1. Anon., Leviticus Rabba, 5.4, 25.1-25.2 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •joab, relations with king david Found in books: Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 30| 5.4. מַתָּן אָדָם יַרְחִיב לוֹ (משלי יח, טז), מַעֲשֶׂה בְּרַבִּי אֱלִיעֶזֶר וְרַבִּי יְהוֹשֻׁעַ וְרַבִּי עֲקִיבָא שֶׁהָלְכוּ לְחוֹלוֹת אַנְטוֹכְיָא לְעֵסֶק מִגְבַת צְדָקָה לַחֲכָמִים, וַהֲוָה תַּמָּן חַד בַּר נָשׁ וַהֲוָה שְׁמֵיהּ אַבָּא יוּדָן, וַהֲוָה יָהֵיב פַּרְנָסָה בְּעַיִן טוֹבָה, פַּעַם אַחַת יָרַד מִנְּכָסָיו וְרָאָה רַבּוֹתֵינוּ שָׁם וְנִתְכַּרְכְּמוּ פָנָיו, הָלַךְ לוֹ אֵצֶל אִשְׁתּוֹ, אָמְרָה לוֹ אִשְׁתּוֹ מִפְּנֵי מָה פָּנֶיךָ חוֹלָנִיּוֹת, אָמַר לָהּ רַבּוֹתַי כָּאן וְאֵינִי יוֹדֵעַ מַה לַּעֲשׂוֹת, אִשְׁתּוֹ שֶׁהָיְתָה צַדֶּקֶת מִמֶּנּוּ אָמְרָה לוֹ לֹא נִשְׁתַּיֵּר לָנוּ אֶלָּא שָׂדֶה פְּלוֹנִי בִּלְבָד, לֵךְ מְכֹר חֶצְיָהּ וּתְנָהּ לָהֶן, הָלַךְ וּמָכַר חֶצְיָה וּנְתָנָהּ לָהֶן, נִתְפַּלְּלוּ עָלָיו וְאָמְרוּ הַמָּקוֹם יְמַלֵּא חֶסְרוֹנְךָ. לְאַחַר יָמִים הָלַךְ לַחֲרשׁ בַּחֲצִי שָׂדֵהוּ, עִם כְּשֶׁהוּא חוֹרֵשׁ נִפְתְּחָה הָאָרֶץ לְפָנָיו וְנָפְלָה פָּרָתוֹ שָׁם וְנִשְׁבְּרָה רַגְלָהּ, יָרַד לְהַעֲלוֹתָהּ וְהֵאִיר הַקָּדוֹשׁ בָּרוּךְ הוּא עֵינוֹ וּמָצָא שָׁם סִימָה, אָמַר לְטוֹבָתִי נִשְׁבְּרָה רֶגֶל פָּרָתִי. בַּחֲזִירַת רַבּוֹתֵינוּ לְשָׁם שָׁאֲלוּ עָלָיו וְאָמְרוּ מָה אַבָּא יוּדָן עָבֵיד, אֲמַר לְהוֹן הוּא אַבָּא יוּדָן דְּעַבְדֵי, אַבָּא יוּדָן דְּעִזְּיָן, אַבָּא יוּדָן דִּגְמַלֵּי, אַבָּא יוּדָן דְּתוֹרֵי, מַן יָכוֹל לְמֶחֱמֵי סְבַר אַפּוֹיָא דְאַבָּא יוּדָן. כֵּיוָן שֶׁשָּׁמַע יָצָא לִקְרָאתָן, אָמְרוּ לֵיהּ מָה אַבָּא יוּדָן עָבֵיד, אֲמַר לָהֶן עָשְׂתָה תְּפִלַּתְכֶם פֵּרוֹת וּפֵרֵי פֵּרוֹת, אָמְרוּ לוֹ חַיֶּיךָ אַף עַל פִּי שֶׁנָּתְנוּ אֲחֵרִים יוֹתֵר מִמְּךָ לְךָ כָּתַבְנוּ בָּרֹאשׁ, נְטָלוּהוּ וְהוֹשִׁיבוּהוּ אֶצְלָן וְקָרְאוּ עָלָיו זֶה הַפָּסוּק: מַתָּן אָדָם יַרְחִיב לוֹ. רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָזַל לְבָצְרָה וַהֲוָה תַּמָּן חַד בַּר נָשׁ וַהֲוָה שְׁמֵיהּ אַבָּא יוּדָן רַמַּאי, וְחַס וְשָׁלוֹם לָא הֲוָה רַמַּאי, אֶלָּא דַּהֲוָה מְרַמֵּי בְּמִצְוָתָא, כַּד הַוְיָן פָּסְקִין כָּל עַמָּה, הֲוָה פָּסֵיק כָּל קֳבֵל כֻּלְּהוֹן, נְטָלוֹ רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ וְהוֹשִׁיבוֹ אֶצְלוֹ וְקָרָא עָלָיו הַפָּסוּק הַזֶּה: מַתָּן אָדָם יַרְחִיב לוֹ. רַבִּי חִיָּא בַּר אַבָּא עָבֵיד פְּסִיקָה לְמִתַּן בְּבֵי מִדְרְשָׁא דִטְבֶרְיָא, וַהֲוָה תַּמָּן חַד בַּר נָשׁ מִן בְּנוֹ דְסִילְכָא וּפָסַק חָדָא לִיטְרָא דִּדְהַב, נְטָלוֹ רַבִּי חִיָא בַּר אַבָּא וְהוֹשִׁיבוֹ אֶצְלוֹ וְקָרָא עָלָיו הַפָּסוּק הַזֶּה: מַתָּן אָדָם יַרְחִיב לוֹ. אָמַר רַבִּי אַבָּהוּ כְּתִיב (דברים יב, יט): הִשָּׁמֶר לְךָ פֶּן תַּעֲזֹב אֶת הַלֵּוִי, וּכְתִיב בַּתְרֵיהּ (דברים יב, כ): כִּי יַרְחִיב ה' אֶת גְּבֻלְךָ, וְכִי מָה עִנְיָן זֶה לָזֶה, אֶלָּא אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְפִי מַתְּנוֹתֶיךָ מַרְחִיבִין לְךָ. רַבִּי אַחָא בְּשֵׁם רַבִּי הוֹשַׁעְיָא עֶבֶד מֵבִיא פָּר וְרַבּוֹ מֵבִיא פָּר, הָעֶבֶד קֹדֶם לְרַבּוֹ, דִּתְנַן תַּמָּן (גמרא הוריות יב, ב): פַּר הַמָּשִׁיחַ וּפַר הָעֵדָה עוֹמְדִים, פַּר הַמָּשִׁיחַ קוֹדֵם לְפַר הָעֵדָה לְכָל מַעֲשָׂיו. 25.1. וְכִי תָבֹאוּ אֶל הָאָרֶץ וּנְטַעְתֶּם כָּל עֵץ מַאֲכָל (ויקרא יט, כג), הֲדָא הוּא דִכְתִיב (משלי ג, יח): עֵץ חַיִּים הִיא לַמַּחֲזִיקִים בָּהּ, אָמַר רַב הוּנָא בְּשֵׁם רַבִּי אַחָא שֶׁלֹּא יִהְיוּ דִבְרֵי תוֹרָה בְּעֵינֶיךָ כְּאָדָם שֶׁיֵּשׁ לוֹ בַּת בּוֹגֶרֶת וְהוּא רוֹצֶה לְהַשִּׂיאָהּ לְאֶחָד, אֶלָּא (משלי ב, א): בְּנִי אִם תִּקַּח אֲמָרָי וּמִצְוֹתַי תִּצְפֹּן אִתָּךְ, אִם יֵשׁ לְךָ זְכוּת קַח אֲמָרָי. רַב הוּנָא בְּשֵׁם רַבִּי בִּנְיָמִין בֶּן לֵוִי אָמַר, מָשָׁל לְמֶלֶךְ שֶׁאָמַר לִבְנוֹ צֵא לִפְרַקְמַטְיָא, אָמַר לוֹ אַבָּא מִתְיָרֵא אֲנִי בַּדֶּרֶךְ מֵהַלִּסְטִים וּבַיָּם מִפְּנֵי אַפִּירָטִין, מֶה עָשָׂה אָבִיו נָטַל מַקֵּל וַחֲקָקוֹ וְנָתַן בּוֹ קָמֵיעַ וּנְתָנָהּ לִבְנוֹ וְאָמַר לוֹ יְהִי הַמַּקֵּל הַזֶּה בְּיָדֶךָ וְאִי אַתָּה מִתְיָרֵא מִשּׁוּם בְּרִיָּה, אַף כָּךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה, אֱמֹר לְיִשְׂרָאֵל בָּנַי עִסְקוּ בַּתּוֹרָה וְאֵין אַתֶּם מִתְיָרְאִים מִשּׁוּם אֻמָּה, אִלּוּ נֶאֱמַר עֵץ חַיִּים הִיא לָעֲמֵלִים בָּהּ, לֹא הָיְתָה תְּקוּמָה לְשׂוֹנְאֵי יִשְׂרָאֵל, אֶלָּא לַמַּחֲזִיקִים. אִלּוּ נֶאֱמַר אֲשֶׁר לֹא יִלְמַד, לֹא הָיְתָה תְּקוּמָה לְשׂוֹנְאֵי יִשְׂרָאֵל, אֶלָּא (דברים כז, כו): אֲשֶׁר לֹא יָקִים אֶת [כל] דִּבְרֵי הַתּוֹרָה הַזֹּאת, לְכָךְ נֶאֱמַר: עֵץ חַיִּים הִיא לַמַּחֲזִיקִים בָּהּ. רַב הוּנָא אָמַר אִם נִכְשַׁל אָדָם בַּעֲבֵרָה חַיָּב מִיתָה בִּידֵי שָׁמַיִם, מַה יַּעֲשֶׂה וְיִחְיֶה, אִם הָיָה לָמוּד לִקְרוֹת דַּף אֶחָד קוֹרֵא שְׁנֵי דַפִּים, וְאִם הָיָה לָמוּד לִשְׁנוֹת פֶּרֶק אֶחָד יִשְׁנֶה שְׁנַיִם, וְאִם אֵינוֹ לָמוּד לִקְרוֹת וְלִשְׁנוֹת, מַה יַּעֲשֶׂה וְיִחְיֶה, יֵלֵךְ וְיֵעָשֶׂה פַּרְנָס עַל הַצִּבּוּר וְגַבַּאי שֶׁל צְדָקָה וְהוּא חַי, שֶׁאִלּוּ נֶאֱמַר אָרוּר אֲשֶׁר לֹא יִלְמַד, לֹא הָיְתָה תְּקוּמָה, אֶלָּא אָרוּר אֲשֶׁר לֹא יָקִים. אִלּוּ נֶאֱמַר עֵץ חַיִּים לָעֲמֵלִים בָּהּ, לֹא הָיְתָה תְּקוּמָה, אֶלָּא עֵץ חַיִּים הִיא לַמַּחֲזִיקִים בָּהּ. (קהלת ז, יב): כִּי בְּצֵל הַחָכְמָה בְּצֵל הַכָּסֶף, אָמַר רַבִּי אַחָא בְּשֵׁם רַבִּי תַּנְחוּם בֶּן רַבִּי חִיָּא לָמַד אָדָם וְלִמֵּד וְשָׁמַר וְעָשָׂה וְהָיְתָה סִפֵּק בְּיָדוֹ לְמַחוֹת וְלֹא מִחָה, לְהַחֲזִיק וְלֹא הֶחֱזִיק, הֲרֵי זֶה בִּכְלַל אָרוּר, הֲדָא הוּא דִכְתִיב: אָרוּר אֲשֶׁר לֹא יָקִים. רַבִּי יִרְמְיָה אָמַר בְּשֵׁם רַבִּי חִיָּא לֹא לָמַד אָדָם וְלֹא עָשָׂה וְלֹא שָׁמַר וְלֹא לִמֵּד לַאֲחֵרִים וְלֹא הָיְתָה סִפֵּק בְּיָדוֹ לְהַחֲזִיק וְהֶחֱזִיק, וְלֹא לְמַחוֹת וּמִחָה, הֲרֵי זֶה בִּכְלַל בָּרוּךְ. 25.2. רַבִּי הוּנָא וְרַבִּי יִרְמְיָה אָמְרוּ בְּשֵׁם רַבִּי חִיָּא בַּר אַבָּא, עָתִיד הַקָּדוֹשׁ בָּרוּךְ הוּא לַעֲשׂוֹת צֵל וְחֻפּוֹת לְבַעֲלֵי הַמִּצְווֹת אֵצֶל בְּנֵי תוֹרָה בְּגַן עֵדֶן, וְאִית לֵיהּ תְּלָתָא קְרָיָן, חָדָא (קהלת ז, יב): כִּי בְּצֵל הַחָכְמָה בְּצֵל הַכָּסֶף. ב', (ישעיה נו, ב): אַשְׁרֵי אֱנוֹשׁ יַעֲשֶׂה זֹאת. וְהָדֵין, עֵץ חַיִּים הִיא לַמַּחֲזִיקִים בָּהּ. שִׁמְעוֹן אַחִי עֲזַרְיָה אָמַר מִשְׁמוֹ, וַהֲלוֹא שִׁמְעוֹן הָיָה גָּדוֹל מֵעֲזַרְיָה, אֶלָּא עַל יְדֵי שֶׁהָיָה עֲזַרְיָה עוֹסֵק בִּפְרַקְמַטְיָא וְנוֹתֵן בְּפִיו שֶׁל שִׁמְעוֹן, לְפִיכָךְ נִקְרֵאת הֲלָכָה עַל שְׁמוֹ, וְדִכְוָתַהּ (דברים לג, יח): וְלִזְבוּלֻן אָמַר שְׂמַח זְבוּלֻן בְּצֵאתֶךָ וְיִשָּׂשכָר בְּאֹהָלֶיךָ, וַהֲלוֹא יִשָּׂשכָר גָּדוֹל הָיָה מִזְּבוּלוּן, אֶלָּא עַל יְדֵי שֶׁהָיָה זְבוּלוּן מְפָרֵשׁ מִיִּשׁוּב וְעוֹסֵק בִּפְרַקְמַטְיָא וּבָא וְנוֹתֵן לְתוֹךְ פִּיו שֶׁל יִשָּׂשכָר, נוֹתֵן לוֹ שָׂכָר בַּעֲמָלוֹ, לְפִיכָךְ נִקְרָא הַפָּסוּק עַל שְׁמוֹ, שֶׁנֶּאֱמַר: שְׂמַח זְבוּלֻן בְּצֵאתֶךָ וְיִשָּׂשכָר בְּאֹהָלֶיךָ. אָמַר רַבִּי תַּנְחוּמָא כָּל מִי שֶׁיּוֹצֵא לַמִּלְחָמָה וְאֵינוֹ מְכַוֵּן לִבּוֹ לַמִּלְחָמָה, סוֹף שֶׁהוּא נוֹפֵל בַּמִּלְחָמָה, אֲבָל שִׁבְטוֹ שֶׁל זְבוּלוּן בֵּין מִתְכַּוֵּן בֵּין שֶׁאֵינוֹ מִתְכַּוֵּן, יוֹצְאִין לַמִּלְחָמָה וְנוֹצְחִין, הֲדָא הוּא דִכְתִיב (דברי הימים א יב, לד): מִזְּבֻלּוּן יוֹצְאֵי צָבָא עֹרְכֵי מִלְחָמָה, וְלַעֲדֹר בְּלֹא לֵב וָלֵב, מַהוּ בְּלֹא לֵב וָלֵב, אֶלָּא בֵּין מִתְכַּוְּנִין בֵּין שֶׁאֵינָן מִתְכַּוְּנִין הֵם יוֹצְאִים וּמְנַצְחִין. דָּרַשׁ רַבִּי יְהוּדָה בֶּן פָּזִי, מִי יְגַלֶּה עָפָר מֵעֵינֶיךָ אָדָם הָרִאשׁוֹן, שֶׁלֹּא יָכֹלְתָּ לַעֲמֹד עַל צִוּוּיְךָ שָׁעָה אֶחָת, וַהֲרֵי בָּנֶיךָ מַמְתִּינִין לְעָרְלָה שָׁלשׁ שָׁנִים. אָמַר רַב הוּנָא כַּד שָׁמַע בַּר קַפָּרָא כָּךְ, אָמַר יָפֶה דָּרַשׁ רַבִּי יְהוּדָה בֶּן אֲחוֹתִי, הֲדָא הוּא דִכְתִיב (ויקרא יט, כג): וְכִי תָבֹאוּ אֶל הָאָרֶץ וּנְטַעְתֶּם כָּל עֵץ מַאֲכָל. | |
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| 2. Anon., Sifra, None (2nd cent. CE - 4th cent. CE) Tagged with subjects: •joab, relations with king david Found in books: Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 85 |
| 3. Palestinian Talmud, Sotah, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •joab, relations with king david Found in books: Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 30 |
4. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •joab, relations with king david Found in books: Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 30| 10b. א"ר חנן אפי' בעל החלומות אומר לו לאדם למחר הוא מת אל ימנע עצמו מן הרחמים שנאמר (קהלת ה, ו) כי ברוב חלומות והבלים ודברים הרבה כי את האלהים ירא,מיד (ישעיהו לח, ב) ויסב חזקיהו פניו אל הקיר ויתפלל אל ה',מאי קיר אמר רשב"ל מקירות לבו שנא' (ירמיהו ד, יט) מעי מעי אוחילה קירות לבי וגו',ר' לוי אמר על עסקי הקיר אמר לפניו רבונו של עולם ומה שונמית שלא עשתה אלא קיר אחת קטנה החיית את בנה אבי אבא שחפה את ההיכל כולו בכסף ובזהב על אחת כמה וכמה (ישעיהו לח, ג) זכר נא את אשר התהלכתי לפניך באמת ובלב שלם והטוב בעיניך עשיתי,מאי והטוב בעיניך עשיתי א"ר יהודה אמר רב שסמך גאולה לתפלה ר' לוי אמר שגנז ספר רפואות,תנו רבנן ששה דברים עשה חזקיהו המלך על ג' הודו לו ועל ג' לא הודו לו,על ג' הודו לו גנז ספר רפואות והודו לו כתת נחש הנחשת והודו לו גירר עצמות אביו על מטה של חבלים והודו לו,ועל ג' לא הודו לו סתם מי גיחון ולא הודו לו קצץ דלתות היכל ושגרם למלך אשור ולא הודו לו עבר ניסן בניסן ולא הודו לו,ומי לית ליה לחזקיהו (שמות יב, ב) החדש הזה לכם ראש חדשים זה ניסן ואין אחר ניסן,אלא טעה בדשמואל דאמר שמואל אין מעברין את השנה ביום שלשים של אדר הואיל וראוי לקובעו ניסן סבר הואיל וראוי לא אמרינן:,א"ר יוחנן משום ר' יוסי בן זמרא כל התולה בזכות עצמו תולין לו בזכות אחרים וכל התולה בזכות אחרים תולין לו בזכות עצמו,משה תלה בזכות אחרים שנא' (שמות לב, יג) זכור לאברהם ליצחק ולישראל עבדיך תלו לו בזכות עצמו שנאמר (תהלים קו, כג) ויאמר להשמידם לולי משה בחירו עמד בפרץ לפניו להשיב חמתו מהשחית,חזקיהו תלה בזכות עצמו דכתיב זכר נא את אשר התהלכתי לפניך תלו לו בזכות אחרים שנא' (מלכים ב יט, לד) וגנותי אל העיר הזאת להושיעה למעני ולמען דוד עבדי והיינו דריב"ל דאמר ריב"ל מאי דכתיב (ישעיהו לח, יז) הנה לשלום מר לי מר אפי' בשעה ששיגר לו הקב"ה שלום מר הוא לו:,(מלכים ב ד, י) נעשה נא עליית קיר קטנה,רב ושמואל חד אמר עלייה פרועה היתה וקירוה וחד אמר אכסדרה גדולה היתה וחלקוה לשנים,בשלמא למ"ד אכסדרה היינו דכתיב קיר אלא למ"ד עלייה מאי קיר,שקירוה,בשלמא למ"ד עלייה היינו דכתיב עליית אלא למ"ד אכסדרה מאי עליית,מעולה שבבתים.,ונשים לו שם מטה ושולחן וכסא ומנורה,אמר אביי ואיתימא ר' יצחק הרוצה להנות יהנה כאלישע ושאינו רוצה להנות אל יהנה כשמואל הרמתי שנאמר (שמואל א ז, יז) ותשובתו הרמתה כי שם ביתו וא"ר יוחנן שכל מקום שהלך שם ביתו עמו.,(מלכים ב ד, ט) ותאמר אל אישה הנה נא ידעתי כי איש אלהים קדוש הוא א"ר יוסי בר' חנינא מכאן שהאשה מכרת באורחין יותר מן האיש,קדוש הוא מנא ידעה רב ושמואל חד אמר שלא ראתה זבוב עובר על שולחנו וחד אמר סדין של פשתן הציעה על מטתו ולא ראתה קרי עליו,קדוש הוא א"ר יוסי בר' חנינא הוא קדוש ומשרתו אינו קדוש (שנא') (מלכים ב ד, כז) ויגש גיחזי להדפה א"ר יוסי בר' חנינא שאחזה בהוד יפיה.,עובר עלינו תמיד א"ר יוסי בר' חנינא משום רבי אליעזר בן יעקב כל המארח תלמיד חכם בתוך ביתו ומהנהו מנכסיו מעלה עליו הכתוב כאילו מקריב תמידין.,וא"ר יוסי בר' חנינא משום ראב"י אל יעמוד אדם במקום גבוה ויתפלל אלא במקום נמוך ויתפלל שנא' (תהלים קל, א) ממעמקים קראתיך ה',תניא נמי הכי לא יעמוד אדם לא על גבי כסא ולא ע"ג שרפרף ולא במקום גבוה ויתפלל אלא במקום נמוך ויתפלל לפי שאין גבהות לפני המקום שנאמר ממעמקים קראתיך ה' וכתיב (תהלים קב, א) תפלה לעני כי יעטוף.,וא"ר יוסי בר' חנינא משום ראב"י המתפלל צריך שיכוין את רגליו שנא' (יחזקאל א, ז) ורגליהם רגל ישרה,(א"ר יצחק א"ר יוחנן) וא"ר יוסי בר' חנינא משום ראב"י מאי דכתיב (ויקרא יט, כו) לא תאכלו על הדם לא תאכלו קודם שתתפללו על דמכם,(א"ד) א"ר יצחק א"ר יוחנן א"ר יוסי בר' חנינא משום ראב"י כל האוכל ושותה ואח"כ מתפלל עליו הכתוב אומר (מלכים א יד, ט) ואותי השלכת אחרי גויך אל תקרי גויך אלא גאיך אמר הקב"ה לאחר שנתגאה זה קבל עליו מלכות שמים:,ר' יהושע אומר עד ג' שעות: אמר רב יהודה אמר שמואל הלכה כרבי יהושע:,הקורא מכאן ואילך לא הפסיד:,אמר רב חסדא אמר מר עוקבא ובלבד שלא יאמר יוצר אור,מיתיבי הקורא מכאן ואילך לא הפסיד כאדם שהוא קורא בתורה אבל מברך הוא שתים לפניה ואחת לאחריה תיובתא דרב חסדא תיובתא,איכא דאמרי אמר רב חסדא אמר מר עוקבא מאי לא הפסיד שלא הפסיד ברכות תניא נמי הכי הקורא מכאן ואילך לא הפסיד כאדם שקורא בתורה אבל מברך הוא שתים לפניה ואחת לאחריה,א"ר מני גדול הקורא ק"ש בעונתה יותר מהעוסק בתורה מדקתני הקורא מכאן ואילך לא הפסיד כאדם הקורא בתורה מכלל דקורא בעונתה עדיף:, big strongמתני׳ /strong /big בית שמאי אומרים בערב כל אדם יטה ויקרא ובבקר יעמוד שנאמר (דברים ו, ז) ובשכבך ובקומך,ובית הלל אומרים כל אדם קורא כדרכו שנאמר ובלכתך בדרך,אם כן למה נאמר ובשכבך ובקומך בשעה שבני אדם שוכבים ובשעה שבני אדם עומדים,א"ר טרפון אני הייתי בא בדרך והטתי לקרות כדברי ב"ש וסכנתי בעצמי מפני הלסטים,אמרו לו כדי היית לחוב בעצמך שעברת על דברי ב"ה: | 10b. Similarly, b Rabbi Ḥa said: Even if the master of dreams, /b in a true dream, an angel ( i Ma’ayan HaBerakhot /i ) b tells a person that tomorrow he will die, he should not prevent himself from /b praying for b mercy, as it is stated: “For in the multitude of dreams and vanities there are many words; but fear God” /b (Ecclesiastes 5:6). Although the dream may seem real to him, that is not necessarily the case, and one must place his trust in God.,Having heard Isaiah’s harsh prophecy, b immediately “Hezekiah turned his face toward the wall and prayed to the Lord” /b (Isaiah 38:2).,The Gemara asks: b What is /b meant by the word b “wall [ i kir /i ]” /b in this context? Why did Hezekiah turn his face to a wall? b Rabbi Shimon ben Lakish said: /b This symbolically alludes to the fact that Hezekiah prayed to God b from the chambers [ i kirot /i ] of his heart, as it is stated /b elsewhere: b “My anguish, my anguish, I am in pain. The chambers of my heart. /b My heart moans within me” (Jeremiah 4:19)., b Rabbi Levi said: /b Hezekiah intended to evoke b matters /b relating b to a wall, /b and b he said before /b God: b Master of the Universe, and if the woman from Shunem, who made only a single small wall /b on the roof for the prophet Elisha, and b you revived her son, all the more so /b should you bring life to the descendant of b my father’s father, /b King Solomon, b who covered the entire /b Temple b Sanctuary with silver and gold. /b In his prayer, Hezekiah said: “Please, Lord, b please remember that I walked before You in truth, and with a complete heart, and what was good in Your eyes I did. /b And Hezekiah wept sore” (Isaiah 38:3).,The Gemara asks: To b what /b specific action was he referring when he said: b “And what was good in your sight I did”? /b Various opinions are offered: Mentioning Hezekiah’s merits, b Rav Yehuda said in the name of Rav that he juxtaposed redemption and prayer /b at sunrise instead of sleeping late, as was the custom of most kings ( i Iyyun Ya’akov /i ). b Rabbi Levi said: He suppressed the Book of Remedies /b upon which everyone relied., b The Sages taught: King Hezekiah performed six /b innovative b actions. With regard to three /b the Sages b agreed with him, and with regard to three they did not agree with him. /b , b With regard to three /b actions the Sages b agreed with him: /b br b He suppressed the Book of Remedies, and they agreed with him. /b br b He ground the copper snake /b through which miracles were performed for Israel (Numbers 21:9), destroying it because it had been used in idol worship (II Kings 18:4), b and they agreed with him. /b br b He dragged the bones of his /b evil b father, /b King Ahaz, b on a bed of ropes; /b meaning he did not accord his father a funeral fit for a king (II Chronicles 28:27), b and they agreed with him. /b ,Yet, b with regard to three /b other innovations, the Sages of his generation b did not agree with him: /b br b He stopped up the waters of the Gihon, /b the Pool of Siloam, diverting its water into the city by means of a tunnel (II Chronicles 32:30), b and they did not agree with him. /b br b He cut off the doors of the Sanctuary and sent them to the king of Assyria /b (II Kings 18:16), b and they did not agree with him. /b br b He intercalated Nisan in Nisan, /b creating a leap year by adding an extra month during the month of Nisan. That intercalation must be performed before the end of Adar (II Chronicles 30:2).,With regard to his intercalation of Nisan, the Gemara asks: b Did Hezekiah not /b accept the i halakha /i : b “This month will be for you the first of the months; /b it shall be the first for you of the months of the year” (Exodus 12:2)? By inference, b this /b first month b is Nisan, and no other /b month b is Nisan. /b How could Hezekiah add an additional Nisan in violation of Torah law?,The Gemara answers that the scenario was different. b Rather, Hezekiah erred with regard to /b the halakhic opinion ascribed in later generations to b Shmuel, /b as b Shmuel said: One may not intercalate the year on the thirtieth day of Adar, since it is fit to establish it /b as the New Moon of b Nisan. /b On the thirtieth day of each month, those who witnessed the new moon would come and testify before the court, which, based on their testimony, would declare that day the first day of the next month. Therefore, one may not declare a leap year on the thirtieth day of Adar, as it could potentially become the first of Nisan. Therefore, the Sages of Hezekiah’s generation did not agree with his decision to intercalate the year on the thirtieth of Adar. Hezekiah b held /b that b we do not say: Since /b that day b is fit to establish it /b as the New Moon is reason enough to refrain from intercalation of the year.,Stemming from the analysis of Hezekiah’s prayer, b Rabbi Yoḥa said in the name of Rabbi Yosei ben Zimra: Anyone who bases /b his prayer or request b upon his own merit, /b when God answers his prayer, b it is based upon the merit of others. And anyone who /b modestly b bases /b his prayer or request b upon the merit of others, /b when God answers his prayer, b it is based upon his own merit. /b ,The Gemara cites proof from Moses. When he prayed to God for forgiveness after the incident of the Golden Calf, b he based /b his request b upon the merit of others, as it is stated: “Remember Abraham, Isaac and Israel your servants, /b to whom You swore upon Yourself, and told them: I will increase your descendants like the stars of the heavens, and all of this land of which I have spoken, I will give to your descendants and they will inherit it forever” (Exodus 32:13). Yet when this story is related, God’s forgiveness of Israel b is based upon Moses’ own merit, as it is stated: “And He said He would destroy them, had Moses, His chosen, not stood before Him in the breach to turn back His destructive fury, lest He should destroy them” /b (Psalms 106:23)., b Hezekiah, /b however, b based /b his request b upon his own merit, as it is written: “Please, remember that I walked before You” /b (Isaiah 38:3). When God answered his prayers, b it was based upon the merit of others /b with no mention made of Hezekiah’s own merit, b as it is stated: “And I will protect this city to save it, for My sake and for the sake of David, My servant” /b (II Kings 19:34). b And that is what Rabbi Yehoshua ben Levi /b said. b As Rabbi Yehoshua ben Levi said: What is /b the meaning of b that which is written: “Behold, for my peace I had great bitterness; /b but You have, in love to my soul, delivered it from the pit of corruption; for You have thrown all my sins behind Your back” (Isaiah 38:17)? This verse teaches that b even when the Holy One, Blessed be He, sent him peace /b and told him that he would recover from his illness, b it was bitter for him, /b because God did not take his merit into consideration.,Having mentioned the chamber on the roof built for Elisha by the woman from Shunem, the Gemara now describes the entire event. The woman from Shunem suggested to her husband: b “Let us make, I pray thee, a small chamber on the roof, /b and let us place a bed, table, stool and candlestick for him there, and it will be, when he comes to us, that he will turn in there” (II Kings 4:10)., b Rav and Shmuel /b argued over the meaning of small chamber. b One /b of them b said: They had an uncovered second story /b on their roof, b over which they built a ceiling; /b and b one /b of them b said: There was an enclosed veranda [ i akhsadra /i ] and they divided it in half. /b ,The Gemara comments: b Granted, according to the one who said that it was an enclosed veranda /b which they divided in two, it makes sense b that /b the term b wall [ i kir /i ] was written. However, according to the one who said that they had an /b open b second story, what is /b the meaning of b wall? /b ,The Gemara responds: The one who said that they had an uncovered second story interprets i kir /i not as wall but as ceiling meaning that they b built a ceiling /b [ i kirui /i ] over it.,On the other hand, b granted, according to the one who said that they had an /b uncovered b second story, /b it makes sense b that /b the term b second story /b [ b i aliyat /i ] was written. But according to the one who said /b that it was b an enclosed veranda, what is /b the meaning of the term b second story? /b ,The Gemara responds: The one who said that it was an enclosed veranda interprets i aliyat /i not as second story, but b as the most outstanding [ i me’ula /i ] of the rooms. /b ,Incidental to this discussion, the Gemara analyzes the statement made by the woman from Shunem to her husband with regard to the provisions that they would place in the room for Elisha: b “And let us place a bed, table, stool and candlestick for him there.” /b , b Abaye, and some say Rabbi Yitzḥak, said: /b A great man b who seeks to enjoy /b the contributions of those who seek to honor him b may enjoy /b those gifts, b as Elisha /b enjoyed gifts given him by the woman from Shunem, among others. b And one who does not seek to enjoy /b these gifts b should not enjoy them, as /b was the practice of the prophet b Samuel from Rama, /b who would not accept gifts from anyone at all. From where do we know that this was Samuel’s custom? b As it is stated: “And he returned to Rama, for there was his house, /b and there he judged Israel, and he built an altar to the Lord” (I Samuel 7:17). b And /b similarly, b Rabbi Yoḥa said: Every place where /b Samuel b went, his house was with him, /b so he would have everything that he needed and not be forced to benefit from public contributions. One may opt to conduct himself in accordance with either of these paths.,Regarding the woman from Shunem: b “And she said to her husband: Behold now, I perceive that he is a holy man of God /b who passes by us continually” (II Kings 4:9). b Rabbi Yosei, son of Rabbi Ḥanina, said: From here, /b where the woman from Shunem perceived the prophet’s greatness before her husband did, derive b that a woman recognizes /b the character of her b guests more than a man /b does.,The Gemara notes that the woman from Shunem said that b “he is holy.” /b The Gemara asks: b From where did she know /b that he was holy? b Rav and Shmuel /b disagreed over this. b One /b of them b said: She never saw a fly pass over his table; and the other said: She spread a /b white b linen sheet on his bed, /b and despite that even the smallest stain is visible on white linen, and nocturnal seminal emissions are not uncommon, b she never saw /b the residue of b a seminal emission on it. /b ,With regard to the verse: b “He is holy,” Rabbi Yosei, son of Rabbi Ḥanina, said: /b The woman from Shunem intimated that: b He is holy, /b but b his attendant, /b Geihazi, b is not holy, /b as she saw no indication of holiness in him ( i Iyyun Ya’akov /i ). Here too, she correctly perceived the character of her guest, b as it is /b later b stated: “And Geihazi approached her to push her away [ i lehodfa /i ]” /b (II Kings 4:27). And b Rabbi Yosei, son of Rabbi Ḥanina, said: He grabbed her by the majesty of her beauty [ i hod yofya /i ], /b meaning that when he pushed her he grabbed her breasts in a licentious manner.,With regard to the phrasing of the verse: “He is a holy man of God b who passes by us continually,” Rabbi Yosei, son of Rabbi Ḥanina, said in the name of Rabbi Eliezer ben Ya’akov: /b From this verse we derive that b one who hosts a Torah scholar in his home and lets him enjoy his possessions, the verse ascribes to him /b credit b as if he is sacrificing the daily [ i tamid /i ] offering, /b as the verse states: “Passes by us continually [ i tamid /i ].”,With regard to the i halakhot /i of prayer, b Rabbi Yosei, son of Rabbi Ḥanina, said in the name of Rabbi Eliezer ben Ya’akov: A person should not stand in a high place and pray; rather, /b he should stand b in a low place and pray, as it is stated: “I called to You, Lord, from the depths” /b (Psalms 130:1)., b That was also taught /b in a i baraita /i : b One should neither stand upon a chair nor upon a stool, nor in a high place and pray. Rather, /b one should stand b in a low place and pray, for there is no haughtiness before God. As it is stated: “I called to You, Lord, from the depths” and it is written: “A prayer for the impoverished, when he is faint /b and pours out his complaint before God” (Psalms 102:1). It is appropriate to feel impoverished when praying and make one’s requests humbly., b And Rabbi Yosei, son of Rabbi Ḥanina, said in the name of Rabbi Eliezer ben Ya’akov: When praying, one should align his feet /b next to each other, as a single foot, in order to model oneself after the angels, with regard to whom b it is stated: “And their feet were a straight foot” /b (Ezekiel 1:7)., b Rabbi Yitzḥak said /b that b Rabbi Yoḥa said and Rabbi Yosei, son of Rabbi Ḥanina, said in the name of Rabbi Eliezer ben Ya’akov: What is /b the meaning of b that which is written: “You shall not eat with the blood” /b (Leviticus 19:26)? b You may not eat before you pray for your blood. /b One may not eat before he prays., b Others say /b that b Rabbi Yitzḥak said /b that b Rabbi Yoḥa said /b that b Rabbi Yosei, son of Rabbi Ḥanina, said in the name of Rabbi Eliezer ben Ya’akov: One who eats and drinks and later prays, about him the verse states /b the rebuke of the prophet in the name of God: b “And Me you have cast behind your back” /b (I Kings 14:9). One who sees to his own bodily needs by eating and drinking before prayer casts God aside, according his arrogance and ego priority over God (Maharsha). Indeed, b do not read your back [ i gavekha /i ]; rather, your pride [ i ge’ekha /i ]. The Holy One, Blessed be He, said: After this /b one b has become arrogant /b and engaged in satisfying his own needs, b he /b only then b accepted upon himself the kingdom of Heaven. /b ,We learned in the mishna that b Rabbi Yehoshua says: /b One may recite the morning i Shema /i b until three hours /b of the day. b Rav Yehuda said /b that b Shmuel said: The i halakha /i is in accordance with /b the opinion of b Rabbi Yehoshua. /b ,We also learned in the mishna that b one who recites /b i Shema /i b from that time onward loses nothing; /b although he does not fulfill the mitzva of reciting of i Shema /i at its appointed time, b he is /b nevertheless considered like one who reads the Torah, and is rewarded accordingly.,With regard to this ruling, b Rav Ḥisda said /b that b Mar Ukva said: /b This only applies b provided one does not recite: Who forms light [ i yotzer or /i ], /b or the rest of the blessings recited along with i Shema /i , as they pertain only to the fulfillment of the mitzva of reciting of the morning i Shema /i ; after the third hour, they are inappropriate.,The Gemara b raises an objection to /b Rav Ḥisda’s statement from a i baraita /i : b One who recites /b i Shema /i b from that time onward loses nothing, and is considered like one who reads Torah, but he recites two blessings beforehand and one /b blessing b thereafter. /b This directly contradicts Rav Ḥisda’s statement, and the Gemara notes: Indeed, b the refutation /b of the statement b of Rav Ḥisda is a /b conclusive b refutation, /b and Rav Ḥisda’s opinion is rejected in favor of that of the i baraita /i ., b Some say that Rav Ḥisda said /b that b Mar Ukva said /b the opposite: b What is /b the meaning of: b Loses nothing, /b in the mishna? This means that one who recites i Shema /i after the third hour b does not lose /b the opportunity to recite b the blessings /b and is permitted to recite them although the time for the recitation of i Shema /i has passed. b That was also taught /b in a i baraita /i : b One who recites /b i Shema /i b after this time loses nothing, and is considered like one who reads the Torah, but he recites two blessings beforehand and one thereafter. /b ,With regard to our mishna, b Rabbi Mani said: Greater is one who recites i Shema /i at its /b appropriate b time than one who engages in Torah /b study. A proof is cited based on b what was taught /b in the mishna: b One who recites /b i Shema /i b after this time loses nothing and is /b considered b like one who reads the Torah. /b This is proven b by inference, /b since b one who recites /b i Shema /i b at its /b appointed b time is greater /b than one who does not, and one who does not is equal to one who reads the Torah, when one recites i Shema /i at its appointed time he fulfills two mitzvot, that of Torah study and that of the recitation of i Shema /i ., strong MISHNA: /strong Beit Shammai and Beit Hillel disputed the proper way to recite i Shema /i . b Beit Shammai say: /b One should recite i Shema /i in the manner indicated in the text of i Shema /i itself. Therefore, b in the evening every person must recline /b on his side and recite i Shema /i , in fulfillment of the verse: “When you lie down,” b and in the morning he must stand /b and recite i Shema /i , in fulfillment of the verse: When you rise, b as it is stated: “When you lie down, and when you rise.” /b , b And Beit Hillel say: Every person recites /b i Shema /i b as he is, /b and he may do so in whatever position is most comfortable for him, both day and night, b as it is stated: “And when you walk along the way,” /b when one is neither standing nor reclining ( i Me’iri /i )., b If so, /b according to Beit Hillel, b why was it stated: “When you lie down, and when you rise”? /b This is merely to denote time; b at the time when people lie down and the time when people rise. /b ,With regard to this i halakha /i , b Rabbi Tarfon said: /b Once, b I was coming on the road /b when I stopped and b reclined to recite /b i Shema /i b in accordance with the statement of Beit Shammai. /b Although Rabbi Tarfon was a disciple of Beit Hillel, he thought that fulfilling the mitzva in accordance with the opinion of Beit Shammai would be a more meticulous fulfillment of the mitzva, acceptable to all opinions. Yet in so doing, b I endangered myself due to the highwaymen [ i listim /i ] /b who accost travelers.,The Sages b said to him: You deserved /b to be in a position where you were b liable /b to pay b with your life, as you transgressed the statement of Beit Hillel. /b This statement will be explained in the Gemara. |
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5. Babylonian Talmud, Makkot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •joab, relations with king david Found in books: Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 85| 10a. דכתיב (הושע ו, ח) גלעד קרית פועלי און עקובה מדם מאי עקובה מדם א"ר אלעזר שהיו עוקבין להרוג נפשות,ומאי שנא מהאי גיסא ומהאי גיסא דמרחקי ומאי שנא מציעאי דמקרבי,אמר אביי בשכם נמי שכיחי רוצחים דכתיב (הושע ו, ט) וכחכי איש גדודים חבר כהנים דרך ירצחו שכמה וגו' מאי חבר כהנים א"ר אלעזר שהיו מתחברין להרוג נפשות ככהנים הללו שמתחברין לחלוק תרומות בבית הגרנות,ותו ליכא והא כתיב (במדבר לה, ו) ועליהם תתנו ארבעים ושתים עיר אמר אביי הללו קולטות בין לדעת בין שלא לדעת הללו לדעת קולטות שלא לדעת אינן קולטות,וחברון עיר מקלט הוא והכתיב (שופטים א, כ) ויתנו לכלב את חברון כאשר דבר משה אמר אביי פרוודהא דכתיב (יהושע כא, יב) ואת שדה העיר ואת חצריה נתנו לכלב בן יפנה,וקדש עיר מקלט הואי והכתיב (יהושע יט, לה) וערי מבצר הצדים צר וחמת רקת וכנרת [וגו'] וקדש ואדרעי ועין חצור ותניא ערים הללו אין עושין אותן לא טירין קטנים ולא כרכים גדולים אלא עיירות בינוניות אמר רב יוסף תרתי קדש הואי אמר רב אשי כגון סליקום ואקרא דסליקום,גופא ערים הללו אין עושין אותן לא טירין קטנים ולא כרכין גדולים אלא עיירות בינוניות ואין מושיבין אותן אלא במקום מים ואם אין שם מים מביאין להם מים ואין מושיבין אותן אלא במקום שווקים ואין מושיבין אותן אלא במקום אוכלוסין נתמעטו אוכלוסיהן מוסיפין עליהן נתמעטו דיוריהן מביאין להם כהנים לוים וישראלים,ואין מוכרין בהן לא כלי זיין ולא כלי מצודה דברי רבי נחמיה וחכמים מתירין ושוין שאין פורסין בתוכן מצודות ואין מפשילין לתוכן חבלים כדי שלא תהא רגל גואל הדם מצויה שם,א"ר יצחק מאי קרא (דברים ד, מב) ונס אל אחת מן הערים האל וחי עביד ליה מידי דתהוי ליה חיותא,תנא תלמיד שגלה מגלין רבו עמו שנאמר וחי עביד ליה מידי דתהוי ליה חיותא אמר ר' זעירא מכאן שלא ישנה אדם לתלמיד שאינו הגון,א"ר יוחנן הרב שגלה מגלין ישיבתו עמו איני והא א"ר יוחנן מנין לדברי תורה שהן קולטין שנאמר (דברים ד, מג) את בצר במדבר וגו' [וכתיב בתריה] (דברים ד, מד) וזאת התורה,לא קשיא הא בעידנא דעסיק בה הא בעידנא דלא עסיק בה,ואי בעית אימא מאי קולטין ממלאך המות כי הא דרב חסדא הוה יתיב וגריס בבי רב ולא הוה קא יכול שליחא [דמלאכא דמותא] למיקרב לגביה דלא הוה שתיק פומיה מגירסא סליק ויתיב אארזא דבי רב פקע ארזא ושתיק ויכיל ליה,א"ר תנחום בר חנילאי מפני מה זכה ראובן לימנות בהצלה תחלה מפני שהוא פתח בהצלה תחלה שנאמר (בראשית לז, כא) וישמע ראובן ויצילהו מידם,דרש רבי שמלאי מאי דכתיב (דברים ד, מא) אז יבדיל משה שלש ערים בעבר הירדן מזרחה [שמש] אמר לו הקב"ה למשה הזרח שמש לרוצחים איכא דאמרי א"ל הזרחת שמש לרוצחים,דרש רבי סימאי מאי דכתיב (קהלת ה, ט) אוהב כסף לא ישבע כסף ומי אוהב בהמון לא תבואה אוהב כסף לא ישבע כסף זה משה רבינו שהיה יודע שאין שלש ערים שבעבר הירדן קולטות עד שלא נבחרו שלש בארץ כנען ואמר מצוה שבאה לידי אקיימנה,ומי אוהב בהמון לא תבואה למי נאה ללמד בהמון מי שכל תבואה שלו והיינו דא"ר אלעזר מאי דכתיב (תהלים קו, ב) מי ימלל גבורות ה' ישמיע כל תהלתו למי נאה (ללמד) [למלל] גבורות ה' מי שיכול להשמיע כל תהלתו,ורבנן ואיתימא רבה בר מרי אמר מי אוהב בהמון לו תבואה כל האוהב (למלמד) בהמון לו תבואה יהבו ביה רבנן עינייהו ברבא בריה דרבה,(סימן אשי ללמוד רבינא ללמד),רב אשי אמר כל האוהב ללמוד בהמון לו תבואה והיינו דא"ר יוסי בר' חנינא מאי דכתיב (ירמיהו נ, לו) חרב אל הבדים ונואלו חרב על צוארי שונאיהם של ת"ח שיושבין ועוסקין בתורה בד בבד ולא עוד אלא שמטפשין כתיב הכא ונואלו וכתיב התם (במדבר יב, יא) אשר נואלנו ולא עוד אלא שחוטאין שנאמר ואשר חטאנו ואיבעית אימא מהכא (ישעיהו יט, יג) נואלו שרי צוען,רבינא אמר כל האוהב ללמד בהמון לו תבואה והיינו דאמר רבי הרבה תורה למדתי מרבותי ומחבירי יותר מהם ומתלמידי יותר מכולן,א"ר יהושע בן לוי מאי דכתיב (תהלים קכב, ב) עומדות היו רגלינו בשעריך ירושלם מי גרם לרגלינו שיעמדו במלחמה שערי ירושלם שהיו עוסקים בתורה,וא"ר יהושע בן לוי מאי דכתיב (תהלים קכב, א) שיר המעלות לדוד שמחתי באומרים לי בית ה' נלך אמר דוד לפני הקדוש ברוך הוא רבש"ע שמעתי בני אדם שהיו אומרים מתי ימות זקן זה ויבא שלמה בנו ויבנה בית הבחירה ונעלה לרגל ושמחתי אמר לו הקב"ה (תהלים פד, יא) כי טוב יום בחצריך מאלף טוב לי יום אחד שאתה עוסק בתורה לפני מאלף עולות שעתיד שלמה בנך להקריב לפני על גבי המזבח:,ומכוונות להם דרכים וכו': תניא ר' אליעזר בן יעקב אומר | 10a. Therefore, a greater number of cities of refuge per capita were required there, b as it is written: “Gilead is a city of those who work iniquity; it is covered [ i akuba /i ] with blood” /b (Hosea 6:8). b What /b is the meaning of: b Covered [ i akuba /i ] with blood? Rabbi Elazar says: /b It means b that they would set an ambush [ i okevin /i ] to kill people. /b ,The Gemara asks: b And what is different /b about the cities of refuge closest to the border on b this /b southern b side /b of the country b and from /b the border on b that /b northern b side /b of the country, b that are distanced /b one-quarter of the length of Eretz Yisrael from the border, b and what is different /b about the city of refuge in the b middle /b of the country, b which is /b relatively b close /b to any potential murderers? The maximum distance that one would need to travel to reach the middle city is one-half the distance from the northern and southern borders to their respective cities of refuge., b Abaye said: Murderers are also common in Shechem, as it is written: “And as troops of robbers wait for a man, so does the band of priests; they murder in the way toward Shechem, /b yes, they commit enormity” (Hosea 6:9). b What /b is the meaning of b “the band of priests”? Rabbi Elazar says: /b It means b that /b the people b would band together to kill people, like those priests who band together to distribute i teruma /i /b among themselves b in the granaries. /b ,The Gemara asks: b And are there no more /b cities of refuge beyond these six? b But isn’t it written: /b “And the cities that you shall give to the Levites: The six cities of refuge you shall give for the murderer to flee there, b and beyond them you shall give forty-two cities” /b (Numbers 35:6), indicating that the status of all the Levite cities is that of cities of refuge? b Abaye said: /b With regard to b these /b six cities designated specifically for this purpose, unintentional murderers in need of refuge are b admitted /b there b whether /b they entered the cities b deliberately, /b aware that they are cities of refuge, or b whether /b they entered b inadvertently. /b By contrast, with regard to b those /b forty-two Levite cities, unintentional murderers are b admitted /b only if they entered the cities b deliberately, /b but if they entered the cities b inadvertently, /b they are b not admitted /b to the cities.,The Gemara asks: b And is Hebron a city of refuge? But isn’t it written: “And they gave Hebron to Caleb, as Moses had spoken” /b (Judges 1:20)? This indicates that Hebron belonged to Caleb from the tribe of Judah, and it was not a Levite city. b Abaye said: Its suburbs [ i parvadaha /i ] /b were given to Caleb; the city itself was a city of priests, b as it is written /b in the context of the distribution of the Levite cities: “And they gave them Kiryat Arba…which is Hebron… b and the field of the city and its courtyards they gave to Caleb, son of Jephunneh” /b (Joshua 21:11–12).,The Gemara further asks: b And is Kadesh a city of refuge? But isn’t it written: “And the fortified cities were Ziddim Zer, and Hammath, Rakkath, and Chinnereth…and Kedesh and Edrei and En Hazor” /b (Joshua 19:35–37), b and it is taught /b in a i baraita /i : With regard to b these cities /b of refuge, b one does not establish them /b in b small settlements [ i tirin /i ] or /b in b large cities; rather, /b one establishes them in b intermediate /b -sized b towns? /b Apparently, Kadesh was a large, fortified city. b Rav Yosef said: There were two /b cities named b Kedesh, /b and the one listed among the fortified cities in the book of Joshua is not the one that was a city of refuge. b Rav Ashi said: /b The listing of Kadesh among the fortified cities is not difficult, as it is b similar to /b the two adjacent yet separate cities of b Selikum and the fortification [ i ve’akra /i ] of Selikum. /b Likewise, there was the fortified city of Kadesh, mentioned in Joshua, and the city itself, which was an intermediate city that served as city of refuge.,§ The Gemara discusses b the /b matter b itself, /b and it cites the complete i baraita /i : With regard to b these cities /b of refuge, b one does not establish them /b in b small settlements or /b in b large cities; rather, /b one establishes them in b intermediate- /b sized b towns. And one establishes them only in a place /b where b water /b is available, b and if there is no water /b available b there, /b as there is no spring accessible from the city, b one brings them water /b by digging a canal. b And one establishes them only in a place /b where there are b markets, and one establishes them only in a populated place, /b where there are many people who regularly frequent the town. If the b population /b of the surrounding areas b diminishes, one adds to it. /b If the number of b residents /b in the city of refuge itself b diminishes, one brings /b new residents to the city, among them b priests, Levites, and Israelites. /b ,The i baraita /i continues: b And one may not sell weapons or hunting tools /b in the cities of refuge, to prevent the blood redeemer from gaining access to means that he could exploit to kill the unintentional murderer who fled to the city of refuge; this is b the statement of Rabbi Neḥemya. And the Rabbis permit /b selling weapons and hunting tools. b And /b Rabbi Neḥemya and the Rabbis b agree that one may not spread nets in /b the cities of refuge, b nor may they braid [ i mafshilin /i ] ropes in /b those cities, b so that the foot of the blood redeemer will not be found there. /b If the blood redeemer were to enter the city of refuge to purchase nets or ropes, he is apt to encounter the murderer and kill him., b Rabbi Yitzḥak says: What is the verse /b from which these matters are derived? It is written: b “And he shall flee to one of these cities and live” /b (Deuteronomy 4:42), meaning: b Perform some /b actions b for /b the unintentional murderer so b that /b life in the city of refuge b will be /b conducive to b living for him. /b All these steps are taken to facilitate that objective.,The Sages b taught: /b In the case of b a student who was exiled, his teacher is exiled /b to the city of refuge b with him, /b so that the student can continue studying Torah with him there, b as it is stated: /b “And he shall flee to one of these cities b and live,” /b from which it is derived: b Perform some /b actions b for /b the unintentional murderer so b that /b life in the city b will be /b conducive to b living for him. /b Since Torah study is an integral component of his life, arrangements must be made to ensure continuity in that facet of his existence. b Rabbi Zeira says: From here /b one learns b that a person should not teach a student who is not fit, /b as that may result in the teacher following the student into exile., b Rabbi Yoḥa says: /b In the case of b a teacher /b of Torah b who was exiled, his school is exiled with him. /b The Gemara asks: b Is that so /b that a teacher of Torah is exiled? b But doesn’t Rabbi Yoḥa /b himself b say: From where /b is it derived b that matters of Torah provide refuge, /b i.e., that the blood redeemer may not harm one who is engaged in Torah? It is derived from a verse, b as it is stated: “Bezer in the wilderness, /b in the flatlands, for the Reubenites; and Ramoth in Gilead, for the Gadites; and Golan in Bashan, for the Manassites” (Deuteronomy 4:43), in the list of cities of refuge designated by Moses, b and it is written thereafter: “And this is the Torah” /b (Deuteronomy 4:44). Based on that juxtaposition it is derived that the status of Torah is like that of a city of refuge.,The Gemara answers: This is b not difficult, /b as b this /b statement of Rabbi Yoḥa, that the status of Torah is like that of a city of refuge, is referring to Torah b at the time that one is engaged in its /b study, and b that /b statement of Rabbi Yoḥa, that the teacher of Torah must take his school to the city of refuge, is referring to the teacher of Torah b at the time that he is not engaged in its /b study. His mere presence in a city of refuge provides him with continuous protection., b And if you wish, say: What /b is the meaning of Rabbi Yoḥa’s statement that matters of Torah b provide refuge? /b It means protection, but not for an unintentional murderer from the blood redeemer; rather, it means protection b from the Angel of Death. /b This is b as /b it was in b this /b incident b where Rav Ḥisda was sitting and studying in the study hall of Rav and the agent of the Angel of Death was unable to approach him /b and take his life b because his mouth was not silent from his study /b for even a moment. The agent b ascended and sat on the cedar /b tree b of the study hall of Rav. The cedar /b tree b broke and Rav Ḥisda was /b momentarily b silent, /b startled by the sudden noise, b and /b the agent of the Angel of Death b overcame him. /b Apparently, matters of Torah provide protection from the Angel of Death only when one is actively engaged in their study.,§ b Rabbi Tanḥum bar Ḥanilai says: For what /b reason b was Reuben privileged to be enumerated first in the rescue, /b as the first city of refuge listed is Bezer (see Deuteronomy 4:43), which is located in the tribal portion of Reuben? It is b due to /b the fact b that he began the rescue /b of Joseph b first, as it is stated: “And Reuben heard and delivered him from their hands” /b (Genesis 37:21)., b Rabbi Simlai taught: What /b is the meaning of that b which is written: “Then Moses separated three cities beyond the Jordan, to the east of the sun [ i mizreḥa shamesh /i ]” /b (Deuteronomy 4:41)? b The Holy One, Blessed be He, said to Moses: Shine the sun [ i hazraḥ shemesh /i ] for murderers, /b i.e., provide them with the hope of rescue. b Some say /b that God b said to /b Moses: In designating these cities of refuge b you have shined the sun for murderers. /b ,On a related note, b Rabbi Simai taught: What /b is the meaning of that b which is written: “He who loves silver shall not be satisfied with silver; nor he who loves abundance with increase” /b (Ecclesiastes 5:9)? b “He who loves silver shall not be satisfied with silver”; this /b is a reference to b Moses our teacher, /b whose love of mitzvot was so great b that /b although b he knew that /b an unintentional murderer b would not be admitted to the three cities /b of refuge b that were in /b the east b bank of the Jordan until /b the b three /b cities of refuge b that /b were b in the land of Canaan were selected, and /b that his designation of cities of refuge would have no practical ramifications in his lifetime, b he /b nevertheless b said: /b When there is b a mitzva that has come my way, I will fulfill it. /b ,The next phrase in that verse: b “Nor he who loves abundance with increase,” /b is also interpreted as referring to Torah: b For whom is it fitting to teach an abundance /b of people? b One /b for b whom all /b its b increase belongs to him, /b i.e., one who knows all the content of the Torah is worthy of teaching it in public. b And that is /b identical to that b which Rabbi Elazar says: What /b is the meaning of that b which is written: “Who can express the mighty acts of God, or make all His praise heard” /b (Psalms 106:2)? b For whom is it fitting to express the mighty acts of God? /b It is b one who can make all His praise heard. /b One who knows only part of it is unfit to teach the multitudes., b And the Rabbis /b say, b and some say Rabba bar Mari says, /b that the passage b “nor he who loves abundance with increase” /b means b whoever loves /b a Torah scholar b who teaches in /b the presence of b an abundance /b of people, b to him shall be increase, /b i.e., sons who are Torah scholars. The Gemara relates: When they heard that interpretation, b the Sages cast their eyes upon Rava, son of Rabba, /b who loved Torah scholars who disseminate Torah, and he was blessed with sons who were Torah scholars.,The Gemara provides b a mnemonic /b for the ensuing interpretations of the second part of the verse cited earlier (Ecclesiastes 5:9): b Ashi to study, Ravina to teach. /b , b Rav Ashi says: Anyone who loves to study in abundance, /b i.e., with many colleagues, b to him shall be increase, /b i.e., he will succeed in his studies. b And that is /b parallel to that b which Rabbi Yosei, son of Rabbi Ḥanina, says: What /b is the meaning of that b which is written: “A sword is upon the i baddim /i , i veno’alu /i ” /b (Jeremiah 50:36)? It is fitting that b a sword /b be placed b on the necks of the enemies of Torah scholars, /b a euphemism for Torah scholars, b who sit and engage in /b the study of b the Torah individually [ i bad bevad /i ]. Moreover, they grow foolish /b through individual study, as b it is written here: i Veno’alu /i , and it is written there: “For we have been foolish [ i no’alnu /i ]” /b (Numbers 12:11). b Moreover, they /b thereby b sin, as it is stated /b immediately thereafter: b “And for we have sinned.” And if you wish, say /b that b from here /b it is derived that i no’alu /i means sinned: b “The ministers of Zoan have sinned [ i no’alu /i ]” /b (Isaiah 19:13)., b Ravina says /b that there is a different interpretation of the verse cited earlier (Ecclesiastes 5:9): b Anyone who loves to teach in abundance, /b before the multitudes, b to him shall be increase, /b as his Torah knowledge is enhanced through those lectures. b And that is /b the parallel to that b which Rabbi /b Yehuda HaNasi b says: Much Torah have I studied from my teachers, and /b I have learned b more from my colleagues /b than b from them, and /b I have learned b more from my students /b than b from all of them. /b ,Apropos the virtue of Torah study, b Rabbi Yehoshua ben Levi says: What /b is the meaning of that b which is written: “Our feet were standing in your gates, Jerusalem” /b (Psalms 122:2)? b What caused our feet to withstand /b the enemies b in war? /b It is b the gates of Jerusalem, where they were engaged in Torah /b study. He interprets the term “in your gates” to mean: Because of your gates, the place of justice and Torah., b And Rabbi Yehoshua ben Levi says: What /b is the meaning of that b which is written: “A song of the ascents to David: I rejoiced when they said to me, let us go to the house of God” /b (Psalms 122:1)? b David said before the Holy One, Blessed be He: Master of the Universe, I heard people who were saying /b in reference to me: b When will this old man die, and Solomon his son will come /b and succeed him b and build the Temple and we will ascend /b there b for the pilgrimage Festival? /b It was common knowledge that the Temple would be constructed by David’s successor. David continued: b And /b despite my pain that I am not privileged to build the Temple, b I rejoiced. The Holy One, Blessed be He, said to him: “For better is one day in your courtyard than one thousand” /b (Psalms 84:11), meaning, b I prefer one day /b during b which you engage in /b the study of b Torah before Me than /b the b one thousand burnt-offerings that your son Solomon is destined to sacrifice before Me upon the altar /b (see I Kings 3:4).,§ The mishna teaches: b And roads were aligned for them /b from this city to that city. b It is taught /b in a i baraita /i that b Rabbi Eliezer ben Ya’akov says: /b |
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6. Babylonian Talmud, Moed Qatan, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •joab, relations with king david Found in books: Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 85| 16b. אף דברי תורה בסתר,יצא רבי חייא ושנה לשני בני אחיו בשוק לרב ולרבה בר בר חנה שמע ר' איקפד אתא ר' חייא לאיתחזויי ליה א"ל עייא מי קורא לך בחוץ ידע דנקט מילתא בדעתיה נהג נזיפותא בנפשיה תלתין יומין,ביום תלתין שלח ליה תא הדר שלח ליה דלא ליתי,מעיקרא מאי סבר ולבסוף מאי סבר מעיקרא סבר מקצת היום ככולו ולבסוף סבר לא אמרינן מקצת היום ככולו,לסוף אתא א"ל אמאי אתית א"ל דשלח לי מר דליתי והא שלחי לך דלא תיתי א"ל זה ראיתי וזה לא ראיתי קרי עליה (משלי טז, ז) ברצות ה' דרכי איש גם אויביו ישלים אתו,מ"ט עבד מר הכי א"ל דכתיב (משלי א, כ) חכמות בחוץ תרונה א"ל אם קרית לא שנית ואם שנית לא שילשת ואם שילשת לא פירשו לך,חכמות בחוץ תרונה כדרבא דאמר רבא כל העוסק בתורה מבפנים תורתו מכרזת עליו מבחוץ,והא כתיב (ישעיהו מח, טז) לא מראש בסתר דברתי ההוא ביומי דכלה,ור' חייא האי חמוקי ירכיך מאי עביד לה מוקי לה בצדקה ובגמילות חסדים,אלמא נזיפה דידהו תלתין יומין נזיפת נשיא שאני,ונזיפה דידן כמה הוי חד יומא כי הא דשמואל ומר עוקבא כי הוו יתבי גרס שמעתא הוה יתיב מר עוקבא קמיה דשמואל ברחוק ד' אמות וכי הוו יתבי בדינא הוה יתיב שמואל קמיה דמר עוקבא ברחוק ד' אמות והוו חייקי ליה דוכתא למר עוקבא בציפתא ויתיב עילויה כי היכי דלישתמען מיליה,כל יומא הוה מלוי ליה מר עוקבא לשמואל עד אושפיזיה יומא חד איטריד בדיניה הוה אזיל שמואל בתריה כי מטא לביתיה א"ל לא נגה לך לישרי לי מר בתיגריה ידע דנקט מילתא בדעתיה נהג נזיפותא בנפשיה חד יומא,ההיא איתתא דהוות יתבה בשבילא הוות פשטה כרעה וקא מניפה חושלאי והוה חליף ואזיל צורבא מרבנן ולא איכנעה מקמיה אמר כמה חציפא ההיא איתתא אתאי לקמיה דר"נ אמר לה מי שמעת שמתא מפומיה אמרה ליה לא אמר לה זילי נהוגי נזיפותא חד יומא בנפשיך,זוטרא בר טוביה הוה קפסיק סידרא קמיה דרב יהודה כי מטא להאי פסוקא (שמואל ב כג, א) ואלה דברי דוד האחרונים א"ל אחרונים מכלל דאיכא ראשונים ראשונים מאי נינהו,שתיק ולא אמר ליה ולא מידי הדר א"ל אחרונים מכלל דאיכא ראשונים ראשונים מאי היא א"ל מאי דעתך דלא ידע פירושא דהאי קרא לאו גברא רבה הוא ידע דנקט מילתא בדעתיה נהג נזיפותא בנפשיה חד יומא,ודאתן עלה מיהא אחרונים מכלל דאיכא ראשונים ראשונים מאי היא (שמואל ב כב, א) וידבר דוד לה' את דברי השירה הזאת ביום הציל ה' אותו מכף כל אויביו ומכף שאול,אמר לו הקב"ה לדוד דוד שירה אתה אומר על מפלתו של שאול אלמלי אתה שאול והוא דוד איבדתי כמה דוד מפניו,היינו דכתיב (תהלים ז, א) שגיון לדוד אשר שר לה' על דברי כוש בן ימיני וכי כוש שמו והלא שאול שמו אלא מה כושי משונה בעורו אף שאול משונה במעשיו,כיוצא בדבר אתה אומר (במדבר יב, א) על אודות האשה הכושית אשר לקח וכי כושית שמה והלא ציפורה שמה אלא מה כושית משונה בעורה אף ציפורה משונה במעשיה כיוצא בדבר אתה אומר (ירמיהו לח, ז) וישמע עבד מלך הכושי וכי כושי שמו והלא צדקיה שמו אלא מה כושי משונה בעורו אף צדקיה משונה במעשיו,כיוצא בדבר אתה אומר (עמוס ט, ז) הלא כבני כושיים אתם לי (בית) ישראל וכי כושיים שמן והלא ישראל שמן אלא מה כושי משונה בעורו אף ישראל משונין במעשיהן מכל האומות,א"ר שמואל בר נחמני א"ר יונתן מאי דכתיב (שמואל ב כג, א) נאם דוד בן ישי ונאם הגבר הוקם על נאם דוד בן ישי שהקים עולה של תשובה,(שמואל ב כג, ג) אמר אלהי ישראל לי דבר צור ישראל מושל באדם צדיק מושל יראת אלהים מאי קאמר א"ר אבהו ה"ק אמר אלהי ישראל לי דבר צור ישראל אני מושל באדם מי מושל בי צדיק שאני גוזר גזרה ומבטלה,(שמואל ב כג, ח) אלה שמות הגבורים אשר לדוד יושב בשבת וגו' מאי קאמר א"ר אבהו ה"ק ואלה שמות גבורותיו של דוד,יושב בשבת בשעה שהיה יושב בישיבה לא היה יושב על גבי כרים וכסתות אלא על גבי קרקע דכל כמה דהוה רביה עירא היאירי קיים הוה מתני להו לרבנן על גבי כרים וכסתות כי נח נפשיה הוה מתני דוד לרבנן והוה יתיב על גבי קרקע אמרו ליה ליתיב מר אכרים וכסתות לא קביל עליה,תחכמוני אמר רב אמר לו הקב"ה הואיל והשפלת עצמך תהא כמוני שאני גוזר גזרה ואתה מבטלה,ראש השלישים תהא ראש לשלשת אבות הוא עדינו העצני כשהיה יושב ועוסק בתורה היה מעדן עצמו כתולעת ובשעה שיוצא למלחמה היה מקשה עצמו כעץ,על שמונה מאות חלל בפעם אחת שהיה זורק חץ ומפיל שמונה מאות חלל בפעם אחת והיה מתאנח על מאתים דכתיב (דברים לב, ל) איכה ירדף אחד אלף,יצתה בת קול ואמרה (מלכים א טו, ה) רק בדבר אוריה החתי,אמר רבי תנחום בריה דרבי חייא איש כפר עכו אמר רבי יעקב בר אחא אמר ר' שמלאי ואמרי לה אמר ר' תנחום אמר רב הונא ואמרי לה אמר רב הונא לחודיה | 16b. b so too, the words of Torah, /b which are “the work of the hands of an artist,” i.e., God, must remain b hidden /b in the study hall.,Despite Rabbi Yehuda HaNasi’s decree, b Rabbi Ḥiyya went out and taught his two nephews, Rav and Rabba bar bar Ḥana, in the marketplace. Rabbi /b Yehuda HaNasi b heard /b what he had done and b became angry /b with him. When b Rabbi Ḥiyya came /b at some later date b to visit him, /b Rabbi Yehuda HaNasi mockingly b said to him: Iyya, who is calling you outside? /b By asking this question Rabbi Yehuda HaNasi was intimating that Rabbi Ḥiyya should leave his house. Rabbi Ḥiyya b understood that /b Rabbi Yehuda HaNasi b had taken the matter to heart /b and was insulted, and so b he conducted /b himself as if he had been b admonished, /b as a self-imposed punishment, b for thirty days. /b , b On the thirtieth day, /b Rabbi Yehuda HaNasi b sent him /b a message, saying: b Come /b and visit me. However, b he later /b reversed his opinion and b sent him /b another message, telling him b not to come. /b ,The Gemara asks: b At the outset what did he hold, and ultimately what did he hold? Initially, /b Rabbi Yehuda HaNasi b held that /b the legal status of b part of the day is like /b that b of an entire /b day, and since the thirtieth day already begun, Rabbi Ḥiyya’s time of admonition had ended. b But ultimately he held /b that with regard to this issue b we do not say /b that the legal status of b part of the day is like /b that b of an entire /b day., b In the end /b Rabbi Ḥiyya b came /b on that same day. Rabbi Yehuda HaNasi b asked him: Why have you come? /b Rabbi Ḥiyya b responded: Because /b you, b Master, sent /b me a message that b I should come. /b He said to him: b But I sent /b you a second message b that you should not come. He responded: This /b messenger that you sent, i.e., the first one, b I saw /b him and I did as he said, b but that /b messenger, i.e., the second one, b I did not see. /b Rabbi Yehuda HaNasi b read /b the verse b about /b Rabbi Ḥiyya: b “When a man’s ways please the Lord, He makes even his enemies to be at peace with him” /b (Proverbs 16:7), as it was clear to him that Rabbi Ḥiyya had merited divine assistance.,§ Concerning the issue with which the entire incident had begun, Rabbi Yehuda HaNasi asked Rabbi Ḥiyya: b What is the reason that /b you, b the Master, acted as /b you did, ignoring my instructions not to teach Torah in the marketplace? Rabbi Ḥiyya b said to him: As it is written: “Wisdom cries aloud in the streets” /b (Proverbs 1:20), which implies that Torah should be publicized in the streets. Rabbi Yehuda HaNasi b said to him: If you read /b this verse once, b you /b certainly b did not read /b it b a second time /b in greater depth; b and if you read /b it b a second time, you /b certainly b did not read /b it b a third time; /b and b if you read /b it b a third time, /b then b it was not /b adequately b explained to you, /b as it is clear that you do not understand it properly.,The words: b “Wisdom cries aloud in the streets,” /b should be understood b in accordance with /b the opinion b of Rava. As Rava said: /b With regard to b everyone who occupies himself with Torah /b study b inside /b the privacy of his home, b his Torah /b knowledge b will proclaim his /b greatness b outside, /b as it will be revealed to the masses and they will see his greatness.,The Gemara asks: b But isn’t it written: “From the beginning I have not spoken in secret” /b (Isaiah 48:16), implying that the Torah should be taught and proclaimed in public? The Gemara answers: b That /b verse is referring to b the days of the i kalla /i , /b the gathering for Torah study held during Elul and Adar, when many people come to listen to Torah discourses. During this time, it is not only permitted but even recommended to teach Torah to the masses. In this way, the verse can be explained in accordance with the opinion of Rabbi Yehuda HaNasi.,The Gemara asks: b And what did Rabbi Ḥiyya do with this /b verse: b “Your rounded thighs are like jewels”? /b How did he understand it? This verse implies that the Torah must be kept hidden in the study hall and not publicized in the marketplace. The Gemara explains: b He interprets it /b not as a reference to Torah, but as referring b to /b acts of b charity and loving-kindness, /b which should certainly be performed in private.,This incident demonstrates b that, apparently, admonition of those /b who live in Eretz Yisrael lasts for b thirty days /b and not for seven days. The Gemara answers that this is not a conclusive proof, since Rabbi Yehuda HaNasi was the i Nasi /i . b The admonition of the i Nasi /i /b of the Sanhedrin b is different /b i.e., more severe, than the admonition of anyone else.,The Gemara asks: b And how /b long b is our admonition /b in Babylonia? The Gemara answers: It is only b one day, as in /b the case involving b Shmuel and /b the Exilarch b Mar Ukva. When they would sit and study i halakha /i , Mar Ukva would sit before Shmuel at a distance of four cubits /b as a sign of respect. Mar Ukva would conduct himself as though Shmuel were his teacher because Shmuel was much greater than him in Torah matters. b And when they would sit /b together b in judgment, Shmuel would sit before Mar Ukva at a distance of four cubits /b because Mar Ukva was the Exilarch and the chief judge. b But they would lower a place for Mar Ukva in the matting /b upon which he sat, b and he would sit on it so that he could hear /b Shmuel’s b words /b of Torah even when they were engaged in judgment., b Every day, Mar Ukva would accompany Shmuel to his lodgings, /b in the manner that a student would show honor toward his teacher. b One day, /b Mar Ukva b was /b so heavily b preoccupied with a case /b that had been brought before him for judgment that he did not realize that b Shmuel was walking behind him /b to show him respect due to his position as the Exilarch. b When /b Mar Ukva b reached his home, /b Shmuel b said to him: Is it not enough for you /b that I accompanied you until here? b Release me, Master, from my obligation, /b so that I may return home. Mar Ukva b understood that /b Shmuel b had taken the matter to heart /b and was insulted. Therefore, b he conducted /b himself as if he had been b admonished, for one day /b as a self-imposed punishment.,It was related that b a certain woman was sitting alongside a path /b with b her leg extended /b while b she was sifting barley. A Torah scholar passed /b by her on this path, b but she did not yield to him /b and move her leg to make room for him. b He said: How rude is that woman! /b The woman b came before Rav Naḥman /b to ask if this statement should be deemed as excommunication. b He said to her: Did you hear /b the word b excommunication /b explicitly issue b from his mouth? She said to him: No. He said to her: /b If this is the case, then b go and observe an admonition for one day, /b as it appears that the Torah scholar sought only to admonish you.,§ b Zutra bar Toviyya was /b once b reading the portion /b of the Bible b before Rav Yehuda. When he reached the verse: “Now these are the last words of David” /b (II Samuel 23:1), Zutra bar Toviyya b said to /b Rav Yehuda: If it is written that these are the b last /b of David’s words, b by inference there are first /b words as well. If this is the case, b what are these first /b words of David? Prior to this, it mentions only David’s song, but not his words.,Rav Yehuda b remained silent and said nothing to him. /b Zutra bar Toviyya thought that Rav Yehuda did not hear what he had said, so he b then said to him /b a second time: If it is written that these are the b last /b of David’s words, b by inference there are first /b words as well. If this is the case, b what are these first /b words of David? b He said to him: What do you think? /b Do you think that anyone b who does not know the meaning of this verse is not a great man? /b Why are you stressing the fact that I do not know the answer to your question? Zutra bar Toviyya b understood that /b Rav Yehuda b had taken the matter to heart /b and was insulted. Therefore, b he conducted /b himself as if had been b admonished for one day /b as a self-imposed punishment.,The Gemara asks: b But /b now b that we have come /b to discuss this issue, since the verse mentions David’s b last /b words, b by inference there are /b also b first /b words. b What /b then b are these first /b words of David? The Gemara answers: The first words are: b “And David spoke to the Lord the words of this song in the day that the Lord delivered him out of the hand of his enemies, and out of the hand of Saul” /b (II Samuel 22:1), as that song is also referred to as words.,The Gemara elaborates: b The Holy One, Blessed be He, said to David: David, do you recite a song over the fall of Saul? Had you been Saul and he were David, /b then b I would have destroyed many Davids before him. /b Although I decreed that Saul’s kingdom would not continue, as an individual he was far greater and more important than you.,The response to this admonishment b is /b found in the verse, b as it is written: “Shiggaion of David, which he sang to the Lord, concerning the words of Cush the Benjaminite” /b (Psalms 7:1). b Is Cush his name? Saul is his name. Rather, /b this is a designation that indicates: b Just as a Cushite, /b a native of the ancient kingdom of Cush in eastern Africa, b is distinguished by his /b dark b skin, so too, Saul was distinguished by his actions, /b as he was absolutely righteous and performed many good deeds. Therefore, David uses the word i shiggaion /i as an allusion to the error [ i shegia /i ] that he had made when he sang a song of praise over Saul’s downfall.,The Gemara notes: b Similarly, you can explain /b the verse: “And Miriam and Aaron spoke against Moses b due to the Cushite woman whom he had married, /b for he had taken a Cushite woman” (Numbers 12:1). b But is her name Cushite? Zipporah is her name. Rather, just as a Cushite is distinguished by his /b dark b skin, so too, Zipporah was distinguished by her actions. /b The Gemara continues: b Similarly, you can explain /b the verse: b “Now when Ebed-Melech the Cushite heard” /b (Jeremiah 38:7). b Is his name Cushite? Zedekiah is his name. Rather, just as a Cushite is distinguished by his /b dark b skin, so too, Zedekiah was distinguished by his /b righteous b actions. /b , b Similarly, you can explain /b the verse: b “Are you not as much Mine as the children of the Cushites, O children of Israel?” /b (Amos 9:7). b Is their name Cushite? Israel is their name. Rather, just as a Cushite is distinguished by his /b dark b skin, so too, the Jewish people are distinguished by their actions, /b and they are different b from all the /b other b nations. /b ,§ Having mentioned the last words of David, the Gemara continues to explain other expressions in that passage. b Rabbi Shmuel bar Naḥmani said in the name of Rabbi Yonatan: What is /b the meaning of that b which is written: “The saying of David, son of Yishai, and the saying of the man who was raised up on high [ i al /i ]” /b (II Samuel 23:1)? It means as follows: b The saying of David, son of Yishai, who raised the yoke of [ i ulla /i ] repentance, /b as through his actions he taught the power of repentance. The word i al /i , on high, and the word i ulla /i are comprised of the same consots in Hebrew.,The passage continues: b “The God of Israel said, the Rock of Israel spoke to me, He that rules over men must be righteous, ruling in the fear of God” /b (II Samuel 23:3). The Gemara asks: b What is /b this verse b saying? /b What does it mean? b Rabbi Abbahu said: This is what /b the verse b is saying: The God of Israel said, the Rock of Israel spoke to me: /b Although b I rule over man, who rules over Me? /b It is b a righteous person. /b How is it possible to say that a righteous person rules over God, as it were? b As I, /b God, b issue a decree /b and the righteous person b nullifies it. /b ,Similarly, the verse states there: b “These are the names of David’s warriors; Josheb-Basshebeth /b a Tahchemonite, chief of the captains; the same was Adino the Eznite; he raised his spear against eight hundred, whom he slew at one time” (II Samuel 23:8). The Gemara asks: b What is /b this verse b saying? Rabbi Abbahu said: This is what /b the verse b is saying: These are the names of the mighty actions of David. /b These expressions should not be read as names of people but instead as descriptions of David’s good deeds., b Josheb-Basshebeth [ i yoshev bashevet /i ] /b indicates that b when /b David b would sit [ i yoshev /i ] in the study hall, he would not sit upon pillows and cushions, /b as an important person ordinarily would. b Rather, /b he would sit b on the ground /b like one of the students. b For as long as /b David’s b teacher, Ira the Jairite, was alive, /b Ira b would teach the Sages /b while sitting b on pillows and cushions. When /b Ira b passed away, David would teach the Sages, and he /b did this while b sitting on the ground. They said to him: Master, /b you b should sit upon pillows and blankets. He did not accept /b their suggestions, since in his humility he did not wish to appear as the teacher of the Jewish people.,In this verse, David is described as b “a Tahchemonite [ i taḥkemoni /i ].” Rav said: The Holy One, Blessed be He, said to him: Since you have humbled yourself, be you /b now b like Me [ i tehe kamoni /i ]. /b How so? b As I issue a decree, and you, /b owing to your righteousness, b may nullify it. /b ,David is also described here as b “chief of the captains [ i rosh hashalishim /i ]” /b because God said to him: b You will be the head [ i rosh /i ] of the three [ i sheloshet /i ] Patriarchs. “The same was Adino the Eznite”; /b this alludes to the fact that b when /b David b would sit and occupy himself with Torah, he would make himself soft [ i me’aden /i ] as a worm, and when he would go out to war, he would make himself hard /b and strong b as a tree [ i etz /i ]. /b ,The expression: b “Against eight hundred people, which he slew at one time,” /b means b that he would throw an arrow /b in the air b and /b with it b kill eight hundred people at one time. And /b David b would sigh over the two hundred /b who were missing from fulfillment of the Torah’s promise, b as it is written: “How should one man chase a thousand” /b (Deuteronomy 32:30)., b A Divine Voice issued forth and said /b by way of explanation as to why the promise was not entirely fulfilled: “Because David did that which was right in the eyes of the Lord, and turned not aside from anything that He commanded him all the days of his life, b save only the matter of Uriah the Hittite” /b (I Kings 15:5). Had David not committed this sin, then all of the promises mentioned in the Torah would have been fulfilled in their entirety through him.,The Gemara returns to the i halakhot /i of ostracism and mentions that b Rabbi Tanḥum, son of Rabbi Ḥiyya, of the village of Akko, said /b that b Rabbi Ya’akov bar Aḥa said /b that b Rabbi Simlai said, and /b some b say /b that this tradition was transmitted in the following manner: b Rabbi Tanḥum said /b that b Rav Huna said, and /b others b say /b that b Rav Huna himself /b made this statement without the chain of transmission: |
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7. Babylonian Talmud, Pesahim, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •joab, relations with king david Found in books: Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 30| 53b. קרוב להאכיל את ישראל קדשים בחוץ מקולס אין שאין מקולס לא אמרי מקולס לא שנא אמר לא שנא לא אמר שאינו מקולס פירש אין לא פירש לא,רב אחא מתני לה להא מתני' כר' שמעון מתקיף לה רב ששת בשלמא למאן דתני לה כרבי יוסי ניחא אלא למאן דמתני כר' שמעון מי ניחא,והתנן רבי שמעון פוטר שלא התנדב כדרך המתנדבים,אמר ליה רבינא לרב אשי ומאן דמתני לה כר' יוסי מי ניחא והאמר רבא רבי שמעון בשיטת רבי יוסי אמרה דאמר אף בגמר דבריו אדם נתפס,מאי לאו מדרבי שמעון סבר לה כר' יוסי רבי יוסי נמי סבר לה כרבי שמעון לא רבי שמעון סבר לה כר' יוסי ולא רבי יוסי סבר לה כר' שמעון,איבעיא להו תודוס איש רומי גברא רבה הוה או בעל אגרופין הוה,ת"ש עוד זו דרש תודוס איש רומי מה ראו חנניה מישאל ועזריה שמסרו [עצמן] על קדושת השם לכבשן האש,נשאו קל וחומר בעצמן מצפרדעים ומה צפרדעים שאין מצווין על קדושת השם כתיב בהו (שמות ז, כח) ובאו [ועלו] בביתך [וגו'] ובתנוריך ובמשארותיך אימתי משארות מצויות אצל תנור הוי אומר בשעה שהתנור חם אנו שמצווין על קדושת השם על אחת כמה וכמה,רבי יוסי בר אבין אמר מטיל מלאי לכיס של תלמידי חכמים היה דאמר ר' יוחנן כל המטיל מלאי לכיס תלמידי חכמים זוכה ויושב בישיבה של מעלה שנא' (קהלת ז, יב) כי בצל החכמה בצל הכסף:, big strongמתני׳ /strong /big מקום שנהגו להדליק את הנר בלילי יום הכפורים מדליקין מקום שנהגו שלא להדליק אין מדליקין ומדליקין בבתי כנסיות ובבתי מדרשות ובמבואות האפלים ועל גבי החולים:, big strongגמ׳ /strong /big תנא בין שאמרו להדליק ובין שאמרו שלא להדליק שניהן לדבר אחד נתכוונו אמר רב יהושע דרש רבא (ישעיהו ס, כא) ועמך כלם צדיקים לעולם יירשו ארץ וגו' בין שאמרו להדליק ובין שאמרו שלא להדליק שניהם לא נתכוונו אלא לדבר אחד,אמר רב יהודה אמר שמואל אין מברכין על האור אלא במוצאי שבת הואיל ותחלת ברייתו הוא אמר ליה ההוא סבא ואיתימא רבה בר בר חנה ישר וכן אמר רבי יוחנן עולא הוה רכיב חמרא ואזיל והוה שקיל ואזיל רבי אבא מימיניה ורבה בר בר חנה משמאליה אמר ליה רבי אבא לעולא ודאי דאמריתו משמיה דרבי יוחנן אין מברכין על האור אלא במוצאי שבת הואיל ותחלת ברייתו הוא,הדר עולא חזא ביה ברבה בר בר חנה בישות א"ל אנא לאו אהא אמרי אלא אהא אמרי דתני תנא קמיה דרבי יוחנן ר"ש בן אלעזר אומר יום הכפורים שחל להיות בשבת אף במקום שאמרו שלא להדליק מדליקין מפני כבוד השבת ועני רבי יוחנן בתריה וחכמים אוסרים א"ל עדא תהא,קרי עליה רב יוסף (משלי כ, ה) מים עמוקים עצה בלב איש | 53b. Doing so b is akin to feeding Jews consecrated /b meat b outside /b the permitted area, as due to its resemblance to the Paschal lamb it could be misleading. The Gemara analyzes this statement: A goat b roasted whole, yes, /b it is prohibited; a goat b not roasted whole, no, /b it is not prohibited. This contradicts Rav, who prohibited roasting even ordinary meat. The Sages b say /b that this is the distinction: With regard to a goat b roasted whole, there is no difference /b if b one said /b it is for Passover, and b there is no difference /b if one b did not say /b it is for Passover. In either case, it looks like a sacrifice and it is prohibited. With regard to a goat b not roasted whole, /b if b one specified /b that it is for Passover, b yes, /b it is prohibited because it appears that he is consecrating it as a sacrifice. However, if b one did not specify /b that it is for Passover, b no, /b it is not prohibited, as there is no need for concern., b Rav Aḥa teaches this i baraita /i /b about Theodosius b in accordance with /b the opinion of b Rabbi Shimon. Rav Sheshet strongly objected to this: Granted, /b according b to the one who learns it in accordance with /b the opinion of b Rabbi Yosei, /b it works out b well. However, /b according b to the one who teaches /b it b in accordance with /b the opinion of b Rabbi Shimon, does /b it work out b well? Didn’t /b we b learn /b in a mishna about a dispute with regard to one who consecrated an item for a purpose for which it was unsuited, e.g., a case where one sought to bring a meal-offering of barley, although meal-offerings may be brought only from wheat? In that case, the Rabbis say he is required to bring a meal-offering of wheat because in the first part of his statement he vowed to bring a meal-offering., b Rabbi Shimon exempts /b him from any obligation, as in his opinion, b he did not donate in the manner /b typical b of donors. /b In other words, Rabbi Shimon relates to the statement: A meal-offering of barley, as a single entity. Since no meal-offering of that kind exists, one is not required to bring an offering at all. Similarly, with regard to Passover, since one can consecrate only a living animal as a sacrifice and cannot consecrate meat as a sacrifice, if one declares: This meat is for Passover, it is in no way similar to consecrating an animal, and the meat has no sanctity., b Ravina said to Rav Ashi: And /b according to b the one who teaches it in accordance with /b the opinion of b Rabbi Yosei, does /b it work out b well? Didn’t Rava say: /b With regard to a meal-offering of barley, b Rabbi Shimon stated /b his opinion b in accordance with /b the opinion b of Rabbi Yosei, /b who b said: A person is also held /b accountable b for the conclusion of his statement. /b The Sages disagreed with regard to the i halakhot /i of consecration in a case where one consecrates an animal for two objectives in the same statement, e.g., as both a burnt-offering and a peace-offering. According to Rabbi Meir, one is held accountable for the beginning of his statement. Since he mentioned the burnt-offering first, the animal assumes the status of a burnt-offering. However, Rabbi Yosei says that one’s entire statement is significant, and that the animal is consecrated for two sacrifices. The owner must wait until the animal becomes blemished, redeem it, and use the money to purchase a burnt-offering and a peace-offering. Rabbi Shimon holds in accordance with Rabbi Yosei’s opinion concerning a barley meal-offering. He maintains that one is held accountable not only for his first expression, i.e., that it is a meal-offering, but also for his second expression, i.e., that it is of barley. In that case, the second part of his statement negates the first part., b What, is it not /b concluded b from /b the fact b that Rabbi Shimon holds in accordance with /b the opinion of b Rabbi Yosei, Rabbi Yosei /b also b holds in accordance with /b the opinion of b Rabbi Shimon, /b that if one did not donate in the manner typical of donors, his act is meaningless? If that is the case, then any difficulty for the opinion of Rabbi Shimon would be similarly difficult for the opinion of Rabbi Yosei. The Gemara rejects this: b No, although Rabbi Shimon holds in accordance with /b the opinion of b Rabbi Yosei, Rabbi Yosei does not hold in accordance with /b the opinion of b Rabbi Shimon. /b , b A dilemma was raised before /b the Sages with regard to the above incident. b Was Theodosius of Rome a great man /b in terms of his Torah scholarship, and the Sages refrained from ostracizing him in deference to the Torah that he studied? b Or, was he a violent man /b who could not be punished due to his local influence?, b Come /b and b hear: This was also taught by Theodosius of Rome: What did Haiah, Mishael, and Azariah see that /b led them to b deliver themselves to the fiery furnace for sanctification of the name /b of God during the rule of Nebuchadnezzar rather than worship idols under duress?, b They drew an i a fortiori /i inference on their own from /b the plague of b frogs /b in Egypt. With regard to b frogs, which are not commanded concerning the sanctification of the name /b of God, b it is written: /b “And the river shall swarm with frogs, which shall go up b and come into your house, /b and into your bedchamber, and onto your bed, and into the houses of your servants, and upon your people, b and into their ovens and kneading bowls” /b (Exodus 7:28). b When are kneading bowls found near the oven? You must say that /b it is b when the oven is hot. /b If in fulfilling the command to harass the Egyptians, the frogs entered burning ovens, b all the more so, we, who are commanded concerning the sanctification of the name /b of God, should deliver ourselves to be killed in the fiery furnace for that purpose. Apparently, Theodosius taught Torah in public, which indicates that he was a great man., b Rabbi Yosei bar Avin said: /b Theodosius b was /b one who b cast /b the profits from b merchandise into the purse of Torah scholars. /b He would lend them money and enter into partnership with them so they could open businesses, and that is praiseworthy, b as Rabbi Yoḥa said: Anyone who casts merchandise into the purse of Torah scholars is rewarded and sits in the heavenly academy, as it is stated: “For in the shadow of wisdom, is the shadow of money” /b (Ecclesiastes 7:12). One who provides Torah scholars with money will merit being with them in the shadow of wisdom., strong MISHNA: /strong The mishna discusses additional differences between local customs. In b a place where /b people b were accustomed to kindle a lamp /b in the house b on Yom Kippur evenings, one kindles /b it. In b a place where /b people b were accustomed not to kindle /b a lamp, b one does not kindle /b it. b However, /b even in a place where the custom is not to kindle lamps in houses, b one kindles in synagogues and study halls, /b in deference to these places. Similarly, lamps should be kindled b in dark alleyways, /b so people will not be hurt, b and next to the sick. /b , strong GEMARA: /strong b It was taught /b in th i e Tosefta /i : b Both /b in a place b where /b the Sages b said to kindle and /b in a place b where they said not to kindle, they both intended to /b achieve the b same objective, /b i.e., to distance people from sin, as conjugal relations are prohibited on Yom Kippur. Those who said that one kindles a lamp believe that because people do not engage in relations while a lamp is lit, the lamp will discourage intimacy. Those who maintain the opposite believe that spouses who are unable to see each other will not be tempted to engage in conjugal relations, and therefore it is preferable not to have a lamp lit on Yom Kippur. b Rav Yehoshua said /b that b Rava taught: “Your people are all righteous, they shall inherit the land forever; /b the branch of My planting, the work of My hands, in which I glory” (Isaiah 60:21). b Both /b in a place b where /b the Sages b said to kindle and /b in a place b where they said not to kindle, they intended only to /b achieve the b same objective, /b fulfilling a mitzva. Even though different places have different customs, the Jewish people all aspire to sanctity.,On the topic of kindling a lamp for Yom Kippur, the Gemara discusses a related point. b Rav Yehuda said /b that b Shmuel said: One should recite the blessing over fire: /b Who creates the lights of fire, b only at the conclusion of Shabbat, since /b the conclusion of Shabbat b is /b the time of b its original creation. A certain Elder said to him, and some say /b it was b Rabba bar bar Ḥana /b who b said: /b That is b correct; and so said Rabbi Yoḥa. /b The Gemara relates: b Ulla was riding on a donkey and going along, and Rabbi Abba was going along on his right and Rabba bar bar Ḥana on his left. Rabbi Abba said to Ulla: /b Is it b true that you said in the name of Rabbi Yoḥa /b that b one recites the blessing over fire only at the conclusion of Shabbat, /b not at the conclusion of Yom Kippur, b since /b the time of b its original creation is /b the conclusion of Shabbat?,Since Ulla never transmitted that statement, he understood that it must have been Rabba bar bar Ḥana who heard it from Rabbi Yoḥa and transmitted it when he came from Eretz Yisrael. b Ulla turned around and looked angrily at Rabba bar bar Ḥana /b for misquoting Rabbi Yoḥa. Still, Ulla said nothing. However, Rabba bar bar Ḥana understood what had happened and b said to him: I did not say /b anything b about that /b matter; b rather, /b what b I said /b was b about that which /b the b reciter /b of the tannaitic literature b taught /b in a i baraita /i b before Rabbi Yoḥa /b in which b Rabbi Shimon ben Elazar says: /b With regard to b Yom Kippur that occurs on Shabbat, even in a place where they said not to kindle /b a lamp on Yom Kippur, b one kindles in deference to Shabbat. Rabbi Yoḥa answered after him /b and completed the statement: b And the Rabbis prohibit /b kindling a lamp even when Yom Kippur occurs on Shabbat. Ulla b said /b to Rabbi Abba: b Let it be /b that Rabbi Yoḥa indeed made this statement., b Rav Yosef read /b the following verse b about /b this event: b “Counsel in the heart of man is like deep water; /b |
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8. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 30| 92a. יקבוהו לאום ואין לאום אלא עוברין שנאמר (בראשית כה, כג) ולאום מלאום יאמץ ואין קבה אלא קללה שנאמר (במדבר כג, ח) מה אקב לא קבה אל ואין בר אלא תורה שנאמר (תהלים ב, יב) נשקו בר פן יאנף,עולא בר ישמעאל אומר מנקבין אותו ככברה כתיב הכא (משלי יא, כו) יקבוהו לאום וכתיב התם (מלכים ב יב, י) ויקב חור בדלתו ואמר אביי כי אוכלא דקצרי,ואם למדו מה שכרו אמר רבא אמר רב ששת זוכה לברכות כיוסף שנאמר (משלי יא, כו) וברכה לראש משביר ואין משביר אלא יוסף שנאמר (בראשית מב, ו) ויוסף הוא [השליט על הארץ הוא] המשביר לכל עם הארץ,אמר רב ששת כל המלמד תורה בעוה"ז זוכה ומלמדה לעולם הבא שנאמר (משלי יא, כה) ומרוה גם הוא יורה,אמר רבא מניין לתחיית המתים מן התורה שנאמר (דברים לג, ו) יחי ראובן ואל ימות יחי ראובן בעולם הזה ואל ימות לעולם הבא רבינא אמר מהכא (דניאל יב, ב) ורבים מישני אדמת עפר יקיצו אלה לחיי עולם ואלה לחרפות לדראון עולם רב אשי אמר מהכא (דניאל יב, יג) ואתה לך [לקץ] ותנוח ותעמוד לגורלך לקץ הימין,אמר רבי אלעזר כל פרנס שמנהיג את הצבור בנחת זוכה ומנהיגם לעוה"ב שנאמר (ישעיהו מט, י) כי מרחמם ינהגם ועל מבועי מים ינהלם,וא"ר אלעזר גדולה דעה שניתנה בין שתי אותיות שנאמר (שמואל א ב, ג) כי אל דעות ה',וא"ר אלעזר גדול מקדש שניתן בין שתי אותיות שנאמר (שמות טו, יז) פעלת ה' מקדש ה' כוננו ידיך מתקיף לה רב אדא קרחינאה אלא מעתה גדולה נקמה שניתנה בין שתי אותיות דכתיב (תהלים צד, א) אל נקמות ה' אל נקמות הופיע,אמר ליה למילתיה הכי נמי כדעולא דאמר עולא שתי הופעיות הללו למה אחת למדת טובה ואחת למדת פורענות,ואמר ר' אלעזר כל אדם שיש בו דעה כאילו נבנה בית המקדש בימיו שזה ניתן בין שתי אותיות וזה ניתן בין שתי אותיות,ואמר ר' אלעזר כל אדם שיש בו דעה לסוף מתעשר שנאמר (משלי כד, ד) ובדעת חדרים ימלאו כל הון יקר ונעים,ואמר ר' אלעזר כל אדם שאין בו דעה אסור לרחם עליו שנאמר (ישעיהו כז, יא) כי לא עם בינות הוא על כן לא ירחמנו עושהו ויוצרו לא יחוננו,וא"ר אלעזר כל הנותן פיתו למי שאין בו דעה יסורין באין עליו שנאמר (עובדיה א, ז) לחמך ישימו מזור תחתיך אין תבונה בו ואין מזור אלא יסורין שנאמר (הושע ה, יג) וירא אפרים את חליו ויהודה את מזורו,ואמר ר' אלעזר כל אדם שאין בו דעה לסוף גולה שנאמר (ישעיהו ה, יג) לכן גלה עמי מבלי דעת,ואמר ר"א כל בית שאין דברי תורה נשמעים בו בלילה אש אוכלתו שנאמר (איוב כ, כו) כל חשך טמון לצפוניו תאכלהו אש לא נופח ירע שריד באהלו אין שריד אלא ת"ח שנאמר (יואל ג, ה) ובשרידים אשר ה' קורא,ואמר ר' אלעזר כל שאינו מהנה תלמידי חכמים מנכסיו אינו רואה סימן ברכה לעולם שנאמר (איוב כ, כא) אין שריד לאכלו על כן לא יחיל טובו אין שריד אלא תלמידי חכמים שנאמר ובשרידים אשר ה' קורא,ואמר רבי אלעזר כל שאינו משייר פת על שלחנו אינו רואה סימן ברכה לעולם שנאמר אין שריד לאכלו על כן לא יחיל טובו,והאמר רבי אלעזר כל המשייר פתיתים על שלחנו כאילו עובד ע"ז שנאמר (ישעיהו סה, יא) העורכים לגד שלחן והממלאים למני ממסך לא קשיא הא דאיכא שלימה בהדיה הא דליכה שלימה בהדיה,ואמר רבי אלעזר כל המחליף בדבורו כאילו עובד ע"ז כתיב הכא (בראשית כז, יב) והייתי בעיניו כמתעתע וכתיב התם (ירמיהו י, טו) הבל המה מעשה תעתועים,ואמר רבי אלעזר כל המסתכל בערוה קשתו ננערת שנאמר (חבקוק ג, ט) עריה תעור קשתך,ואמר רבי אלעזר לעולם הוי קבל וקיים אמר רבי זירא אף אנן נמי תנינא בית אפל אין פותחין לו חלונות לראות נגעו ש"מ,אמר ר' טבי אמר ר' יאשיה מאי דכתיב (משלי ל, טז) שאול ועוצר רחם ארץ לא שבעה מים וכי מה ענין שאול אצל רחם אלא לומר לך מה רחם מכניס ומוציא אף שאול מכניס ומוציא,והלא דברים קל וחומר ומה רחם שמכניסין בו בחשאי מוציאין ממנו בקולי קולות שאול שמכניסין בו בקולות אינו דין שמוציאין ממנו בקולי קולות מיכן תשובה לאומרין אין תחיית המתים מן התורה,תנא דבי אליהו צדיקים שעתיד הקדוש ברוך הוא להחיותן אינן חוזרין לעפרן שנאמר (ישעיהו ד, ג) והיה הנשאר בציון והנותר בירושלים קדוש יאמר לו כל הכתוב לחיים בירושלים מה קדוש לעולם קיים אף הם לעולם קיימין | 92a. b the people [ i leom /i ] shall curse him [ i yikkevuhu /i ], /b but blessing shall be upon the head of one who provides” (Proverbs 11:26). b And /b the term b i leom /i /b is referring to b nothing other than fetuses, as it is stated: /b “Two nations are in your womb, and two peoples shall be separated from your bowels; b and the one i leom /i shall overcome the other i leom /i ” /b (Genesis 25:23). b And i kabbo /i /b is referring to b nothing other than curse, as it is stated /b in the statement of Balaam: b “How can I curse one who is not cursed [ i kabbo /i ] by God?” /b (Numbers 23:8). b And i bar /i /b is referring to b nothing other than Torah, as it is stated: “Pay homage to i bar /i lest He be angry” /b (Psalms 2:12), i.e., observe the Torah to avoid God’s wrath., b Ulla bar Yishmael says: One perforates like a sieve /b a person who withholds i halakha /i from a student. b It is written here: /b “He who withholds i bar /i , b the people i yikkevuhu /i ” /b (Proverbs 11:26), b and it is written there: “And he bored [ i vayyikkov /i ] a hole in its lid of it” /b (II Kings 12:10). b And Abaye says: /b One perforates him b like a launderers’ utensil /b used for sprinkling water on garments., b And if one teaches /b the student i halakha /i rather than withholding it, b what is his reward? Rava says /b that b Rav Sheshet says: He is privileged /b to receive b blessings like Joseph, as it is stated /b at the end of that verse: b “But blessing shall be upon the head of one who provides [ i mashbir /i ]” /b (Proverbs 11:26). b And i mashbir /i /b is referring to b no /b one b other than Joseph, as it is stated: “And Joseph was the governor of the land, and he was the provider [ i hamashbir /i ] to all the people of the land” /b (Genesis 42:6)., b Rav Sheshet says: Anyone who teaches Torah in this world is privileged and teaches it in the World-to-Come, as it is stated: “And he who satisfies abundantly [ i umarveh /i ] shall be satisfied himself [ i yoreh /i ]” /b (Proverbs 11:25). Rav Sheshet interprets the verse homiletically: By transposing the letters of the word i marveh /i : i Mem /i , i reish /i , i vav /i , i heh /i , one arrives at the word i moreh /i , meaning teaches. The verse means that one who teaches [ i moreh /i ] will teach [ i yoreh /i ] in the future as well.,The Gemara returns to the topic of the source for resurrection in the Torah. b Rava says: From where /b is b resurrection of the dead /b derived b from the Torah? /b It is derived from a verse, b as it is stated: “Let Reuben live and not die, /b in that his men become few” (Deuteronomy 33:6). This is interpreted: b “Let Reuben live” in this world “and not die” in the World-to-Come. Ravina says /b that resurrection is derived b from here: “And many of those who sleep in the dust of the earth shall awaken, some to everlasting life, and some to reproaches and everlasting disgrace” /b (Daniel 12:2). b Rav Ashi says /b proof is derived b from here: “But go you your way until the end be; and you shall rest, and arise to your lot at the end of days” /b (Daniel 12:13).,§ b Rabbi Elazar says: Any communal leader who leads the community calmly, /b without anger and honestly, b is privileged and leads them in the World-to-Come, as it is stated: “For he that has compassion upon them will lead them, even by the springs of water shall he guide them” /b (Isaiah 49:10). Just as he led them in this world, so too will he guide them in the World-to-Come.,The Gemara proceeds to cite additional statements of Rabbi Elazar relating to recommended conduct. b And Rabbi Elazar says: Great is knowledge, as it was placed between two letters, /b two names of God, b as it is stated: “For a God of knowledge is the Lord” /b (I Samuel 2:3)., b And Rabbi Elazar says: Great is the Holy Temple, as it /b too b was placed between two letters, /b two names of God, b as it is stated: /b “The place in which to dwell that b You have made, Lord, the Temple, Lord, which Your hands have prepared” /b (Exodus 15:17). b Rav Adda Karḥina’a objects to /b the explanation that being placed between two names of God accords significance. b If that is so, /b the same should hold true for vengeance. Shall one say: b Great /b is b vengeance, as it was placed between two letters, as it is written: “God of vengeance, Lord, God of vengeance shine forth” /b (Psalms 94:1)?,Rabbi Elazar b said to him: In its context, indeed, /b vengeance is great, b in accordance with /b the statement b of Ulla. As Ulla says /b with regard to b these two appearances: /b “O Lord, God to Whom vengeance belongs; God to Whom vengeance belongs, appear” (Psalms 94:1), and: “He appeared from Mount Paran” (Deuteronomy 33:2), b why /b are both necessary? b One, /b the second verse, is necessary b for the attribute of /b divine b good, /b with which God gave the Torah at Sinai, b and one, /b the first verse, is necessary b for the attribute of /b divine b punishment, /b with which God exacts vengeance against the enemies and oppressors of the Jewish people., b And Rabbi Elazar says: /b With regard to b any person in whom there is knowledge, /b it is b as though the Temple was built in his days, as this, /b knowledge, b was placed between two letters and that, /b the Temple, b was placed between two letters. /b , b And Rabbi Elazar says: Any person in whom there is knowledge ultimately becomes wealthy, as it is stated: “And by knowledge are the chambers filled with all precious and pleasant riches” /b (Proverbs 24:4)., b And Rabbi Elazar says: /b With regard to b any person in whom there is no knowledge, it is prohibited to have mercy upon him, as it is stated: “For it is a people of no understanding; therefore its Maker will have no mercy on them, and its Creator will show them no favor” /b (Isaiah 27:11). If God has no mercy upon them, all the more so should people not show them mercy., b And Rabbi Elazar says: /b With regard to b anyone who gives his bread to one without knowledge, afflictions befall him, as it is stated: “They who eat your bread will place i mazor /i under you, in whom there is no discernment” /b (Obadiah 1:7). b And i mazor /i /b means b nothing other than afflictions, /b based on the parallel with another verse, b as it is stated: “And Ephraim saw his sickness and Judah his wound [ i mezoro /i ]” /b (Hosea 5:13). This indicates that one who gives his bread to one without discernment will ultimately fall ill., b And Rabbi Elazar says: Any person in whom there is no knowledge is ultimately exiled, as it is stated: “Therefore my people are exiled, for lack of knowledge” /b (Isaiah 5:13)., b And Rabbi Elazar says: /b With regard to b any house in which there are no matters of Torah heard at night, the fire /b of Gehenna b consumes it, as it is stated: “All darkness is laid up for his treasures, a fire not fanned shall consume him; it shall go ill with a i sarid /i in his tent” /b (Job 20:26). b i Sarid /i /b is referring to b no /b one b but a Torah scholar, as it is stated: “And among the i seridim /i , those whom the Lord shall call” /b (Joel 3:5). A house that is dark at night and in which no Torah is heard will be consumed by a fire that does not require fanning with a bellows, the fire of Gehenna., b And Rabbi Elazar says: Anyone who does not benefit Torah scholars from his property never sees a sign of blessing, as it is stated: “None of his food shall remain [ i sarid /i ]; therefore his prosperity shall not endure” /b (Job 20:21). b i Sarid /i /b is referring to b no /b one b but Torah scholars, as it is stated: “And among the i seridim /i , those whom the Lord shall call.” /b No prosperity will come to one who does not share his food with a Torah scholar., b And Rabbi Elazar says: Anyone who does not leave bread on his table /b at the end of his meal indicating his gratitude to God for providing him more than enough b never sees a sign of blessing, as it is stated: “None of his food shall remain; therefore his prosperity shall not endure.” /b ,The Gemara asks: b But doesn’t Rabbi Elazar say: /b With regard to b anyone who leaves pieces /b of bread b on his table, it is as if he worships idols, as it is stated: “Who prepare a table for Fortune [ i Gad /i ] and offer blended wine for Destiny” /b (Isaiah 65:11). The people would leave pieces of bread on the table as an offering to the constellation i Gad /i , which they believed influences the fortune of the home. This practice was a form of idol worship. The Gemara answers: This apparent contradiction is b not difficult: This /b case, where leaving pieces of bread is a form of idol worship, applies b when there is a whole /b loaf together b with /b the pieces, as the addition of the pieces is clearly for idol worship; b that /b case, where failure to leave bread on the table is criticized, applies b when there is no whole /b loaf together b with /b the pieces., b And Rabbi Elazar says: /b With regard to b anyone who amends /b the truth b in his speech, it is as though he worships idols. /b As, b it is written here, /b in the verse where Jacob sought to resist taking his father’s blessing from Esau: b “And I shall seem to him a deceiver [ i metate’a /i ]” /b (Genesis 27:12), b and it is written there /b with regard to idol worship: b “They are vanity, the work of deception [ i tatuim /i ]” /b (Jeremiah 10:15)., b And Rabbi Elazar says: /b With regard to b anyone who looks at nakedness [ i erva /i ], his bow is emptied, /b i.e., he will be robbed of his potency, b as it is stated: “Your bow is stripped bare [ i erya /i ]” /b (Habakkuk 3:9)., b And Rabbi Elazar says: Forever be in the dark, /b i.e., anonymous, b and /b you will continue to b exist. Rabbi Zeira says: We learn /b a similar idea in a mishna b as well /b ( i Nega’im /i 2:3): In b a dark house, one does not open windows to /b illuminate b it /b in order b to see /b whether or not b its /b blemish is b leprosy, /b and the house retains the presumptive status of ritual purity. Those matters that are obscured are allowed to continue. The Gemara affirms: b Conclude from /b that mishna that this is so.,§ The Gemara returns to the topic of the source for resurrection in the Torah. b Rabbi Tavi says /b that b Rabbi Yoshiya says: What /b is the meaning of that b which is written: /b “There are three that are never satisfied… b the grave, and the barren womb, and earth that does not receive sufficient water” /b (Proverbs 30:15–16)? b And what does a grave have to do with a womb? Rather, /b they are juxtaposed b to say to you: Just as a womb takes in and gives forth, so too a grave takes in and /b also b gives forth, /b with the resurrection of the dead., b And are /b these b matters not /b inferred b i a fortiori /i : If /b with regard to b a womb, into which one introduces /b the embryo b in secret, one removes /b the baby b from it /b accompanied b by /b the b loud sounds /b of the woman crying out during childbirth, then with regard to b the grave, into which one introduces /b the corpse b with sounds /b of wailing and mourning the dead, b is it not right that one removes /b from it the resurrected dead accompanied b by /b the b loud sounds /b of the resurrected multitudes? b From here /b there is b a response to /b those who b say: There is no resurrection of the dead /b derived b from the Torah. /b , b The school of Eliyahu taught: The righteous whom the Holy One, Blessed be He, is destined to resurrect do not return to their dust, as it is stated: “And it shall come to pass, that he who remains in Zion and he who remains in Jerusalem shall be called holy, anyone who is written unto life in Jerusalem” /b (Isaiah 4:3). b Just as /b the b Holy One exists forever, so too will they exist forever. /b |
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| 9. Anon., Avot Derabbi Nathan B, 11 (6th cent. CE - 8th cent. CE) Tagged with subjects: •joab, relations with king david Found in books: Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 30 |
| 10. Anon., Soferim, 21.16 Tagged with subjects: •joab, relations with king david Found in books: Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 85 |
