| 1. Septuagint, 1 Esdras, 4 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •joy, rejoicing, Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 4 |
2. Hebrew Bible, Micah, 4.10 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •joy, rejoicing, Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 300 | 4.10. "Be in pain, and labour to bring forth, O daughter of Zion, Like a woman in travail; For now shalt thou go forth out of the city, And shalt dwell in the field, And shalt come even unto Babylon; There shalt thou be rescued; There shall the LORD redeem thee from the hand of thine enemies.", |
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3. Hebrew Bible, Leviticus, 23.39-23.43, 26.18 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •joy, rejoicing, Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 36, 52, 53, 54, 71, 154, 182, 191, 226, 270, 313| 23.39. "אַךְ בַּחֲמִשָּׁה עָשָׂר יוֹם לַחֹדֶשׁ הַשְּׁבִיעִי בְּאָסְפְּכֶם אֶת־תְּבוּאַת הָאָרֶץ תָּחֹגּוּ אֶת־חַג־יְהוָה שִׁבְעַת יָמִים בַּיּוֹם הָרִאשׁוֹן שַׁבָּתוֹן וּבַיּוֹם הַשְּׁמִינִי שַׁבָּתוֹן׃", 23.41. "וְחַגֹּתֶם אֹתוֹ חַג לַיהוָה שִׁבְעַת יָמִים בַּשָּׁנָה חֻקַּת עוֹלָם לְדֹרֹתֵיכֶם בַּחֹדֶשׁ הַשְּׁבִיעִי תָּחֹגּוּ אֹתוֹ׃", 23.42. "בַּסֻּכֹּת תֵּשְׁבוּ שִׁבְעַת יָמִים כָּל־הָאֶזְרָח בְּיִשְׂרָאֵל יֵשְׁבוּ בַּסֻּכֹּת׃", 23.43. "לְמַעַן יֵדְעוּ דֹרֹתֵיכֶם כִּי בַסֻּכּוֹת הוֹשַׁבְתִּי אֶת־בְּנֵי יִשְׂרָאֵל בְּהוֹצִיאִי אוֹתָם מֵאֶרֶץ מִצְרָיִם אֲנִי יְהוָה אֱלֹהֵיכֶם׃", 26.18. "וְאִם־עַד־אֵלֶּה לֹא תִשְׁמְעוּ לִי וְיָסַפְתִּי לְיַסְּרָה אֶתְכֶם שֶׁבַע עַל־חַטֹּאתֵיכֶם׃", | 23.39. "Howbeit on the fifteenth day of the seventh month, when ye have gathered in the fruits of the land, ye shall keep the feast of the LORD seven days; on the first day shall be a solemn rest, and on the eighth day shall be a solemn rest.", 23.40. "And ye shall take you on the first day the fruit of goodly trees, branches of palm-trees, and boughs of thick trees, and willows of the brook, and ye shall rejoice before the LORD your God seven days.", 23.41. "And ye shall keep it a feast unto the LORD seven days in the year; it is a statute for ever in your generations; ye shall keep it in the seventh month.", 23.42. "Ye shall dwell in booths seven days; all that are home-born in Israel shall dwell in booths;", 23.43. "that your generations may know that I made the children of Israel to dwell in booths, when I brought them out of the land of Egypt: I am the LORD your God.", 26.18. "And if ye will not yet for these things hearken unto Me, then I will chastise you seven times more for your sins.", |
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4. Hebrew Bible, Jonah, 4.5-4.9 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •joy, rejoicing, Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 263| 4.5. "וַיֵּצֵא יוֹנָה מִן־הָעִיר וַיֵּשֶׁב מִקֶּדֶם לָעִיר וַיַּעַשׂ לוֹ שָׁם סֻכָּה וַיֵּשֶׁב תַּחְתֶּיהָ בַּצֵּל עַד אֲשֶׁר יִרְאֶה מַה־יִּהְיֶה בָּעִיר׃", 4.6. "וַיְמַן יְהוָה־אֱלֹהִים קִיקָיוֹן וַיַּעַל מֵעַל לְיוֹנָה לִהְיוֹת צֵל עַל־רֹאשׁוֹ לְהַצִּיל לוֹ מֵרָעָתוֹ וַיִּשְׂמַח יוֹנָה עַל־הַקִּיקָיוֹן שִׂמְחָה גְדוֹלָה׃", 4.7. "וַיְמַן הָאֱלֹהִים תּוֹלַעַת בַּעֲלוֹת הַשַּׁחַר לַמָּחֳרָת וַתַּךְ אֶת־הַקִּיקָיוֹן וַיִּיבָשׁ׃", 4.8. "וַיְהִי כִּזְרֹחַ הַשֶּׁמֶשׁ וַיְמַן אֱלֹהִים רוּחַ קָדִים חֲרִישִׁית וַתַּךְ הַשֶּׁמֶשׁ עַל־רֹאשׁ יוֹנָה וַיִּתְעַלָּף וַיִּשְׁאַל אֶת־נַפְשׁוֹ לָמוּת וַיֹּאמֶר טוֹב מוֹתִי מֵחַיָּי׃", 4.9. "וַיֹּאמֶר אֱלֹהִים אֶל־יוֹנָה הַהֵיטֵב חָרָה־לְךָ עַל־הַקִּיקָיוֹן וַיֹּאמֶר הֵיטֵב חָרָה־לִי עַד־מָוֶת׃", | 4.5. "Then Jonah went out of the city, and sat on the east side of the city, and there made him a booth, and sat under it in the shadow, till he might see what would become of the city.", 4.6. "And the LORD God prepared a gourd, and made it to come up over Jonah, that it might be a shadow over his head, to deliver him from his evil. So Jonah was exceeding glad because of the gourd.", 4.7. "But God prepared a worm when the morning rose the next day, and it smote the gourd, that it withered.", 4.8. "And it came to pass, when the sun arose, that God prepared a vehement east wind; and the sun beat upon the head of Jonah, that he fainted, and requested for himself that he might die, and said: ‘It is better for me to die than to live.’", 4.9. "And God said to Jonah: ‘Art thou greatly angry for the gourd?’ And he said: ‘I am greatly angry, even unto death.’", |
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5. Hebrew Bible, Joel, 2.2 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •joy, rejoicing, Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 253| 2.2. "יוֹם חֹשֶׁךְ וַאֲפֵלָה יוֹם עָנָן וַעֲרָפֶל כְּשַׁחַר פָּרֻשׂ עַל־הֶהָרִים עַם רַב וְעָצוּם כָּמֹהוּ לֹא נִהְיָה מִן־הָעוֹלָם וְאַחֲרָיו לֹא יוֹסֵף עַד־שְׁנֵי דּוֹר וָדוֹר׃", 2.2. "וְאֶת־הַצְּפוֹנִי אַרְחִיק מֵעֲלֵיכֶם וְהִדַּחְתִּיו אֶל־אֶרֶץ צִיָּה וּשְׁמָמָה אֶת־פָּנָיו אֶל־הַיָּם הַקַּדְמֹנִי וְסֹפוֹ אֶל־הַיָּם הָאַחֲרוֹן וְעָלָה בָאְשׁוֹ וְתַעַל צַחֲנָתוֹ כִּי הִגְדִּיל לַעֲשׂוֹת׃", | 2.2. "A day of darkness and gloominess, A day of clouds and thick darkness, As blackness spread upon the mountains; A great people and a mighty, There hath not been ever the like, Neither shall be any more after them, Even to the years of many generations.", |
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6. Hebrew Bible, Job, 36.29 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •joy, rejoicing, Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 253| 36.29. "אַף אִם־יָבִין מִפְרְשֵׂי־עָב תְּשֻׁאוֹת סֻכָּתוֹ׃", | 36.29. "Yea, can any understand the spreadings of the clouds, The crashings of His pavilion?", |
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7. Hebrew Bible, Hosea, 14.7-14.8 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •joy, rejoicing, Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 263| 14.7. "יֵלְכוּ יֹנְקוֹתָיו וִיהִי כַזַּיִת הוֹדוֹ וְרֵיחַ לוֹ כַּלְּבָנוֹן׃", 14.8. "יָשֻׁבוּ יֹשְׁבֵי בְצִלּוֹ יְחַיּוּ דָגָן וְיִפְרְחוּ כַגָּפֶן זִכְרוֹ כְּיֵין לְבָנוֹן׃", | 14.7. "His branches shall spread, And his beauty shall be as the olive-tree, And his fragrance as Lebanon.", 14.8. "They that dwell under his shadow shall again Make corn to grow, And shall blossom as the vine; The scent thereof shall be as the wine of Lebanon.", |
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8. Hebrew Bible, Genesis, 4.8, 19.8, 40.20 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •joy, rejoicing, Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 141, 263, 291| 4.8. "וַיֹּאמֶר קַיִן אֶל־הֶבֶל אָחִיו וַיְהִי בִּהְיוֹתָם בַּשָּׂדֶה וַיָּקָם קַיִן אֶל־הֶבֶל אָחִיו וַיַּהַרְגֵהוּ׃", 19.8. "הִנֵּה־נָא לִי שְׁתֵּי בָנוֹת אֲשֶׁר לֹא־יָדְעוּ אִישׁ אוֹצִיאָה־נָּא אֶתְהֶן אֲלֵיכֶם וַעֲשׂוּ לָהֶן כַּטּוֹב בְּעֵינֵיכֶם רַק לָאֲנָשִׁים הָאֵל אַל־תַּעֲשׂוּ דָבָר כִּי־עַל־כֵּן בָּאוּ בְּצֵל קֹרָתִי׃", | 4.8. "And Cain spoke unto Abel his brother. And it came to pass, when they were in the field, that Cain rose up against Abel his brother, and slew him.", 19.8. "Behold now, I have two daughters that have not known man; let me, I pray you, bring them out unto you, and do ye to them as is good in your eyes; only unto these men do nothing; forasmuch as they are come under the shadow of my roof.’", 40.20. "And it came to pass the third day, which was Pharaoh’s birthday, that he made a feast unto all his servants; and he lifted up the head of the chief butler and the head of the chief baker among his servants.", |
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9. Hebrew Bible, Exodus, 12.37, 13.20, 14.19-14.21, 23.16 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •joy, rejoicing, Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 112, 253, 313| 12.37. "וַיִּסְעוּ בְנֵי־יִשְׂרָאֵל מֵרַעְמְסֵס סֻכֹּתָה כְּשֵׁשׁ־מֵאוֹת אֶלֶף רַגְלִי הַגְּבָרִים לְבַד מִטָּף׃", 14.19. "וַיִּסַּע מַלְאַךְ הָאֱלֹהִים הַהֹלֵךְ לִפְנֵי מַחֲנֵה יִשְׂרָאֵל וַיֵּלֶךְ מֵאַחֲרֵיהֶם וַיִּסַּע עַמּוּד הֶעָנָן מִפְּנֵיהֶם וַיַּעֲמֹד מֵאַחֲרֵיהֶם׃", 14.21. "וַיֵּט מֹשֶׁה אֶת־יָדוֹ עַל־הַיָּם וַיּוֹלֶךְ יְהוָה אֶת־הַיָּם בְּרוּחַ קָדִים עַזָּה כָּל־הַלַּיְלָה וַיָּשֶׂם אֶת־הַיָּם לֶחָרָבָה וַיִּבָּקְעוּ הַמָּיִם׃", 23.16. "וְחַג הַקָּצִיר בִּכּוּרֵי מַעֲשֶׂיךָ אֲשֶׁר תִּזְרַע בַּשָּׂדֶה וְחַג הָאָסִף בְּצֵאת הַשָּׁנָה בְּאָסְפְּךָ אֶת־מַעֲשֶׂיךָ מִן־הַשָּׂדֶה׃", | 12.37. "And the children of Israel journeyed from Rameses to Succoth, about six hundred thousand men on foot, beside children.", 13.20. "And they took their journey from Succoth, and encamped in Etham, in the edge of the wilderness.", 14.19. "And the angel of God, who went before the camp of Israel, removed and went behind them; and the pillar of cloud removed from before them, and stood behind them;", 14.20. "and it came between the camp of Egypt and the camp of Israel; and there was the cloud and the darkness here, yet gave it light by night there; and the one came not near the other all the night.", 14.21. "And Moses stretched out his hand over the sea; and the LORD caused the sea to go back by a strong east wind all the night, and made the sea dry land, and the waters were divided.", 23.16. "and the feast of harvest, the first-fruits of thy labours, which thou sowest in the field; and the feast of ingathering, at the end of the year, when thou gatherest in thy labours out of the field.", |
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10. Hebrew Bible, Esther, 3.8 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •joy, rejoicing, Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 284| 3.8. "וַיֹּאמֶר הָמָן לַמֶּלֶךְ אֲחַשְׁוֵרוֹשׁ יֶשְׁנוֹ עַם־אֶחָד מְפֻזָּר וּמְפֹרָד בֵּין הָעַמִּים בְּכֹל מְדִינוֹת מַלְכוּתֶךָ וְדָתֵיהֶם שֹׁנוֹת מִכָּל־עָם וְאֶת־דָּתֵי הַמֶּלֶךְ אֵינָם עֹשִׂים וְלַמֶּלֶךְ אֵין־שֹׁוֶה לְהַנִּיחָם׃", | 3.8. "And Haman said unto king Ahasuerus: ‘There is a certain people scattered abroad and dispersed among the peoples in all the provinces of thy kingdom; and their laws are diverse from those of every people; neither keep they the king’s laws; therefore it profiteth not the king to suffer them.", |
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11. Hebrew Bible, Deuteronomy, 8.15, 16.13-16.15, 27.7, 32.10 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •joy, rejoicing, Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 14, 52, 140, 143, 260, 313| 8.15. "הַמּוֹלִיכֲךָ בַּמִּדְבָּר הַגָּדֹל וְהַנּוֹרָא נָחָשׁ שָׂרָף וְעַקְרָב וְצִמָּאוֹן אֲשֶׁר אֵין־מָיִם הַמּוֹצִיא לְךָ מַיִם מִצּוּר הַחַלָּמִישׁ׃", 16.13. "חַג הַסֻּכֹּת תַּעֲשֶׂה לְךָ שִׁבְעַת יָמִים בְּאָסְפְּךָ מִגָּרְנְךָ וּמִיִּקְבֶךָ׃", 16.14. "וְשָׂמַחְתָּ בְּחַגֶּךָ אַתָּה וּבִנְךָ וּבִתֶּךָ וְעַבְדְּךָ וַאֲמָתֶךָ וְהַלֵּוִי וְהַגֵּר וְהַיָּתוֹם וְהָאַלְמָנָה אֲשֶׁר בִּשְׁעָרֶיךָ׃", 16.15. "שִׁבְעַת יָמִים תָּחֹג לַיהוָה אֱלֹהֶיךָ בַּמָּקוֹם אֲשֶׁר־יִבְחַר יְהוָה כִּי יְבָרֶכְךָ יְהוָה אֱלֹהֶיךָ בְּכֹל תְּבוּאָתְךָ וּבְכֹל מַעֲשֵׂה יָדֶיךָ וְהָיִיתָ אַךְ שָׂמֵחַ׃", 27.7. "וְזָבַחְתָּ שְׁלָמִים וְאָכַלְתָּ שָּׁם וְשָׂמַחְתָּ לִפְנֵי יְהוָה אֱלֹהֶיךָ׃", | 8.15. "who led thee through the great and dreadful wilderness, wherein were serpents, fiery serpents, and scorpions, and thirsty ground where was no water; who brought thee forth water out of the rock of flint;", 16.13. "Thou shalt keep the feast of tabernacles seven days, after that thou hast gathered in from thy threshing-floor and from thy winepress.", 16.14. "And thou shalt rejoice in thy feast, thou, and thy son, and thy daughter, and thy man-servant, and thy maid-servant, and the Levite, and the stranger, and the fatherless, and the widow, that are within thy gates.", 16.15. "Seven days shalt thou keep a feast unto the LORD thy God in the place which the LORD shall choose; because the LORD thy God shall bless thee in all thine increase, and in all the work of thy hands, and thou shalt be altogether joyful.", 27.7. "And thou shalt sacrifice peace-offerings, and shalt eat there; and thou shalt rejoice before the LORD thy God.", 32.10. "He found him in a desert land, and in the waste, a howling wilderness; He compassed him about, He cared for him, He kept him as the apple of His eye.", |
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12. Hebrew Bible, Song of Songs, 2.3, 2.6 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •joy, rejoicing, Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 253, 263| 2.3. "כְּתַפּוּחַ בַּעֲצֵי הַיַּעַר כֵּן דּוֹדִי בֵּין הַבָּנִים בְּצִלּוֹ חִמַּדְתִּי וְיָשַׁבְתִּי וּפִרְיוֹ מָתוֹק לְחִכִּי׃", 2.6. "שְׂמֹאלוֹ תַּחַת לְרֹאשִׁי וִימִינוֹ תְּחַבְּקֵנִי׃", | 2.3. As an apple-tree among the trees of the wood, So is my beloved among the sons. Under its shadow I delighted to sit, And its fruit was sweet to my taste. 2.6. Let his left hand be under my head, And his right hand embrace me. |
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13. Hebrew Bible, Psalms, 16.11, 17.8, 18.12, 24.1, 36.8, 57.2, 57.9, 63.8, 76.3, 92.3, 96.12-96.13, 109.4, 114.4, 118.1, 118.27, 128.5-128.6, 134.1-134.2 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 54, 135, 149, 253, 263, 284, 288, 291, 292, 298, 300, 316| 16.11. "תּוֹדִיעֵנִי אֹרַח חַיִּים שֹׂבַע שְׂמָחוֹת אֶת־פָּנֶיךָ נְעִמוֹת בִּימִינְךָ נֶצַח׃", 17.8. "שָׁמְרֵנִי כְּאִישׁוֹן בַּת־עָיִן בְּצֵל כְּנָפֶיךָ תַּסְתִּירֵנִי׃", 18.12. "יָשֶׁת חֹשֶׁךְ סִתְרוֹ סְבִיבוֹתָיו סֻכָּתוֹ חֶשְׁכַת־מַיִם עָבֵי שְׁחָקִים׃", 24.1. "לְדָוִד מִזְמוֹר לַיהוָה הָאָרֶץ וּמְלוֹאָהּ תֵּבֵל וְיֹשְׁבֵי בָהּ׃", 24.1. "מִי הוּא זֶה מֶלֶךְ הַכָּבוֹד יְהוָה צְבָאוֹת הוּא מֶלֶךְ הַכָּבוֹד סֶלָה׃", 36.8. "מַה־יָּקָר חַסְדְּךָ אֱלֹהִים וּבְנֵי אָדָם בְּצֵל כְּנָפֶיךָ יֶחֱסָיוּן׃", 57.2. "חָנֵּנִי אֱלֹהִים חָנֵּנִי כִּי בְךָ חָסָיָה נַפְשִׁי וּבְצֵל־כְּנָפֶיךָ אֶחְסֶה עַד יַעֲבֹר הַוּוֹת׃", 57.9. "עוּרָה כְבוֹדִי עוּרָה הַנֵּבֶל וְכִנּוֹר אָעִירָה שָּׁחַר׃", 63.8. "כִּי־הָיִיתָ עֶזְרָתָה לִּי וּבְצֵל כְּנָפֶיךָ אֲרַנֵּן׃", 76.3. "וַיְהִי בְשָׁלֵם סֻכּוֹ וּמְעוֹנָתוֹ בְצִיּוֹן׃", 92.3. "לְהַגִּיד בַּבֹּקֶר חַסְדֶּךָ וֶאֱמוּנָתְךָ בַּלֵּילוֹת׃", 96.12. "יַעֲלֹז שָׂדַי וְכָל־אֲשֶׁר־בּוֹ אָז יְרַנְּנוּ כָּל־עֲצֵי־יָעַר׃", 96.13. "לִפְנֵי יְהוָה כִּי בָא כִּי בָא לִשְׁפֹּט הָאָרֶץ יִשְׁפֹּט־תֵּבֵל בְּצֶדֶק וְעַמִּים בֶּאֱמוּנָתוֹ׃", 109.4. "תַּחַת־אַהֲבָתִי יִשְׂטְנוּנִי וַאֲנִי תְפִלָּה׃", 114.4. "הֶהָרִים רָקְדוּ כְאֵילִים גְּבָעוֹת כִּבְנֵי־צֹאן׃", 118.1. "הוֹדוּ לַיהוָה כִּי־טוֹב כִּי לְעוֹלָם חַסְדּוֹ׃", 118.1. "כָּל־גּוֹיִם סְבָבוּנִי בְּשֵׁם יְהוָה כִּי אֲמִילַם׃", 118.27. "אֵל יְהוָה וַיָּאֶר לָנוּ אִסְרוּ־חַג בַּעֲבֹתִים עַד־קַרְנוֹת הַמִּזְבֵּחַ׃", 128.5. "יְבָרֶכְךָ יְהוָה מִצִּיּוֹן וּרְאֵה בְּטוּב יְרוּשָׁלִָם כֹּל יְמֵי חַיֶּיךָ׃", 128.6. "וּרְאֵה־בָנִים לְבָנֶיךָ שָׁלוֹם עַל־יִשְׂרָאֵל׃", 134.1. "שִׁיר הַמַּעֲלוֹת הִנֵּה בָּרֲכוּ אֶת־יְהוָה כָּל־עַבְדֵי יְהוָה הָעֹמְדִים בְּבֵית־יְהוָה בַּלֵּילוֹת׃", 134.2. "שְׂאוּ־יְדֵכֶם קֹדֶשׁ וּבָרֲכוּ אֶת־יְהוָה׃", | 16.11. "Thou makest me to know the path of life; In Thy presence is fulness of joy, In Thy right hand bliss for evermore.", 17.8. "Keep me as the apple of the eye, Hide me in the shadow of Thy wings,", 18.12. "He made darkness His hiding-place, His pavilion round about Him; darkness of waters, thick clouds of the skies.", 24.1. "A Psalm of David. The earth is the LORD’S, and the fulness thereof; the world, and they that dwell therein.", 36.8. "How precious is Thy lovingkindness, O God! And the children of men take refuge in the shadow of Thy wings.", 57.2. "Be gracious unto me, O God, be gracious unto me, for in Thee hath my soul taken refuge; yea, in the shadow of Thy wings will I take refuge, until calamities be overpast.", 57.9. "Awake, my glory; awake, psaltery and harp; I will awake the dawn.", 63.8. "For Thou hast been my help, And in the shadow of Thy wings do I rejoice.", 76.3. "In Salem also is set His tabernacle, And His dwelling-place in Zion.", 92.3. "To declare Thy lovingkindness in the morning, And Thy faithfulness in the night seasons,", 96.12. "Let the field exult; and all that is therein; Then shall all the trees of the wood sing for joy;", 96.13. "Before the LORD, for He is come; For He is come to judge the earth; He will judge the world with righteousness, And the peoples in His faithfulness.", 109.4. "In return for my love they are my adversaries; But I am all prayer.", 114.4. "The mountains skipped like rams, The hills like young sheep.", 118.1. "'O give thanks unto the LORD, for He is good, For His mercy endureth for ever.", 118.27. "The LORD is God, and hath given us light; Order the festival procession with boughs, even unto the horns of the altar.", 128.5. "The LORD bless thee out of Zion; And see thou the good of Jerusalem all the days of thy life;", 128.6. "And see thy children's children. Peace be upon Israel!", 134.1. "A Song of Ascents. Behold, bless ye the LORD, all ye servants of the LORD, That stand in the house of the LORD in the night seasons.", 134.2. "Lift up your hands to the sanctuary, And bless ye the LORD.", |
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14. Hebrew Bible, Zephaniah, 1.15 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •joy, rejoicing, Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 253| 1.15. "יוֹם עֶבְרָה הַיּוֹם הַהוּא יוֹם צָרָה וּמְצוּקָה יוֹם שֹׁאָה וּמְשׁוֹאָה יוֹם חֹשֶׁךְ וַאֲפֵלָה יוֹם עָנָן וַעֲרָפֶל׃", | 1.15. "That day is a day of wrath, A day of trouble and distress, A day of wasteness and desolation, A day of darkness and gloominess, A day of clouds and thick darkness,", |
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15. Hebrew Bible, Numbers, 29.12-29.40, 33.5 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •joy, rejoicing, Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 51, 253, 298| 29.12. "וּבַחֲמִשָּׁה עָשָׂר יוֹם לַחֹדֶשׁ הַשְּׁבִיעִי מִקְרָא־קֹדֶשׁ יִהְיֶה לָכֶם כָּל־מְלֶאכֶת עֲבֹדָה לֹא תַעֲשׂוּ וְחַגֹּתֶם חַג לַיהוָה שִׁבְעַת יָמִים׃", 29.13. "וְהִקְרַבְתֶּם עֹלָה אִשֵּׁה רֵיחַ נִיחֹחַ לַיהוָה פָּרִים בְּנֵי־בָקָר שְׁלֹשָׁה עָשָׂר אֵילִם שְׁנָיִם כְּבָשִׂים בְּנֵי־שָׁנָה אַרְבָּעָה עָשָׂר תְּמִימִם יִהְיוּ׃", 29.14. "וּמִנְחָתָם סֹלֶת בְּלוּלָה בַשָּׁמֶן שְׁלֹשָׁה עֶשְׂרֹנִים לַפָּר הָאֶחָד לִשְׁלֹשָׁה עָשָׂר פָּרִים שְׁנֵי עֶשְׂרֹנִים לָאַיִל הָאֶחָד לִשְׁנֵי הָאֵילִם׃", 29.15. "וְעִשָּׂרוֹן עִשָּׂרוֹן לַכֶּבֶשׂ הָאֶחָד לְאַרְבָּעָה עָשָׂר כְּבָשִׂים׃", 29.16. "וּשְׂעִיר־עִזִּים אֶחָד חַטָּאת מִלְּבַד עֹלַת הַתָּמִיד מִנְחָתָהּ וְנִסְכָּהּ׃", 29.17. "וּבַיּוֹם הַשֵּׁנִי פָּרִים בְּנֵי־בָקָר שְׁנֵים עָשָׂר אֵילִם שְׁנָיִם כְּבָשִׂים בְּנֵי־שָׁנָה אַרְבָּעָה עָשָׂר תְּמִימִם׃", 29.18. "וּמִנְחָתָם וְנִסְכֵּיהֶם לַפָּרִים לָאֵילִם וְלַכְּבָשִׂים בְּמִסְפָּרָם כַּמִּשְׁפָּט׃", 29.19. "וּשְׂעִיר־עִזִּים אֶחָד חַטָּאת מִלְּבַד עֹלַת הַתָּמִיד וּמִנְחָתָהּ וְנִסְכֵּיהֶם׃", 29.21. "וּמִנְחָתָם וְנִסְכֵּיהֶם לַפָּרִים לָאֵילִם וְלַכְּבָשִׂים בְּמִסְפָּרָם כַּמִּשְׁפָּט׃", 29.22. "וּשְׂעִיר חַטָּאת אֶחָד מִלְּבַד עֹלַת הַתָּמִיד וּמִנְחָתָהּ וְנִסְכָּהּ׃", 29.23. "וּבַיּוֹם הָרְבִיעִי פָּרִים עֲשָׂרָה אֵילִם שְׁנָיִם כְּבָשִׂים בְּנֵי־שָׁנָה אַרְבָּעָה עָשָׂר תְּמִימִם׃", 29.24. "מִנְחָתָם וְנִסְכֵּיהֶם לַפָּרִים לָאֵילִם וְלַכְּבָשִׂים בְּמִסְפָּרָם כַּמִּשְׁפָּט׃", 29.25. "וּשְׂעִיר־עִזִּים אֶחָד חַטָּאת מִלְּבַד עֹלַת הַתָּמִיד מִנְחָתָהּ וְנִסְכָּהּ׃", 29.26. "וּבַיּוֹם הַחֲמִישִׁי פָּרִים תִּשְׁעָה אֵילִם שְׁנָיִם כְּבָשִׂים בְּנֵי־שָׁנָה אַרְבָּעָה עָשָׂר תְּמִימִם׃", 29.27. "וּמִנְחָתָם וְנִסְכֵּיהֶם לַפָּרִים לָאֵילִם וְלַכְּבָשִׂים בְּמִסְפָּרָם כַּמִּשְׁפָּט׃", 29.28. "וּשְׂעִיר חַטָּאת אֶחָד מִלְּבַד עֹלַת הַתָּמִיד וּמִנְחָתָהּ וְנִסְכָּהּ׃", 29.29. "וּבַיּוֹם הַשִּׁשִּׁי פָּרִים שְׁמֹנָה אֵילִם שְׁנָיִם כְּבָשִׂים בְּנֵי־שָׁנָה אַרְבָּעָה עָשָׂר תְּמִימִם׃", 29.31. "וּשְׂעִיר חַטָּאת אֶחָד מִלְּבַד עֹלַת הַתָּמִיד מִנְחָתָהּ וּנְסָכֶיהָ׃", 29.32. "וּבַיּוֹם הַשְּׁבִיעִי פָּרִים שִׁבְעָה אֵילִם שְׁנָיִם כְּבָשִׂים בְּנֵי־שָׁנָה אַרְבָּעָה עָשָׂר תְּמִימִם׃", 29.33. "וּמִנְחָתָם וְנִסְכֵּהֶם לַפָּרִים לָאֵילִם וְלַכְּבָשִׂים בְּמִסְפָּרָם כְּמִשְׁפָּטָם׃", 29.34. "וּשְׂעִיר חַטָּאת אֶחָד מִלְּבַד עֹלַת הַתָּמִיד מִנְחָתָהּ וְנִסְכָּהּ׃", 29.35. "בַּיּוֹם הַשְּׁמִינִי עֲצֶרֶת תִּהְיֶה לָכֶם כָּל־מְלֶאכֶת עֲבֹדָה לֹא תַעֲשׂוּ׃", 29.36. "וְהִקְרַבְתֶּם עֹלָה אִשֵּׁה רֵיחַ נִיחֹחַ לַיהוָה פַּר אֶחָד אַיִל אֶחָד כְּבָשִׂים בְּנֵי־שָׁנָה שִׁבְעָה תְּמִימִם׃", 29.37. "מִנְחָתָם וְנִסְכֵּיהֶם לַפָּר לָאַיִל וְלַכְּבָשִׂים בְּמִסְפָּרָם כַּמִּשְׁפָּט׃", 29.38. "וּשְׂעִיר חַטָּאת אֶחָד מִלְּבַד עֹלַת הַתָּמִיד וּמִנְחָתָהּ וְנִסְכָּהּ׃", 29.39. "אֵלֶּה תַּעֲשׂוּ לַיהוָה בְּמוֹעֲדֵיכֶם לְבַד מִנִּדְרֵיכֶם וְנִדְבֹתֵיכֶם לְעֹלֹתֵיכֶם וּלְמִנְחֹתֵיכֶם וּלְנִסְכֵּיכֶם וּלְשַׁלְמֵיכֶם׃", 33.5. "וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה בְּעַרְבֹת מוֹאָב עַל־יַרְדֵּן יְרֵחוֹ לֵאמֹר׃", 33.5. "וַיִּסְעוּ בְנֵי־יִשְׂרָאֵל מֵרַעְמְסֵס וַיַּחֲנוּ בְּסֻכֹּת׃", | 29.12. "And on the fifteenth day of the seventh month ye shall have a holy convocation: ye shall do no manner of servile work, and ye shall keep a feast unto the LORD seven days;", 29.13. "and ye shall present a burnt-offering, an offering made by fire, of a sweet savour unto the LORD: thirteen young bullocks, two rams, fourteen he-lambs of the first year; they shall be without blemish;", 29.14. "and their meal-offering, fine flour mingled with oil, three tenth parts for every bullock of the thirteen bullocks, two tenth parts for each ram of the two rams,", 29.15. "and a several tenth part for every lamb of the fourteen lambs;", 29.16. "and one he-goat for a sin-offering beside the continual burnt-offering, the meal-offering thereof, and the drink-offering thereof.", 29.17. "And on the second day ye shall present twelve young bullocks, two rams, fourteen he-lambs of the first year without blemish;", 29.18. "and their meal-offering and their drink-offerings for the bullocks, for the rams, and for the lambs, according to their number, after the ordice;", 29.19. "and one he-goat for a sin-offering; beside the continual burnt-offering, and the meal-offering thereof, and their drink-offerings.", 29.20. "And on the third day eleven bullocks, two rams, fourteen he-lambs of the first year without blemish;", 29.21. "and their meal-offering and their drink-offerings for the bullocks, for the rams, and for the lambs, according to their number, after the ordice;", 29.22. "and one he-goat for a sin-offering; beside the continual burnt-offering, and the meal-offering thereof, and the drink-offering thereof.", 29.23. "And on the fourth day ten bullocks, two rams, fourteen he-lambs of the first year without blemish;", 29.24. "their meal-offering and their drink-offerings for the bullocks, for the rams, and for the lambs, according to their number, after the ordice;", 29.25. "and one he-goat for a sin-offering; beside the continual burnt-offering, the meal-offering thereof, and the drink-offering thereof.", 29.26. "And on the fifth day nine bullocks, two rams, fourteen he-lambs of the first year without blemish;", 29.27. "and their meal-offering and their drink-offerings for the bullocks, for the rams, and for the lambs, according to their number, after the ordice;", 29.28. "and one he-goat for a sin-offering; beside the continual burnt-offering, and the meal-offering thereof, and the drink-offering thereof.", 29.29. "And on the sixth day eight bullocks, two rams, fourteen he-lambs of the first year without blemish;", 29.30. "and their meal-offering and their drink-offerings for the bullocks, for the rams, and for the lambs, according to their number, after the ordice;", 29.31. "and one he-goat for a sin-offering; beside the continual burnt-offering, the meal-offering thereof, and the drink-offerings thereof.", 29.32. "And on the seventh day seven bullocks, two rams, fourteen he-lambs of the first year without blemish;", 29.33. "and their meal-offering and their drink-offerings for the bullocks, for the rams, and for the lambs, according to their number, after the ordice;", 29.34. "and one he-goat for a sin-offering; beside the continual burnt-offering, the meal-offering thereof, and the drink-offering thereof.", 29.35. "On the eighth day ye shall have a solemn assembly: ye shall do no manner of servile work;", 29.36. "but ye shall present a burnt-offering, an offering made by fire, of a sweet savour unto the LORD: one bullock, one ram, seven he-lambs of the first year without blemish;", 29.37. "their meal-offering and their drink-offerings for the bullock, for the ram, and for the lambs, shall be according to their number, after the ordice;", 29.38. "and one he-goat for a sin-offering; beside the continual burnt-offering, and the meal-offering thereof, and the drink-offering thereof.", 29.39. "These ye shall offer unto the LORD in your appointed seasons, beside your vows, and your freewill-offerings, whether they be your burnt-offerings, or your meal-offerings, or your drink-offerings, or your peace-offerings.", 33.5. "And the children of Israel journeyed from Rameses, and pitched in Succoth.", |
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16. Hebrew Bible, Lamentations, 3.44 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •joy, rejoicing, Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 253| 3.44. "סַכּוֹתָה בֶעָנָן לָךְ מֵעֲבוֹר תְּפִלָּה׃", | 3.44. "Thou hast covered Thyself with a cloud, So that no prayer can pass through.", |
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17. Hebrew Bible, Judges, 9.27, 21.19-21.21 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •joy, rejoicing, Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 14| 9.27. "וַיֵּצְאוּ הַשָּׂדֶה וַיִּבְצְרוּ אֶת־כַּרְמֵיהֶם וַיִּדְרְכוּ וַיַּעֲשׂוּ הִלּוּלִים וַיָּבֹאוּ בֵּית אֱלֹהֵיהֶם וַיֹּאכְלוּ וַיִּשְׁתּוּ וַיְקַלְלוּ אֶת־אֲבִימֶלֶךְ׃", 21.19. "וַיֹּאמְרוּ הִנֵּה חַג־יְהוָה בְּשִׁלוֹ מִיָּמִים יָמִימָה אֲשֶׁר מִצְּפוֹנָה לְבֵית־אֵל מִזְרְחָה הַשֶּׁמֶשׁ לִמְסִלָּה הָעֹלָה מִבֵּית־אֵל שְׁכֶמָה וּמִנֶּגֶב לִלְבוֹנָה׃", 21.21. "וּרְאִיתֶם וְהִנֵּה אִם־יֵצְאוּ בְנוֹת־שִׁילוֹ לָחוּל בַּמְּחֹלוֹת וִיצָאתֶם מִן־הַכְּרָמִים וַחֲטַפְתֶּם לָכֶם אִישׁ אִשְׁתּוֹ מִבְּנוֹת שִׁילוֹ וַהֲלַכְתֶּם אֶרֶץ בִּנְיָמִן׃", | 9.27. "And they went out into the fields, and gathered their vineyards, and trod the grapes, and made merry, and went into the house of their god, and ate and drank, and cursed Avimelekh.", 21.19. "Then they said, Behold, there is a yearly feast of the Lord in Shilo which is on the north side of Bet-el, on the east side of the highway that goes up from Bet-el to Shekhem, and on the south of Levona.", 21.20. "Therefore they commanded the children of Binyamin, saying, Go and lie in wait in the vineyards;", 21.21. "and see, and, behold, if the daughters of Shilo come out to dance in the dances, then come out of the vineyards, and catch you every man his wife of the daughters of Shilo, and go to the land of Binyamin.", |
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18. Hebrew Bible, Jeremiah, 48.45 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •joy, rejoicing, Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 263| 48.45. "בְּצֵל חֶשְׁבּוֹן עָמְדוּ מִכֹּחַ נָסִים כִּי־אֵשׁ יָצָא מֵחֶשְׁבּוֹן וְלֶהָבָה מִבֵּין סִיחוֹן וַתֹּאכַל פְּאַת מוֹאָב וְקָדְקֹד בְּנֵי שָׁאוֹן׃", | 48.45. "In the shadow of Heshbon the fugitives Stand without strength; For a fire is gone forth out of Heshbon, And a flame from the midst of Sihon, And it devoureth the corner of Moab, And the crown of the head of the tumultuous ones. .", |
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19. Hebrew Bible, Isaiah, 4.5-4.6, 5.12, 12.3, 16.3-16.4, 25.5, 28.1-28.5, 30.29, 35.10, 45.8, 55.12 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 53, 141, 148, 149, 253, 260, 263, 288| 4.5. "וּבָרָא יְהוָה עַל כָּל־מְכוֹן הַר־צִיּוֹן וְעַל־מִקְרָאֶהָ עָנָן יוֹמָם וְעָשָׁן וְנֹגַהּ אֵשׁ לֶהָבָה לָיְלָה כִּי עַל־כָּל־כָּבוֹד חֻפָּה׃", 4.6. "וְסֻכָּה תִּהְיֶה לְצֵל־יוֹמָם מֵחֹרֶב וּלְמַחְסֶה וּלְמִסְתּוֹר מִזֶּרֶם וּמִמָּטָר׃", 5.12. "וְהָיָה כִנּוֹר וָנֶבֶל תֹּף וְחָלִיל וָיַיִן מִשְׁתֵּיהֶם וְאֵת פֹּעַל יְהוָה לֹא יַבִּיטוּ וּמַעֲשֵׂה יָדָיו לֹא רָאוּ׃", 12.3. "וּשְׁאַבְתֶּם־מַיִם בְּשָׂשׂוֹן מִמַּעַיְנֵי הַיְשׁוּעָה׃", 16.3. "הביאו [הָבִיאִי] עֵצָה עֲשׂוּ פְלִילָה שִׁיתִי כַלַּיִל צִלֵּךְ בְּתוֹךְ צָהֳרָיִם סַתְּרִי נִדָּחִים נֹדֵד אַל־תְּגַלִּי׃", 16.4. "יָגוּרוּ בָךְ נִדָּחַי מוֹאָב הֱוִי־סֵתֶר לָמוֹ מִפְּנֵי שׁוֹדֵד כִּי־אָפֵס הַמֵּץ כָּלָה שֹׁד תַּמּוּ רֹמֵס מִן־הָאָרֶץ׃", 25.5. "כְּחֹרֶב בְּצָיוֹן שְׁאוֹן זָרִים תַּכְנִיעַ חֹרֶב בְּצֵל עָב זְמִיר עָרִיצִים יַעֲנֶה׃", 28.1. "הוֹי עֲטֶרֶת גֵּאוּת שִׁכֹּרֵי אֶפְרַיִם וְצִיץ נֹבֵל צְבִי תִפְאַרְתּוֹ אֲשֶׁר עַל־רֹאשׁ גֵּיא־שְׁמָנִים הֲלוּמֵי יָיִן׃", 28.1. "כִּי צַו לָצָו צַו לָצָו קַו לָקָו קַו לָקָו זְעֵיר שָׁם זְעֵיר שָׁם׃", 28.2. "הִנֵּה חָזָק וְאַמִּץ לַאדֹנָי כְּזֶרֶם בָּרָד שַׂעַר קָטֶב כְּזֶרֶם מַיִם כַּבִּירִים שֹׁטְפִים הִנִּיחַ לָאָרֶץ בְּיָד׃", 28.2. "כִּי־קָצַר הַמַּצָּע מֵהִשְׂתָּרֵעַ וְהַמַּסֵּכָה צָרָה כְּהִתְכַּנֵּס׃", 28.3. "בְּרַגְלַיִם תֵּרָמַסְנָה עֲטֶרֶת גֵּאוּת שִׁכּוֹרֵי אֶפְרָיִם׃", 28.4. "וְהָיְתָה צִיצַת נֹבֵל צְבִי תִפְאַרְתּוֹ אֲשֶׁר עַל־רֹאשׁ גֵּיא שְׁמָנִים כְּבִכּוּרָהּ בְּטֶרֶם קַיִץ אֲשֶׁר יִרְאֶה הָרֹאֶה אוֹתָהּ בְּעוֹדָהּ בְּכַפּוֹ יִבְלָעֶנָּה׃", 28.5. "בַּיּוֹם הַהוּא יִהְיֶה יְהוָה צְבָאוֹת לַעֲטֶרֶת צְבִי וְלִצְפִירַת תִּפְאָרָה לִשְׁאָר עַמּוֹ׃", 30.29. "הַשִּׁיר יִהְיֶה לָכֶם כְּלֵיל הִתְקַדֶּשׁ־חָג וְשִׂמְחַת לֵבָב כַּהוֹלֵךְ בֶּחָלִיל לָבוֹא בְהַר־יְהוָה אֶל־צוּר יִשְׂרָאֵל׃", 45.8. "הַרְעִיפוּ שָׁמַיִם מִמַּעַל וּשְׁחָקִים יִזְּלוּ־צֶדֶק תִּפְתַּח־אֶרֶץ וְיִפְרוּ־יֶשַׁע וּצְדָקָה תַצְמִיחַ יַחַד אֲנִי יְהוָה בְּרָאתִיו׃", 55.12. "כִּי־בְשִׂמְחָה תֵצֵאוּ וּבְשָׁלוֹם תּוּבָלוּן הֶהָרִים וְהַגְּבָעוֹת יִפְצְחוּ לִפְנֵיכֶם רִנָּה וְכָל־עֲצֵי הַשָּׂדֶה יִמְחֲאוּ־כָף׃", | 4.5. "And the LORD will create over the whole habitation of mount Zion, and over her assemblies, a cloud and smoke by day, and the shining of a flaming fire by night; for over all the glory shall be a canopy.", 4.6. "And there shall be a pavilion for a shadow in the day-time from the heat, and for a refuge and for a covert from storm and from rain.", 5.12. "And the harp and the psaltery, the tabret and the pipe, And wine, are in their feasts; But they regard not the work of the LORD, Neither have they considered the operation of His hands.", 12.3. "Therefore with joy shall ye draw water Out of the wells of salvation.", 16.3. "’Give counsel, execute justice; Make thy shadow as the night in the midst of the noonday; Hide the outcasts; betray not the fugitive.", 16.4. "Let mine outcasts dwell with thee; As for Moab, be thou a covert to him from the face of the spoiler.’ For the extortion is at an end, spoiling ceaseth, They that trampled down are consumed out of the land;", 25.5. "As the heat in a dry place, Thou didst subdue the noise of strangers; As the heat by the shadow of a cloud, the song of the terrible ones was brought low.", 28.1. "Woe to the crown of pride of the drunkards of Ephraim, And to the fading flower of his glorious beauty, Which is on the head of the fat valley of them that are smitten down with wine!", 28.2. "Behold, the Lord hath a mighty and strong one, As a storm of hail, a tempest of destruction, As a storm of mighty waters overflowing, That casteth down to the earth with violence.", 28.3. "The crown of pride of the drunkards of Ephraim Shall be trodden under foot;", 28.4. "And the fading flower of his glorious beauty, Which is on the head of the fat valley, Shall be as the first-ripe fig before the summer, Which when one looketh upon it, While it is yet in his hand he eateth it up.", 28.5. "In that day shall the LORD of hosts be For a crown of glory, and for a diadem of beauty, Unto the residue of His people;", 30.29. "Ye shall have a song As in the night when a feast is hallowed; And gladness of heart, as when one goeth with the pipe To come into the mountain of the LORD, to the Rock of Israel.", 35.10. "And the ransomed of the LORD shall return, And come with singing unto Zion, And everlasting joy shall be upon their heads; They shall obtain gladness and joy, And sorrow and sighing shall flee away.", 45.8. "Drop down, ye heavens, from above, and let the skies pour down righteousness; let the earth open, that they may bring forth salvation, and let her cause righteousness to spring up together; I the LORD have created it.", 55.12. "For ye shall go out with joy, And be led forth with peace; The mountains and the hills shall break forth before you into singing, And all the trees of the field shall clap their hands.", |
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20. Hebrew Bible, 1 Samuel, 1.3, 1.14, 10.5 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •joy, rejoicing, Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 14, 149| 1.3. "וְעָלָה הָאִישׁ הַהוּא מֵעִירוֹ מִיָּמִים יָמִימָה לְהִשְׁתַּחֲוֺת וְלִזְבֹּחַ לַיהוָה צְבָאוֹת בְּשִׁלֹה וְשָׁם שְׁנֵי בְנֵי־עֵלִי חָפְנִי וּפִנְחָס כֹּהֲנִים לַיהוָה׃", 1.14. "וַיֹּאמֶר אֵלֶיהָ עֵלִי עַד־מָתַי תִּשְׁתַּכָּרִין הָסִירִי אֶת־יֵינֵךְ מֵעָלָיִךְ׃", 10.5. "אַחַר כֵּן תָּבוֹא גִּבְעַת הָאֱלֹהִים אֲשֶׁר־שָׁם נְצִבֵי פְלִשְׁתִּים וִיהִי כְבֹאֲךָ שָׁם הָעִיר וּפָגַעְתָּ חֶבֶל נְבִיאִים יֹרְדִים מֵהַבָּמָה וְלִפְנֵיהֶם נֵבֶל וְתֹף וְחָלִיל וְכִנּוֹר וְהֵמָּה מִתְנַבְּאִים׃", | 1.3. "And this man went up out of his city year by year to worship and to sacrifice to the Lord of hosts in Shilo. And the two sons of ῾Eli, Ĥofni and Pineĥas, the priests of the Lord, were there.", 1.14. "And ῾Eli said to her, How long wilt thou be drunken? put away thy wine from thee.", 10.5. "After that thou shalt come to the hill of God, where the garrisons of the Pelishtim are, and it shall come to pass, when thou art come there to the city, that thou shalt meet a band of prophets coming down from the high place with a lute, and a timbrel, and a pipe, and a lyre, before them; and they shall prophesy:", |
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21. Hebrew Bible, 1 Kings, 1.40, 5.10-5.13 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •joy, rejoicing, Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 35, 53, 149| 5.11. "וַיֶּחְכַּם מִכָּל־הָאָדָם מֵאֵיתָן הָאֶזְרָחִי וְהֵימָן וְכַלְכֹּל וְדַרְדַּע בְּנֵי מָחוֹל וַיְהִי־שְׁמוֹ בְכָל־הַגּוֹיִם סָבִיב׃", 5.12. "וַיְדַבֵּר שְׁלֹשֶׁת אֲלָפִים מָשָׁל וַיְהִי שִׁירוֹ חֲמִשָּׁה וָאָלֶף׃", 5.13. "וַיְדַבֵּר עַל־הָעֵצִים מִן־הָאֶרֶז אֲשֶׁר בַּלְּבָנוֹן וְעַד הָאֵזוֹב אֲשֶׁר יֹצֵא בַּקִּיר וַיְדַבֵּר עַל־הַבְּהֵמָה וְעַל־הָעוֹף וְעַל־הָרֶמֶשׂ וְעַל־הַדָּגִים׃", | 1.40. "And all the people came up after him, and the people piped with pipes, and rejoiced with great joy, so that the earth rent with the sound of them.", 5.10. "And Solomon’s wisdom excelled the wisdom of all the children of the east, and all the wisdom of Egypt.", 5.11. "For he was wiser than all men: than Ethan the Ezrahite, and Heman, and Calcol, and Darda, the sons of Mahol; and his fame was in all the nations round about.", 5.12. "And he spoke three thousand proverbs; and his songs were a thousand and five.", 5.13. "And he spoke of trees, from the cedar that is in Lebanon even unto the hyssop that springeth out of the wall; he spoke also of beasts, and of fowl, and of creeping things, and of fishes.", |
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22. Hebrew Bible, Amos, 9.6 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •joy, rejoicing, Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 68| 9.6. "הַבּוֹנֶה בַשָּׁמַיִם מעלותו [מַעֲלוֹתָיו] וַאֲגֻדָּתוֹ עַל־אֶרֶץ יְסָדָהּ הַקֹּרֵא לְמֵי־הַיָּם וַיִּשְׁפְּכֵם עַל־פְּנֵי הָאָרֶץ יְהוָה שְׁמוֹ׃", | 9.6. "It is He that buildeth His upper chambers in the heaven, And hath founded His vault upon the earth; He that calleth for the waters of the sea, And poureth them out upon the face of the earth; The LORD is His name.", |
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23. Hebrew Bible, Ezekiel, 17.5, 30.3, 47.1-47.12 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •joy, rejoicing, Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 131, 191, 253| 17.5. "וַיִּקַּח מִזֶּרַע הָאָרֶץ וַיִּתְּנֵהוּ בִּשְׂדֵה־זָרַע קָח עַל־מַיִם רַבִּים צַפְצָפָה שָׂמוֹ׃", 30.3. "כִּי־קָרוֹב יוֹם וְקָרוֹב יוֹם לַיהוָה יוֹם עָנָן עֵת גּוֹיִם יִהְיֶה׃", 47.1. "וְהָיָה יעמדו [עָמְדוּ] עָלָיו דַּוָּגִים מֵעֵין גֶּדִי וְעַד־עֵין עֶגְלַיִם מִשְׁטוֹחַ לַחֲרָמִים יִהְיוּ לְמִינָה תִּהְיֶה דְגָתָם כִּדְגַת הַיָּם הַגָּדוֹל רַבָּה מְאֹד׃", 47.1. "וַיְשִׁבֵנִי אֶל־פֶּתַח הַבַּיִת וְהִנֵּה־מַיִם יֹצְאִים מִתַּחַת מִפְתַּן הַבַּיִת קָדִימָה כִּי־פְנֵי הַבַּיִת קָדִים וְהַמַּיִם יֹרְדִים מִתַּחַת מִכֶּתֶף הַבַּיִת הַיְמָנִית מִנֶּגֶב לַמִּזְבֵּחַ׃" 47.2. "וּפְאַת־יָם הַיָּם הַגָּדוֹל מִגְּבוּל עַד־נֹכַח לְבוֹא חֲמָת זֹאת פְּאַת־יָם׃", 47.2. "וַיּוֹצִאֵנִי דֶּרֶךְ־שַׁעַר צָפוֹנָה וַיְסִבֵּנִי דֶּרֶךְ חוּץ אֶל־שַׁעַר הַחוּץ דֶּרֶךְ הַפּוֹנֶה קָדִים וְהִנֵּה־מַיִם מְפַכִּים מִן־הַכָּתֵף הַיְמָנִית׃", 47.3. "בְּצֵאת־הָאִישׁ קָדִים וְקָו בְּיָדוֹ וַיָּמָד אֶלֶף בָּאַמָּה וַיַּעֲבִרֵנִי בַמַּיִם מֵי אָפְסָיִם׃", 47.4. "וַיָּמָד אֶלֶף וַיַּעֲבִרֵנִי בַמַּיִם מַיִם בִּרְכָּיִם וַיָּמָד אֶלֶף וַיַּעֲבִרֵנִי מֵי מָתְנָיִם׃", 47.5. "וַיָּמָד אֶלֶף נַחַל אֲשֶׁר לֹא־אוּכַל לַעֲבֹר כִּי־גָאוּ הַמַּיִם מֵי שָׂחוּ נַחַל אֲשֶׁר לֹא־יֵעָבֵר׃", 47.6. "וַיֹּאמֶר אֵלַי הֲרָאִיתָ בֶן־אָדָם וַיּוֹלִכֵנִי וַיְשִׁבֵנִי שְׂפַת הַנָּחַל׃", 47.7. "בְּשׁוּבֵנִי וְהִנֵּה אֶל־שְׂפַת הַנַּחַל עֵץ רַב מְאֹד מִזֶּה וּמִזֶּה׃", 47.8. "וַיֹּאמֶר אֵלַי הַמַּיִם הָאֵלֶּה יוֹצְאִים אֶל־הַגְּלִילָה הַקַּדְמוֹנָה וְיָרְדוּ עַל־הָעֲרָבָה וּבָאוּ הַיָּמָּה אֶל־הַיָּמָּה הַמּוּצָאִים ונרפאו [וְנִרְפּוּ] הַמָּיִם׃", 47.9. "וְהָיָה כָל־נֶפֶשׁ חַיָּה אֲשֶׁר־יִשְׁרֹץ אֶל כָּל־אֲשֶׁר יָבוֹא שָׁם נַחֲלַיִם יִחְיֶה וְהָיָה הַדָּגָה רַבָּה מְאֹד כִּי בָאוּ שָׁמָּה הַמַּיִם הָאֵלֶּה וְיֵרָפְאוּ וָחָי כֹּל אֲשֶׁר־יָבוֹא שָׁמָּה הַנָּחַל׃", 47.11. "בצאתו [בִּצֹּאתָיו] וּגְבָאָיו וְלֹא יֵרָפְאוּ לְמֶלַח נִתָּנוּ׃", 47.12. "וְעַל־הַנַּחַל יַעֲלֶה עַל־שְׂפָתוֹ מִזֶּה וּמִזֶּה כָּל־עֵץ־מַאֲכָל לֹא־יִבּוֹל עָלֵהוּ וְלֹא־יִתֹּם פִּרְיוֹ לָחֳדָשָׁיו יְבַכֵּר כִּי מֵימָיו מִן־הַמִּקְדָּשׁ הֵמָּה יוֹצְאִים והיו [וְהָיָה] פִרְיוֹ לְמַאֲכָל וְעָלֵהוּ לִתְרוּפָה׃", | 17.5. "He took also of the seed of the land, And planted it in a fruitful soil; He placed it beside many waters, He set it as a slip.", 30.3. "For the day is near, Even the day of the LORD is near, A day of clouds, it shall be the time of the nations.", 47.1. "And he brought me back unto the door of the house; and, behold, waters issued out from under the threshold of the house eastward, for the forefront of the house looked toward the east; and the waters came down from under, from the right side of the house, on the south of the altar." 47.2. "Then brought he me out by the way of the gate northward, and led me round by the way without unto the outer gate, by the way of the gate that looketh toward the east; and, behold, there trickled forth waters on the right side.", 47.3. "When the man went forth eastward with the line in his hand, he measured a thousand cubits, and he caused me to pass through the waters, waters that were to the ankles.", 47.4. "Again he measured a thousand, and caused me to pass through the waters, waters that were to the knees. Again he measured a thousand, and caused me to pass through waters that were to the loins.", 47.5. "Afterward he measured a thousand; and it was a river that I could not pass through; for the waters were risen, waters to swim in, a river that could not be passed through.", 47.6. "And he said unto me: ‘Hast thou seen this, O son of man?’ Then he led me, and caused me to return to the bank of the river.", 47.7. "Now when I had been brought back, behold, upon the bank of the river were very many trees on the one side and on the other.", 47.8. "Then said he unto me: ‘These waters issue forth toward the eastern region, and shall go down into the Arabah; and when they shall enter into the sea, into the sea of the putrid waters, the waters shall be healed.", 47.9. "And it shall come to pass, that every living creature wherewith it swarmeth, whithersoever the rivers shall come, shall live; and there shall be a very great multitude of fish; for these waters are come thither, that all things be healed and may live whithersoever the river cometh.", 47.10. "And it shall come to pass, that fishers shall stand by it from En-gedi even unto En-eglaim; there shall be a place for the spreading of nets; their fish shall be after their kinds, as the fish of the Great Sea, exceeding many.", 47.11. "But the miry places thereof, and the marshes thereof, shall not be healed; they shall be given for salt.", 47.12. "And by the river upon the bank thereof, on this side and on that side, shall grow every tree for food, whose leaf shall not wither, neither shall the fruit thereof fail; it shall bring forth new fruit every month, because the waters thereof issue out of the sanctuary; and the fruit thereof shall be for food, and the leaf thereof for healing.’ .", |
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| 24. Hebrew Bible, Nehemiah, 8 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •joy, rejoicing, Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 35, 36, 188, 191 |
| 25. Hebrew Bible, Zechariah, 14 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •joy, rejoicing, Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 117, 288, 290, 298 |
26. Hebrew Bible, 1 Chronicles, 16.33-16.34 (5th cent. BCE - 3rd cent. BCE) Tagged with subjects: •joy, rejoicing, Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 291, 292| 16.33. "אָז יְרַנְּנוּ עֲצֵי הַיָּעַר מִלִּפְנֵי יְהוָה כִּי־בָא לִשְׁפּוֹט אֶת־הָאָרֶץ׃", 16.34. "הוֹדוּ לַיהוָה כִּי טוֹב כִּי לְעוֹלָם חַסְדּוֹ׃", | 16.33. "Then shall the trees of the wood sing for joy, Before the LORD, for He is come to judge the earth.", 16.34. "O give thanks unto the LORD; for He is good; For His mercy endureth for ever.", |
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27. Hebrew Bible, Ecclesiastes, 2.5, 12.5 (5th cent. BCE - 2nd cent. BCE) Tagged with subjects: •joy, rejoicing, Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 131, 283| 2.5. "עָשִׂיתִי לִי גַּנּוֹת וּפַרְדֵּסִים וְנָטַעְתִּי בָהֶם עֵץ כָּל־פֶּרִי׃", 12.5. "גַּם מִגָּבֹהַּ יִרָאוּ וְחַתְחַתִּים בַּדֶּרֶךְ וְיָנֵאץ הַשָּׁקֵד וְיִסְתַּבֵּל הֶחָגָב וְתָפֵר הָאֲבִיּוֹנָה כִּי־הֹלֵךְ הָאָדָם אֶל־בֵּית עוֹלָמוֹ וְסָבְבוּ בָשּׁוּק הַסֹּפְדִים׃", | 2.5. "I made me gardens and parks, and I planted trees in them of all kinds of fruit;", 12.5. "Also when they shall be afraid of that which is high, and terrors shall be in the way; and the almond-tree shall blossom, and the grasshopper shall drag itself along, and the caperberry shall fail; Because man goeth to his long home, and the mourners go about the streets;", |
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28. Anon., Testament of Naphtali, 5.4 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •joy, rejoicing, Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 285 | 5.4. And when Levi became as a sun, lo, a certain young man gave to him twelve branches of palm; and Judah was bright as the moon, and under their feet were twelve rays. |
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29. Septuagint, Judith, 15.12-15.13 (2nd cent. BCE - 0th cent. CE) Tagged with subjects: •joy, rejoicing, Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 53, 135, 296 | 15.12. Then all the women of Israel gathered to see her, and blessed her, and some of them performed a dance for her; and she took branches in her hands and gave them to the women who were with her; 15.13. and they crowned themselves with olive wreaths, she and those who were with her; and she went before all the people in the dance, leading all the women, while all the men of Israel followed, bearing their arms and wearing garlands and with songs on their lips. |
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30. Septuagint, 2 Maccabees, 10.5-10.8 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •joy, rejoicing, Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 116, 154, 182, 285 | 10.5. It happened that on the same day on which the sanctuary had been profaned by the foreigners, the purification of the sanctuary took place, that is, on the twenty-fifth day of the same month, which was Chislev.' 10.6. And they celebrated it for eight days with rejoicing, in the manner of the feast of booths, remembering how not long before, during the feast of booths, they had been wandering in the mountains and caves like wild animals.' 10.7. Therefore bearing ivy-wreathed wands and beautiful branches and also fronds of palm, they offered hymns of thanksgiving to him who had given success to the purifying of his own holy place.' 10.8. They decreed by public ordice and vote that the whole nation of the Jews should observe these days every year." |
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31. Septuagint, 1 Maccabees, 13.51 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •joy, rejoicing, Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 154, 285, 296 | 13.51. On the twenty-third day of the second month, in the one hundred and seventy-first year, the Jews entered it with praise and palm branches, and with harps and cymbals and stringed instruments, and with hymns and songs, because a great enemy had been crushed and removed from Israel. |
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32. Anon., Jubilees, 6.32-6.35, 16.30 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 51, 52, 53, 54, 116, 296 | 6.32. this feast is twofold and of a double nature: according to what is written and engraven concerning it celebrate it. 6.33. For I have written in the book of the first law, in that which I have written for thee, that thou shouldst celebrate it in its season, one day in the year, 6.34. and I explained to thee its sacrifices that the children of Israel should remember and should celebrate it throughout their generations in this month, one day in every year. 6.35. And on the new moon of the first month, and on the new moon of the fourth month, and on the new moon of the seventh month, and on the new moon of the tenth month are the days of remembrance, and the days of the seasons in the four divisions of the year. 16.30. And, as a thank-offering, seven rams, seven kids, seven sheep, and seven he-goats, and their fruit-offerings and their drink-offerings; |
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33. Philo of Alexandria, On The Special Laws, 2.155, 2.204-2.214 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •joy, rejoicing, Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 71, 270 | 2.155. And this feast is begun on the fifteenth day of the month, in the middle of the month, on the day on which the moon is full of light, in consequence of the providence of God taking care that there shall be no darkness on that day. 2.204. The last of all the annual festivals is that which is called the feast of tabernacles, which is fixed for the season of the autumnal equinox. And by this festival the lawgiver teaches two lessons, both that it is necessary to honour equality, the first principle and beginning of justice, the principle akin to unshadowed light; and that it is becoming also, after witnessing the perfection of all the fruits of the year, to give thanks to that Being who has made them perfect. 2.205. For the autumn (metopoµron 2.206. And, indeed, the people are commanded to pass the whole period of the feast under tents, either because there is no longer any necessity for remaining in the open air labouring at the cultivation of the land, since there is nothing left in the land, but all ... is stored up in the barns, on account of the injuries which otherwise might be likely to visit it from the burning of the sun or the violence of the Rains.{33}{portions of sections 207, 209, 212, 213 were omitted in Yonge's translation because the edition on which Yonge based his translation, Mangey, lacked this material. These lines have been newly translated for this volume.} 2.207. For when the crops which provide nourishment are in the fields, you act as a manager and guard of those necessities not by having cooped yourself up like a woman who belongs at home, but by having gone out to the fields. If severe cold or summer heat befalls you as you live in the open air, the overgrowths of the trees are handy shelters. If you get under their protection, you will be able to escape easily the harm from each. But when all the crops are in, go in with them to look for a more substantial abode for rest in place of the toils which you endured as you worked the land. Or again, it may be a reminder of the long journey of our ancestors which they made through a wide desert, living in tents for many years at each station. 2.208. And it is proper in the time of riches to remember one's poverty, and in an hour of glory to recollect the days of one's disgrace, and at a season of peace to think upon the dangers that are past. 2.209. In addition to the pleasure it provides, a not inconsiderable advantage for the practice of virtue comes from this. For people who have had prosperity and adversity before their eyes and have pushed the latter away and are enjoying the free use of the better, of necessity become thankful in disposition and are being urged on to piety by fear of a change of state to the contrary condition. As a result they honor God in songs and words for their present wealth and persistently entreat and conciliate him with supplications that they will no longer be tested with calamities. 2.210. Again, the beginning of this festival is appointed for the fifteenth day of the month, on account of the reason which has already been mentioned respecting the spring season, also that the world may be full, not by day only but also by night, of the most beautiful light, the sun and moon on their rising opposite to one another with uninterrupted light, without any darkness interposing itself between so as to divide them. 2.211. And after the festival has lasted seven days, he adds an eighth as a seal, calling it a kind of crowning feast, not only as it would seem to this festival, but also to all the feasts of the year which we have enumerated; for it is the last feast of the year, and is a very stable and holy sort of conclusion, befitting men who have now received all the produce from the land, and who are no longer in perplexity and apprehension respecting any barrenness or scarcity. 2.212. Perhaps, however, the first cubic number, the number eight, was assigned to the feast for the following reason. It is in its Capacity{34}{the term dynamei is problematic here. It normally means "squared"--as Colson recognized--but is here understood more generally.} the beginning of solid substance at the transition from the incorporeal, the end of the intelligible. The intelligible [make the Transition]{35}{there is no verb in the text. The translation follows one of Cohn's conjectures [metabainei] which matches metabasin nicely.} to a solid nature through the scale of ascending powers. 2.213. And in fact, the autumnal feast, just as I said, as a kind of summation and end of all the feasts in the year seems to be more stable and steadier since people have already received the revenue from the land and are no longer in a state of fear and baffled by doubts about productivity or dearth. For the anxious thoughts of farmers are not settled until the crops are in because of the losses just waiting to happen from so many people and animals. 2.214. I have spoken in this way about the sacred week and the sacred number seven at more than usual length, wishing to show that all the feasts of the year are, as it were, the offspring of the number seven, which stands in the relation of a mother. [...]{36}{I have translated this as it is printed in Schwichest's edition. Mangey makes the treatise end at "mother."} Follies and joys; and because in such assemblies and in a cheerful course of life there are thus established seasons of delight unconnected with any sorrow or depression supporting both the body and the soul; the one by the pleasure and the other by the opportunities for philosophical study which they Afford.{37}{yonge's translation includes a separate treatise title at this point: On the Festival of the Basket of First-Fruits and notes that it is not given in Mangey's edition. Accordingly, his next paragraph begins with roman numeral I (= XXXIV in the Loeb |
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34. Mishnah, Bikkurim, 3.3-3.4 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •joy, rejoicing, Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 53, 144| 3.3. "הַקְּרוֹבִים מְבִיאִים הַתְּאֵנִים וְהָעֲנָבִים, וְהָרְחוֹקִים מְבִיאִים גְּרוֹגָרוֹת וְצִמּוּקִים. וְהַשּׁוֹר הוֹלֵךְ לִפְנֵיהֶם, וְקַרְנָיו מְצֻפּוֹת זָהָב, וַעֲטֶרֶת שֶׁל זַיִת בְּרֹאשׁוֹ. הֶחָלִיל מַכֶּה לִפְנֵיהֶם, עַד שֶׁמַּגִּיעִים קָרוֹב לִירוּשָׁלָיִם. הִגִּיעוּ קָרוֹב לִירוּשָׁלַיִם, שָׁלְחוּ לִפְנֵיהֶם, וְעִטְּרוּ אֶת בִּכּוּרֵיהֶם. הַפַּחוֹת, הַסְּגָנִים וְהַגִּזְבָּרִים יוֹצְאִים לִקְרָאתָם. לְפִי כְבוֹד הַנִּכְנָסִים הָיוּ יוֹצְאִים. וְכָל בַּעֲלֵי אֻמָּנִיּוֹת שֶׁבִּירוּשָׁלַיִם עוֹמְדִים לִפְנֵיהֶם וְשׁוֹאֲלִין בִּשְׁלוֹמָם, אַחֵינוּ אַנְשֵׁי הַמָּקוֹם פְּלוֹנִי, בָּאתֶם לְשָׁלוֹם: \n", 3.4. "הֶחָלִיל מַכֶּה לִפְנֵיהֶם עַד שֶׁמַּגִּיעִין לְהַר הַבָּיִת. הִגִּיעוּ לְהַר הַבַּיִת, אֲפִלּוּ אַגְרִיפַּס הַמֶּלֶךְ נוֹטֵל הַסַּל עַל כְּתֵפוֹ וְנִכְנָס, עַד שֶׁמַּגִּיעַ לָעֲזָרָה. הִגִּיעַ לָעֲזָרָה וְדִבְּרוּ הַלְוִיִּם בַּשִּׁיר, אֲרוֹמִמְךָ ה' כִּי דִלִּיתָנִי וְלֹא שִׂמַּחְתָּ אֹיְבַי לִי (תהלים ל): \n", | 3.3. "Those who lived near [Jerusalem] would bring fresh figs and grapes, while those who lived far away would bring dried figs and raisins. An ox would go in front of them, his horns bedecked with gold and with an olive-crown on its head. The flute would play before them until they would draw close to Jerusalem. When they drew close to Jerusalem they would send messengers in advance, and they would adorn their bikkurim. The governors and chiefs and treasurers [of the Temple] would go out to greet them, and according to the rank of the entrants they would go forth. All the skilled artisans of Jerusalem would stand up before them and greet them saying, “Our brothers, men of such and such a place, we welcome you in peace.”", 3.4. "The flute would play before them, until they reached the Temple Mount. When they reached the Temple Mount even King Agrippas would take the basket and place it on his shoulder and walk as far as the Temple Court. When he got to the Temple Court, the Levites would sing the song: “I will extol You, O Lord, for You have raised me up, and You have not let my enemies rejoice over me” (Psalms 30:2).", |
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35. New Testament, Apocalypse, 7.9 (1st cent. CE - 1st cent. CE) Tagged with subjects: •joy, rejoicing, Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 154| 7.9. Μετὰ ταῦτα εἶδον, καὶ ἰδοὺ ὄχλος πολύς, ὃν ἀριθμῆσαι αὐτὸν οὐδεὶς ἐδύνατο, ἐκ παντὸς ἔθνους καὶ φυλῶν καὶ λαῶν καὶ γλωσσῶν, ἑστῶτες ἐνώπιον τοῦ θρόνου καὶ ἐνώπιον τοῦ ἀρνίου, περιβεβλημένους στολὰς λευκάς, καὶ φοίνικες ἐν ταῖς χερσὶν αὐτῶν· | 7.9. After these things I looked, and behold, a great multitude, which no man could number, out of every nation and of all tribes, peoples, and languages, standing before the throne and before the Lamb, dressed in white robes, with palm branches in their hands. |
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36. Josephus Flavius, Jewish Antiquities, 3.244-3.247, 8.100, 13.303-13.308, 13.372, 15.50 (1st cent. CE - 1st cent. CE) Tagged with subjects: •joy, rejoicing, Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 81, 154, 160, 182, 270 | 3.244. 4. Upon the fifteenth day of the same month, when the season of the year is changing for winter, the law enjoins us to pitch tabernacles in every one of our houses, so that we preserve ourselves from the cold of that time of the year; 3.245. as also that when we should arrive at our own country, and come to that city which we should have then for our metropolis, because of the temple therein to be built, and keep a festival for eight days, and offer burnt-offerings, and sacrifice thank-offerings, that we should then carry in our hands a branch of myrtle, and willow, and a bough of the palm-tree, with the addition of the pome citron: 3.246. That the burnt-offering on the first of those days was to be a sacrifice of thirteen bulls, and fourteen lambs, and fifteen rams, with the addition of a kid of the goats, as an expiation for sins; and on the following days the same number of lambs, and of rams, with the kids of the goats; but abating one of the bulls every day till they amounted to seven only. 3.247. On the eighth day all work was laid aside, and then, as we said before, they sacrificed to God a bullock, a ram, and seven lambs, with a kid of the goats, for an expiation of sins. And this is the accustomed solemnity of the Hebrews, when they pitch their tabernacles. 8.100. and when this invitation of the whole body of the people to come to Jerusalem was every where carried abroad, it was the seventh month before they came together; which month is by our countrymen called Thisri, but by the Macedonians Hyperberetaeus. The feast of tabernacles happened to fall at the same time, which was celebrated by the Hebrews as a most holy and most eminent feast. 13.303. nay, he was alienated from his brother Antigonus by calumnies, and added him to the rest whom he slew; yet he seemed to have an affection for him, and made him above the rest a partner with him in the kingdom. Those calumnies he at first did not give credit to, partly because he loved him, and so did not give heed to what was said against him, and partly because he thought the reproaches were derived from the envy of the relaters. 13.304. But when Antigonus was once returned from the army, and that feast was then at hand when they make tabernacles to [the honor of God,] it happened that Arlstobulus was fallen sick, and that Antigonus went up most splendidly adorned, and with his soldiers about him in their armor, to the temple to celebrate the feast, and to put up many prayers for the recovery of his brother, 13.305. when some wicked persons, who had a great mind to raise a difference between the brethren, made use of this opportunity of the pompous appearance of Antigonus, and of the great actions which he had done, and went to the king, and spitefully aggravated the pompous show of his at the feast, 13.306. and pretended that all these circumstances were not like those of a private person; that these actions were indications of an affectation of royal authority; and that his coming with a strong body of men must be with an intention to kill him; and that his way of reasoning was this: That it was a silly thing in him, while it was in his power to reign himself, to look upon it as a great favor that he was honored with a lower dignity by his brother. 13.307. 2. Aristobulus yielded to these imputations, but took care both that his brother should not suspect him, and that he himself might not run the hazard of his own safety; so he ordered his guards to lie in a certain place that was under ground, and dark; (he himself then lying sick in the tower which was called Antonia;) and he commanded them, that in case Antigonus came in to him unarmed, they should not touch any body, but if armed, they should kill him; 13.308. yet did he send to Antigonus, and desired that he would come unarmed; but the queen, and those that joined with her in the plot against Antigonus, persuaded the messenger to tell him the direct contrary: how his brother had heard that he had made himself a fine suit of armor for war, and desired him to come to him in that armor, that he might see how fine it was. 13.372. 5. As to Alexander, his own people were seditious against him; for at a festival which was then celebrated, when he stood upon the altar, and was going to sacrifice, the nation rose upon him, and pelted him with citrons [which they then had in their hands, because] the law of the Jews required that at the feast of tabernacles every one should have branches of the palm tree and citron tree; which thing we have elsewhere related. They also reviled him, as derived from a captive, and so unworthy of his dignity and of sacrificing. 15.50. 3. And now, upon the approach of the feast of tabernacles, which is a festival very much observed among us, he let those days pass over, and both he and the rest of the people were therein very merry; yet did the envy which at this time arose in him cause him to make haste to do what he was about, and provoke him to it; |
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37. New Testament, Mark, 11.11 (1st cent. CE - 1st cent. CE) Tagged with subjects: •joy, rejoicing, Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 182| 11.11. Καὶ εἰσῆλθεν εἰς Ἰεροσόλυμα εἰς τὸ ἱερόν· καὶ περιβλεψάμενος πάντα ὀψὲ ἤδη οὔσης τῆς ὥρας ἐξῆλθεν εἰς Βηθανίαν μετὰ τῶν δώδεκα. | 11.11. Jesus entered into the temple in Jerusalem. When he had looked around at everything, it being now evening, he went out to Bethany with the twelve. |
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38. Mishnah, Berachot, 5.5 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •joy, rejoicing, Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 132| 5.5. "הַמִּתְפַּלֵּל וְטָעָה, סִימָן רַע לוֹ. וְאִם שְׁלִיחַ צִבּוּר הוּא, סִימָן רַע לְשׁוֹלְחָיו, מִפְּנֵי שֶׁשְּׁלוּחוֹ שֶׁל אָדָם כְּמוֹתוֹ. אָמְרוּ עָלָיו עַל רַבִּי חֲנִינָא בֶן דּוֹסָא, כְּשֶׁהָיָה מִתְפַּלֵּל עַל הַחוֹלִים וְאוֹמֵר, זֶה חַי וְזֶה מֵת. אָמְרוּ לוֹ, מִנַּיִן אַתָּה יוֹדֵעַ. אָמַר לָהֶם, אִם שְׁגוּרָה תְפִלָּתִי בְּפִי, יוֹדֵעַ אֲנִי שֶׁהוּא מְקֻבָּל. וְאִם לָאו, יוֹדֵעַ אֲנִי שֶׁהוּא מְטֹרָף: \n", | 5.5. "One who is praying and makes a mistake, it is a bad sign for him. And if he is the messenger of the congregation (the prayer leader) it is a bad sign for those who have sent him, because one’s messenger is equivalent to one’s self. They said about Rabbi Hanina ben Dosa that he used to pray for the sick and say, “This one will die, this one will live.” They said to him: “How do you know?” He replied: “If my prayer comes out fluently, I know that he is accepted, but if not, then I know that he is rejected.”", |
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39. Mishnah, Hulin, 12.5 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •joy, rejoicing, Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 277| 12.5. "לֹא יִטֹּל אָדָם אֵם עַל הַבָּנִים, אֲפִלּוּ לְטַהֵר אֶת הַמְּצֹרָע. וּמָה אִם מִצְוָה קַלָּה שֶׁהִיא כְאִסָּר, אָמְרָה תוֹרָה (דברים כב), לְמַעַן יִיטַב לָךְ וְהַאֲרַכְתָּ יָמִים, קַל וָחֹמֶר עַל מִצְוֹת חֲמוּרוֹת שֶׁבַּתּוֹרָה: \n", | 12.5. "One may not take the mother with the young even for the sake of purifying the metzora. If in respect of so light a commandment, which deals with that which is but worth an issar, the Torah said, “In order that you may fare well and have a long life”, how much more [must be the reward] for the observance of the more difficult commandments in the Torah!", |
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40. New Testament, John, 12.13 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 154, 182, 296| 12.13. ἔλαβον τὰ βαΐα τῶν φοινίκων καὶ ἐξῆλθον εἰς ὑπάντησιν αὐτῷ, καὶ ἐκραύγαζον Ὡσαννά, εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι Κυρίου, καὶ ὁ βασιλεὺς τοῦ Ἰσραήλ. | 12.13. they took the branches of the palm trees, and went out to meet him, and cried out, "Hosanna! Blessed is he who comes in the name of the Lord, the King of Israel!" |
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41. Mishnah, Beitzah, 1.5 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •joy, rejoicing, Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 154| 1.5. "בֵּית שַׁמַּאי אוֹמְרִים, אֵין מְסַלְּקִין אֶת הַתְּרִיסִין בְּיוֹם טוֹב. וּבֵית הִלֵּל מַתִּירִין אַף לְהַחֲזִיר. בֵּית שַׁמַּאי אוֹמְרִים, אֵין נוֹטְלִין אֶת הָעֱלִי לְקַצֵּב עָלָיו בָּשָׂר. וּבֵית הִלֵּל מַתִּירִין. בֵּית שַׁמַּאי אוֹמְרִים, אֵין נוֹתְנִין אֶת הָעוֹר לִפְנֵי הַדּוֹרְסָן וְלֹא יַגְבִּיהֶנּוּ, אֶלָּא אִם כֵּן יֵשׁ עִמּוֹ כַזַּיִת בָּשָׂר. וּבֵית הִלֵּל מַתִּירִין. בֵּית שַׁמַּאי אוֹמְרִים, אֵין מוֹצִיאִין לֹא אֶת הַקָּטָן וְלֹא אֶת הַלּוּלָב וְלֹא אֶת סֵפֶר תּוֹרָה לִרְשׁוּת הָרַבִּים. וּבֵית הִלֵּל מַתִּירִין: \n", | 1.5. "Bet Shammai says: one may not remove shutters on Yom Tov. But Bet Hillel permits even to return them to their place. Bet Shammai says: one may not take a pestle even to cut up meat on it. But Bet Hillel permits [it]. Bet Shammai says: one may not place a hide in front of one who treads upon it nor may he even lift it up unless there is an olive’s worth of flesh on it. But Bet hillel permit it. Bet Shammai says: one may not carry out an infant or a lulav or a Torah scroll into the public domain. But Bet Hillel permit [it].", |
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42. Mishnah, Taanit, 2.5, 3.1, 3.3, 4.8 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •joy, rejoicing, Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 117, 135| 2.5. "מַעֲשֶׂה בִימֵי רַבִּי חֲלַפְתָּא וְרַבִּי חֲנַנְיָה בֶן תְּרַדְיוֹן, שֶׁעָבַר אֶחָד לִפְנֵי הַתֵּבָה וְגָמַר אֶת הַבְּרָכָה כֻלָּהּ, וְלֹא עָנוּ אַחֲרָיו אָמֵן. תִּקְעוּ הַכֹּהֲנִים תְּקָעוּ. מִי שֶׁעָנָה אֶת אַבְרָהָם אָבִינוּ בְּהַר הַמּוֹרִיָּה הוּא יַעֲנֶה אֶתְכֶם וְיִשְׁמַע בְּקוֹל צַעֲקַתְכֶם הַיּוֹם הַזֶּה. הָרִיעוּ בְּנֵי אַהֲרֹן הָרִיעוּ. מִי שֶׁעָנָה אֶת אֲבוֹתֵינוּ עַל יַם סוּף, הוּא יַעֲנֶה אֶתְכֶם וְיִשְׁמַע בְּקוֹל צַעֲקַתְכֶם הַיּוֹם הַזֶּה. וּכְשֶׁבָּא דָבָר אֵצֶל חֲכָמִים, אָמְרוּ, לֹא הָיִינוּ נוֹהֲגִין כֵּן אֶלָּא בְשַׁעַר מִזְרָח וּבְהַר הַבָּיִת:", 3.1. "סֵדֶר תַּעֲנִיּוֹת אֵלוּ הָאָמוּר, בִּרְבִיעָה רִאשׁוֹנָה. אֲבָל צְמָחִים שֶׁשָּׁנוּ, מַתְרִיעִין עֲלֵיהֶם מִיָּד. וְכֵן שֶׁפָּסְקוּ גְשָׁמִים בֵּין גֶּשֶׁם לְגֶשֶׁם אַרְבָּעִים יוֹם, מַתְרִיעִין עֲלֵיהֶם מִיָּד, מִפְּנֵי שֶׁהִיא מַכַּת בַּצֹּרֶת: \n", 3.3. "וְכֵן עִיר שֶׁלֹּא יָרְדוּ עָלֶיהָ גְשָׁמִים, דִּכְתִיב (עמוס ד) וְהִמְטַרְתִּי עַל עִיר אֶחָת וְעַל עִיר אַחַת לֹא אַמְטִיר, חֶלְקָה אַחַת תִּמָּטֵר וְגוֹ', אוֹתָהּ הָעִיר מִתְעַנָּה וּמַתְרַעַת, וְכָל סְבִיבוֹתֶיהָ, מִתְעַנּוֹת וְלֹא מַתְרִיעוֹת. רַבִּי עֲקִיבָא אוֹמֵר, מַתְרִיעוֹת וְלֹא מִתְעַנּוֹת: \n", 4.8. "אָמַר רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל, לֹא הָיוּ יָמִים טוֹבִים לְיִשְׂרָאֵל כַּחֲמִשָּׁה עָשָׂר בְּאָב וּכְיוֹם הַכִּפּוּרִים, שֶׁבָּהֶן בְּנוֹת יְרוּשָׁלַיִם יוֹצְאוֹת בִּכְלֵי לָבָן שְׁאוּלִין, שֶׁלֹּא לְבַיֵּשׁ אֶת מִי שֶׁאֵין לוֹ. כָּל הַכֵּלִים טְעוּנִין טְבִילָה. וּבְנוֹת יְרוּשָׁלַיִם יוֹצְאוֹת וְחוֹלוֹת בַּכְּרָמִים. וּמֶה הָיוּ אוֹמְרוֹת, בָּחוּר, שָׂא נָא עֵינֶיךָ וּרְאֵה, מָה אַתָּה בוֹרֵר לָךְ. אַל תִּתֵּן עֵינֶיךָ בַנּוֹי, תֵּן עֵינֶיךָ בַמִּשְׁפָּחָה. שֶׁקֶר הַחֵן וְהֶבֶל הַיֹּפִי, אִשָּׁה יִרְאַת ה' הִיא תִתְהַלָּל (משלי לא). וְאוֹמֵר, תְּנוּ לָהּ מִפְּרִי יָדֶיהָ, וִיהַלְלוּהָ בַשְּׁעָרִים מַעֲשֶׂיהָ. וְכֵן הוּא אוֹמֵר, צְאֶינָה וּרְאֶינָה בְּנוֹת צִיּוֹן בַּמֶּלֶךְ שְׁלֹמֹה בָּעֲטָרָה שֶׁעִטְּרָה לּוֹ אִמּוֹ בְּיוֹם חֲתֻנָּתוֹ וּבְיוֹם שִׂמְחַת לִבּוֹ (שיר השירים ג). בְּיוֹם חֲתֻנָּתוֹ, זֶה מַתַּן תּוֹרָה. וּבְיוֹם שִׂמְחַת לִבּוֹ, זֶה בִּנְיַן בֵּית הַמִּקְדָּשׁ, שֶׁיִּבָּנֶה בִמְהֵרָה בְיָמֵינוּ. אָמֵן: \n", | 2.5. "It happened in the days of Rabbi Halafta and Rabbi Hanina ben Tradyon that a man passed before the ark [as shaliah tzibbur] and completed the entire benediction and they did not respond, “amen.” [The hazzan called out]: Sound a tekiah, priests, sound a tekiah. [The shaliah tzibbur continued]: He who answered Abraham on Mt. Moriah, He shall answer you and hear the voice of your cry on this day. Then [the hazzan called out]: Sound a teru'ah, sons of Aaron, sound a teru'ah. [The shaliah tzibbur continued]: He who answered our fathers at the Sea of Reeds, He shall answer you and hear the voice of your cry on this day. And when the matter came up before the sages, they said: they only practiced in this way at the eastern gates on the Temple Mount.", 3.1. "The order of public fasts mentioned above is enacted because of [lack of] the first rain, but if the crops have undergone [an unusual] change they sound a blast immediately. Similarly, if the rain has stopped for forty days between one rainfall and the next, they sound a blast immediately, because it is a plague of drought.", 3.3. "And so too a city, upon which no rain has fallen as it is written, “And I caused it to rain upon one city, and I caused it not to rain upon another city; one piece was rained upon…” (Amos 4:7) that city fasts and they sound a blast, but those [in the places] around it fast but do not sound the alarm. Rabbi Akiva says: they sound the alarm but do not fast.", 4.8. "Section one: Rabbi Shimon ben Gamaliel said: There were no days of joy in Israel greater than the fifteenth of Av and Yom Kippur. Section two: On these days the daughters of Jerusalem would go out in borrowed white garments in order not to shame any one who had none. All these garments required immersion. The daughters of Jerusalem come out and dance in the vineyards. What would they say? Young man, lift up your eyes and see what you choose for yourself. Do not set your eyes on beauty but set your eyes on the family. “Grace is deceitful, and beauty is vain, but a woman that fears the Lord, she shall be praised” (Proverbs 31:30). And it further says, “Give her of the fruit of her hands; and let her works praise her in the gates” (ibid, 31:31). Section three: Similarly it says, “O maidens of Zion, go forth and gaze upon King Solomon wearing the crown that his mother gave him on his wedding day, on the day of the gladness of his heart” (Song of Songs 3:11). “On his wedding day”: this refers to Matan Torah (the Giving of the Torah). “And on the day of the gladness of his heart”: this refers to the building of the Temple; may it be rebuilt speedily in our days, Amen.", |
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43. Mishnah, Yoma, 1.1-1.8 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •joy, rejoicing, Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 140| 1.1. "שִׁבְעַת יָמִים קֹדֶם יוֹם הַכִּפּוּרִים מַפְרִישִׁין כֹּהֵן גָּדוֹל מִבֵּיתוֹ לְלִשְׁכַּת פַּלְהֶדְרִין, וּמַתְקִינִין לוֹ כֹהֵן אַחֵר תַּחְתָּיו, שֶׁמָּא יֶאֱרַע בּוֹ פְסוּל. רַבִּי יְהוּדָה אוֹמֵר, אַף אִשָּׁה אַחֶרֶת מַתְקִינִין לוֹ, שֶׁמָּא תָמוּת אִשְׁתּוֹ, שֶׁנֶּאֱמַר (ויקרא טז) וְכִפֶּר בַּעֲדוֹ וּבְעַד בֵּיתוֹ. בֵּיתוֹ, זוֹ אִשְׁתּוֹ. אָמְרוּ לוֹ, אִם כֵּן, אֵין לַדָּבָר סוֹף: \n", 1.2. "כָּל שִׁבְעַת הַיָּמִים הוּא זוֹרֵק אֶת הַדָּם וּמַקְטִיר אֶת הַקְּטֹרֶת וּמֵטִיב אֶת הַנֵּרוֹת וּמַקְרִיב אֶת הָרֹאשׁ וְאֶת הָרֶגֶל. וּשְׁאָר כָּל הַיָּמִים, אִם רָצָה לְהַקְרִיב, מַקְרִיב, שֶׁכֹּהֵן גָּדוֹל מַקְרִיב חֵלֶק בָּרֹאשׁ וְנוֹטֵל חֵלֶק בָּרֹאשׁ: \n", 1.3. "מָסְרוּ לוֹ זְקֵנִים מִזִּקְנֵי בֵית דִּין, וְקוֹרִין לְפָנָיו בְּסֵדֶר הַיּוֹם, וְאוֹמְרִים לוֹ, אִישִׁי כֹהֵן גָּדוֹל, קְרָא אַתָּה בְּפִיךָ, שֶׁמָּא שָׁכַחְתָּ אוֹ שֶׁמָּא לֹא לָמָדְתָּ. עֶרֶב יוֹם הַכִּפּוּרִים שַׁחֲרִית, מַעֲמִידִין אוֹתוֹ בְּשַׁעַר מִזְרָח, וּמַעֲבִירִין לְפָנָיו פָּרִים וְאֵילִים וּכְבָשִׂים, כְּדֵי שֶׁיְּהֵא מַכִּיר וְרָגִיל בָּעֲבוֹדָה: \n", 1.4. "כָּל שִׁבְעַת הַיָּמִים לֹא הָיוּ מוֹנְעִין מִמֶּנּוּ מַאֲכָל וּמִשְׁתֶּה, עֶרֶב יוֹם הַכִּפּוּרִים עִם חֲשֵׁכָה, לֹא הָיוּ מַנִּיחִים אוֹתוֹ לֶאֱכֹל הַרְבֵּה, מִפְּנֵי שֶׁהַמַּאֲכָל מֵבִיא אֶת הַשֵּׁנָה: \n", 1.5. "מְסָרוּהוּ זִקְנֵי בֵית דִּין לְזִקְנֵי כְהֻנָּה, וְהֶעֱלוּהוּ לַעֲלִיַּת בֵּית אַבְטִינָס, וְהִשְׁבִּיעוּהוּ וְנִפְטְרוּ וְהָלְכוּ לָהֶם. וְאָמְרוּ לוֹ, אִישִׁי כֹהֵן גָּדוֹל, אָנוּ שְׁלוּחֵי בֵית דִּין, וְאַתָּה שְׁלוּחֵנוּ וּשְׁלִיחַ בֵּית דִּין, מַשְׁבִּיעִין אָנוּ עָלֶיךָ בְּמִי שֶׁשִּׁכֵּן שְׁמוֹ בַבַּיִת הַזֶּה, שֶׁלֹּא תְשַׁנֶּה דָבָר מִכָּל מַה שֶּׁאָמַרְנוּ לָךְ. הוּא פוֹרֵשׁ וּבוֹכֶה, וְהֵן פּוֹרְשִׁין וּבוֹכִין: \n", 1.6. "אִם הָיָה חָכָם, דּוֹרֵשׁ. וְאִם לָאו, תַּלְמִידֵי חֲכָמִים דּוֹרְשִׁין לְפָנָיו. וְאִם רָגִיל לִקְרוֹת, קוֹרֵא. וְאִם לָאו, קוֹרִין לְפָנָיו. וּבַמֶּה קוֹרִין לְפָנָיו, בְּאִיּוֹב וּבְעֶזְרָא וּבְדִבְרֵי הַיָּמִים. זְכַרְיָה בֶּן קְבוּטָל אוֹמֵר, פְּעָמִים הַרְבֵּה קָרִיתִי לְפָנָיו בְּדָנִיֵּאל: \n", 1.7. "בִּקֵּשׁ לְהִתְנַמְנֵם, פִּרְחֵי כְהֻנָּה מַכִּין לְפָנָיו בְּאֶצְבַּע צְרֵדָה, וְאוֹמְרִים לוֹ, אִישִׁי כֹהֵן גָּדוֹל, עֲמֹד וְהָפֵג אַחַת עַל הָרִצְפָּה. וּמַעֲסִיקִין אוֹתוֹ עַד שֶׁיַּגִּיעַ זְמַן הַשְּׁחִיטָה: \n", 1.8. "בְּכָל יוֹם תּוֹרְמִין אֶת הַמִּזְבֵּחַ בִּקְרִיאַת הַגֶּבֶר אוֹ סָמוּךְ לוֹ, בֵּין לְפָנָיו בֵּין לְאַחֲרָיו. בְּיוֹם הַכִּפּוּרִים מֵחֲצוֹת, וּבָרְגָלִים מֵאַשְׁמוּרָה הָרִאשׁוֹנָה, וְלֹא הָיְתָה קְרִיאַת הַגֶּבֶר מַגַּעַת עַד שֶׁהָיְתָה עֲזָרָה מְלֵאָה מִיִּשְׂרָאֵל: \n", | 1.1. "Seven days before Yom HaKippurim they remove the high priest from his house to the chamber of the counselors and they set up another priest to take his place lest something should occur to him to disqualify him [from being able to worship]. Rabbi Judah said: they even prepare another wife for him in case his wife should die, as it says “And he shall make atonement for himself and for his house” (Leviticus 16:6): “his house” this refers to his wife. They said to him: if so there would be no end to the matter.", 1.2. "All seven days he sprinkles the blood and burns the incense and cleans lamps and offers the head and the leg; And on all other days if he wants he offers, for the high priest is first in offering a portion and has first place in taking a portion.", 1.3. "They delivered to him elders from the elders of the court and they read before him [throughout the seven days] from the order of the day. And they say to him, “Sir, high priest, you read it yourself with your own mouth, lest you have forgotten or lest you have never learned.” On the eve of Yom HaKippurim in the morning they place him at the eastern gate and pass before him oxen, rams and sheep, so that he may recognize and become familiar with the service.", 1.4. "All seven days they did not withhold food or drink from him. On the eve of Yom HaKippurim near nightfall they would not let him eat much because food brings about sleep.", 1.5. "The elders of the court handed him over to the elders of the priesthood and they took him up to the upper chamber of the house of Avtinas. They adjured him and then left. And they said to him [when leaving]: “Sir, high priest, we are messengers of the court and you are our messenger and the messenger of the court. We adjure you by the one that caused His name dwell in this house that you do not change anything of what we said to you.” He turned aside and wept and they turned aside and wept.", 1.6. "If he was a sage he would expound, and if not, the disciples of the sages would expound before him. If he was familiar with reading [the Scriptures] he would read, if not they would read before him. From what would they read before him? From Job, Ezra and Chronicles. Zechariah ben Kv’utal says: I have often read before him from Daniel.", 1.7. "If he wished to sleep, young priests would snap their middle finger before him and say: “Sir high priest, stand up and drive the sleep away by standing once on this [cold] floor. They would keep him busy until the time for the slaughtering [of the daily morning offering] would arrive.", 1.8. "Every day they would remove [the ashes from] the altar at the cock’s crow or close to that time, either before or after. But on Yom HaKippurim from midnight, and on the festivals at the [end of the] first watch; And the cock’s crow would not arrive before the Temple court was full of Israelites.", |
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44. Mishnah, Tamid, 2.2, 3.8, 7.4 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •joy, rejoicing, Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 132, 140, 149| 2.2. "הֵחֵלּוּ מַעֲלִין בָּאֵפֶר עַל גַּבֵּי הַתַּפּוּחַ. וְתַפּוּחַ הָיָה בְאֶמְצַע הַמִּזְבֵּחַ, פְּעָמִים עָלָיו כִּשְׁלשׁ מֵאוֹת כּוֹר. וּבָרְגָלִים לֹא הָיוּ מְדַשְּׁנִין אוֹתוֹ, מִפְּנֵי שֶׁהוּא נוֹי לַמִּזְבֵּחַ. מִיָּמָיו לֹא נִתְעַצֵּל הַכֹּהֵן מִלְּהוֹצִיא אֶת הַדָּשֶׁן: \n", 3.8. "מִירִיחוֹ הָיוּ שׁוֹמְעִין קוֹל שַׁעַר הַגָּדוֹל שֶׁנִּפְתָּח. מִירִיחוֹ הָיוּ שׁוֹמְעִין קוֹל הַמַּגְרֵפָה. מִירִיחוֹ הָיוּ שׁוֹמְעִין קוֹל הָעֵץ שֶׁעָשָׂה בֶן קָטִין מוּכְנִי לַכִּיּוֹר. מִירִיחוֹ הָיוּ שׁוֹמְעִין קוֹל גְּבִינִי כָּרוֹז. מִירִיחוֹ הָיוּ שׁוֹמְעִין קוֹל הֶחָלִיל. מִירִיחוֹ הָיוּ שׁוֹמְעִין קוֹל הַצֶּלְצָל. מִירִיחוֹ הָיוּ שׁוֹמְעִין קוֹל הַשִּׁיר. מִירִיחוֹ הָיוּ שׁוֹמְעִים קוֹל הַשּׁוֹפָר. וְיֵשׁ אוֹמְרִים, אַף קוֹל שֶׁל כֹּהֵן גָּדוֹל בְּשָׁעָה שֶׁהוּא מַזְכִּיר אֶת הַשֵּׁם בְּיוֹם הַכִּפּוּרִים. מִירִיחוֹ הָיוּ מְרִיחִים רֵיחַ פִּטּוּם הַקְּטֹרֶת. אָמַר רַבִּי אֱלִיעֶזֶר בֶּן דִּגְלַאי, עִזִּים הָיוּ לְבֵית אַבָּא בְּהַר מִכְוָר, וְהָיוּ מִתְעַטְּשׁוֹת מֵרֵיחַ פִּטּוּם הַקְּטֹרֶת: \n", 7.4. "הַשִּׁיר שֶׁהָיוּ הַלְוִיִּם אוֹמְרִים בַּמִּקְדָּשׁ, בַּיּוֹם הָרִאשׁוֹן הָיוּ אוֹמְרִים (תהילים כ״ד:א׳), לַה' הָאָרֶץ וּמְלוֹאָהּ תֵּבֵל וְיֹשְׁבֵי בָהּ. בַּשֵּׁנִי הָיוּ אוֹמְרִים (שם מח), גָּדוֹל ה' וּמְהֻלָּל מְאֹד בְּעִיר אֱלֹהֵינוּ הַר קָדְשׁוֹ. בַּשְּׁלִישִׁי הָיוּ אוֹמְרִים (שם פב), אֱלֹהִים נִצָּב בַּעֲדַת אֵל בְּקֶרֶב אֱלֹהִים יִשְׁפֹּט. בָּרְבִיעִי הָיוּ אוֹמְרִים (שם צד), אֵל נְקָמוֹת ה' אֵל נְקָמוֹת הוֹפִיעַ וְגוֹ'. בַּחֲמִישִׁי הָיוּ אוֹמְרִים (שם פא), הַרְנִינוּ לֵאלֹהִים עוּזֵּנוּ, הָרִיעוּ לֵאלֹהֵי יַעֲקֹב. בַּשִּׁשִּׁי הָיוּ אוֹמְרִים (שם צג), ה' מָלָךְ גֵּאוּת לָבֵשׁ וְגוֹ'. בְּשַׁבָּת הָיוּ אוֹמְרִים (שם צב), מִזְמוֹר שִׁיר לְיוֹם הַשַּׁבָּת, מִזְמוֹר שִׁיר לֶעָתִיד לָבֹא, לְיוֹם שֶׁכֻּלּוֹ שַׁבָּת מְנוּחָה לְחַיֵּי הָעוֹלָמִים:", | 2.2. "They then began to throw the ashes on to the heap (tapuah). This heap was in the middle of the altar, and sometimes there was as much as three hundred kor on it. On festivals they did not use to clear away the ash because it was reckoned an ornament to the altar. It never happened that the priest was neglectful in taking out the ashes.", 3.8. "From Jericho they could hear the sound of the great gate being opened. From Jericho they could hear the sound of the magrephah. From Jericho they could hear the noise of the wooden pulley which Ben Katin made for the laver. From Jericho they could hear the voice of Gevini the herald. From Jericho they could hear the sound of the pipes. From Jericho they could hear the sound of the cymbals. From Jericho they could hear the sound of the singing [of the Levites]. From Jericho they could hear the sound of the shofar. Some say also of the high priest when he pronounced the divine name on Yom Kippur. From Jericho they could smell the odor of the compounding of incense. Rabbi Elazar ben Diglai said: my father had some goats in Har Michvar, and they would sneeze from the smell of the incense.", 7.4. "The following are the psalms that were chanted in the Temple.On the first day they used to say, “The earth is the Lord's and the fullness thereof, the world and they that dwell therein” (Psalms. On the second day they used to say: “Great is the Lord and highly to be praised, in the city of our God. His holy mountain” (Psalms. On the third day they used to say: “God stands in the congregation of God, in the midst of the judges he judges” (Psalms. On the fourth day they used to say: “O Lord, God to whom vengeance belongs. God to whom vengeance belongs, shine forth” (Psalms. On the fifth day they used to say: “Sing aloud unto God our strength, shout unto the God of Jacob” (Psalms. On the sixth day they used to say: “The lord reigns, he is clothed in majesty, the Lord is clothed, He has girded himself with strength” (Psalms. On Shabbat they used to say: “A psalm, a song for the Sabbath day” (Psalms. A psalm, a song for the time to come, for the day that will be all Shabbat and rest for everlasting life. Congratulations! We have finished Tractate Tamid! It is a tradition at this point to thank God for helping us finish learning the tractate and to commit ourselves to going back and relearning it, so that we may not forget it and so that its lessons will stay with us for all of our lives. Tamid may have been one of the more unusual tractates that we have ever learned. Instead of disputes between sages, heaps of logic and laws, we get an intricate description of the Temple service. Indeed, although the language is clearly rabbinic Hebrew, its descriptive style is more characteristic of the Bible than of rabbinic literature. It is likely that these descriptions, or at least parts thereof, come from Temple times. They were preserved because the rabbis fervently hoped that the Temple would be rebuilt during their own lifetimes. While we may or may not share in this wish, I think we can all appreciate the respect in which they held this ceremony. Despite the fact that it was performed each and every day, twice every day, they don’t seem to have lost their sense of wonder at the intimate connection that they received with God through the sacrificial process. I hope you have enjoyed Tamid. Tomorrow we begin Tractate Middot (the last tractate in Seder Kodashim!).", |
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| 45. Josephus Flavius, Jewish War, 16.301 (1st cent. CE - 1st cent. CE) Tagged with subjects: •joy, rejoicing, Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 270 |
46. Mishnah, Sukkah, 1.2, 1.4, 1.6-1.7, 2.9, 3.9, 3.12, 4.1-4.3, 4.5-4.7, 4.9-4.10, 5.1-5.6 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •joy, rejoicing, Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 53, 54, 106, 112, 116, 117, 132, 135, 138, 141, 142, 143, 144, 156, 182, 226, 263, 313| 1.2. "הָעוֹשֶׂה סֻכָּתוֹ תַחַת הָאִילָן, כְּאִלּוּ עֲשָׂאָהּ בְּתוֹךְ הַבָּיִת. סֻכָּה עַל גַּבֵּי סֻכָּה, הָעֶלְיוֹנָה כְשֵׁרָה, וְהַתַּחְתּוֹנָה פְּסוּלָה. רַבִּי יְהוּדָה אוֹמֵר, אִם אֵין דִּיּוּרִין בָּעֶלְיוֹנָה, הַתַּחְתּוֹנָה כְּשֵׁרָה: \n", 1.4. "הִדְלָה עָלֶיהָ אֶת הַגֶּפֶן וְאֶת הַדְּלַעַת וְאֶת הַקִּסּוֹם וְסִכֵּךְ עַל גַּבָּהּ, פְּסוּלָה. וְאִם הָיָה סִכּוּךְ הַרְבֵּה מֵהֶן, אוֹ שֶׁקְּצָצָן, כְּשֵׁרָה. זֶה הַכְּלָל, כֹּל שֶׁהוּא מְקַבֵּל טֻמְאָה וְאֵין גִּדּוּלוֹ מִן הָאָרֶץ, אֵין מְסַכְּכִין בּוֹ. וְכָל דָּבָר שֶׁאֵינוֹ מְקַבֵּל טֻמְאָה וְגִדּוּלוֹ מִן הָאָרֶץ, מְסַכְּכִין בּוֹ: \n", 1.6. "מְסַכְּכִין בִּנְסָרִים, דִּבְרֵי רַבִּי יְהוּדָה. וְרַבִּי מֵאִיר אוֹסֵר. נָתַן עָלֶיהָ נֶסֶר שֶׁהוּא רָחָב אַרְבָּעָה טְפָחִים, כְּשֵׁרָה, וּבִלְבַד שֶׁלֹא יִישַׁן תַּחְתָּיו: \n", 1.7. "תִּקְרָה שֶׁאֵין עָלֶיהָ מַעֲזִיבָה, רַבִּי יְהוּדָה אוֹמֵר, בֵּית שַׁמַּאי אוֹמְרִים, מְפַקְפֵּק וְנוֹטֵל אַחַת מִבֵּינְתַיִם, וּבֵית הִלֵּל אוֹמְרִים, מְפַקְפֵּק אוֹ נוֹטֵל אַחַת מִבֵּינְתַיִם. רַבִּי מֵאִיר אוֹמֵר, נוֹטֵל אַחַת מִבֵּינְתַיִם, וְאֵין מְפַקְפֵּק: \n", 2.9. "כָּל שִׁבְעַת הַיָּמִים אָדָם עוֹשֶׂה סֻכָּתוֹ קֶבַע וּבֵיתוֹ עֲרַאי. יָרְדוּ גְשָׁמִים, מֵאֵימָתַי מֻתָּר לְפַנּוֹת, מִשֶּׁתִּסְרַח הַמִּקְפָּה. מָשְׁלוּ מָשָׁל, לְמָה הַדָּבָר דּוֹמֶה, לְעֶבֶד שֶׁבָּא לִמְזוֹג כּוֹס לְרַבּוֹ, וְשָׁפַךְ לוֹ קִיתוֹן עַל פָּנָיו: \n", 3.9. "וְהֵיכָן הָיוּ מְנַעְנְעִין, בְּהוֹדוּ לַה' תְּחִלָּה וָסוֹף, וּבְאָנָּא ה' הוֹשִׁיעָה נָּא, דִּבְרֵי בֵית הִלֵּל. וּבֵית שַׁמַּאי אוֹמְרִים, אַף בְּאָנָּא ה' הַצְלִיחָה נָא. אָמַר רַבִּי עֲקִיבָא, צוֹפֶה הָיִיתִי בְרַבָּן גַּמְלִיאֵל וּבְרַבִּי יְהוֹשֻׁעַ, שֶׁכָּל הָעָם הָיוּ מְנַעְנְעִים אֶת לוּלְבֵיהֶן, וְהֵן לֹא נִעְנְעוּ אֶלָּא בְאָנָּא ה' הוֹשִׁיעָה נָּא. מִי שֶׁבָּא בַדֶּרֶךְ וְלֹא הָיָה בְיָדוֹ לוּלָב לִטֹּל, לִכְשֶׁיִּכָּנֵס לְבֵיתוֹ יִטֹּל עַל שֻׁלְחָנוֹ. לֹא נָטַל שַׁחֲרִית, יִטֹּל בֵּין הָעַרְבַּיִם, שֶׁכָּל הַיּוֹם כָּשֵׁר לַלּוּלָב: \n", 3.12. "בָּרִאשׁוֹנָה הָיָה לוּלָב נִטָּל בַּמִּקְדָּשׁ שִׁבְעָה, וּבַמְּדִינָה יוֹם אֶחָד. מִשֶּׁחָרַב בֵּית הַמִּקְדָּשׁ, הִתְקִין רַבָּן יוֹחָנָן בֶּן זַכַּאי שֶׁיְּהֵא לוּלָב נִטָּל בַּמְּדִינָה שִׁבְעָה, זֵכֶר לַמִּקְדָשׁ. וְשֶׁיְּהֵא יוֹם הָנֵף כֻּלּוֹ אָסוּר: \n", 4.1. "לוּלָב וַעֲרָבָה, שִׁשָּׁה וְשִׁבְעָה. הַהַלֵּל וְהַשִּׂמְחָה, שְׁמֹנָה. סֻכָּה וְנִסּוּךְ הַמַּיִם, שִׁבְעָה. וְהֶחָלִיל, חֲמִשָּׁה וְשִׁשָּׁה: \n", 4.2. "לוּלָב שִׁבְעָה כֵּיצַד, יוֹם טוֹב הָרִאשׁוֹן שֶׁל חָג שֶׁחָל לִהְיוֹת בְּשַׁבָּת, לוּלָב שִׁבְעָה, וּשְׁאָר כָּל הַיָּמִים, שִׁשָּׁה: \n", 4.3. "עֲרָבָה שִׁבְעָה כֵּיצַד, יוֹם שְׁבִיעִי שֶׁל עֲרָבָה שֶׁחָל לִהְיוֹת בְּשַׁבָּת, עֲרָבָה שִׁבְעָה, וּשְׁאָר כָּל הַיָּמִים שִׁשָּׁה: \n", 4.5. "מִצְוַת עֲרָבָה כֵּיצַד, מָקוֹם הָיָה לְמַטָּה מִירוּשָׁלַיִם, וְנִקְרָא מוֹצָא. יוֹרְדִין לְשָׁם וּמְלַקְּטִין מִשָּׁם מֻרְבִּיּוֹת שֶׁל עֲרָבָה, וּבָאִין וְזוֹקְפִין אוֹתָן בְּצִדֵּי הַמִּזְבֵּחַ, וְרָאשֵׁיהֶן כְּפוּפִין עַל גַּבֵּי הַמִּזְבֵּחַ. תָּקְעוּ וְהֵרִיעוּ וְתָקָעוּ. בְּכָל יוֹם מַקִּיפִין אֶת הַמִּזְבֵּחַ פַּעַם אַחַת, וְאוֹמְרִים, אָנָּא ה' הוֹשִׁיעָה נָּא, אָנָּא ה' הַצְלִיחָה נָּא. רַבִּי יְהוּדָה אוֹמֵר, אֲנִי וָהוֹ הוֹשִׁיעָה נָּא. וְאוֹתוֹ הַיּוֹם מַקִּיפִין אֶת הַמִּזְבֵּחַ שֶׁבַע פְּעָמִים. בִּשְׁעַת פְּטִירָתָן, מָה הֵן אוֹמְרִים, יֹפִי לְךָ מִזְבֵּחַ, יֹפִי לְךָ מִזְבֵּחַ. רַבִּי אֱלִיעֶזֶר אוֹמֵר, לְיָהּ וּלְךָ, מִזְבֵּחַ. לְיָהּ וּלְךָ, מִזְבֵּחַ: \n", 4.6. "כְּמַעֲשֵׂהוּ בְחֹל כָּךְ מַעֲשֵׂהוּ בְשַׁבָּת, אֶלָּא שֶׁהָיוּ מְלַקְּטִין אוֹתָן מֵעֶרֶב שַׁבָּת וּמַנִּיחִים אוֹתָן בְּגִיגִיּוֹת שֶׁל זָהָב, כְּדֵי שֶׁלֹּא יִכְמֹשׁוּ. רַבִּי יוֹחָנָן בֶּן בְּרוֹקָה אוֹמֵר, חֲרִיּוֹת שֶׁל דֶּקֶל הָיוּ מְבִיאִין, וְחוֹבְטִין אוֹתָן בַּקַּרְקַע בְּצִדֵּי הַמִּזְבֵּחַ, וְאוֹתוֹ הַיּוֹם נִקְרָא יוֹם חִבּוּט חֲרִיּוֹת: \n", 4.7. "מִיַּד הַתִּינוֹקוֹת שׁוֹמְטִין אֶת לוּלְבֵיהֶן וְאוֹכְלִין אֶתְרוֹגֵיהֶן: \n", 4.9. "נִסּוּךְ הַמַּיִם כֵּיצַד. צְלוֹחִית שֶׁל זָהָב מַחֲזֶקֶת שְׁלשֶׁת לֻגִּים הָיָה מְמַלֵּא מִן הַשִּׁלּוֹחַ. הִגִּיעוּ לְשַׁעַר הַמַּיִם, תָּקְעוּ וְהֵרִיעוּ וְתָקָעוּ. עָלָה בַכֶּבֶשׁ וּפָנָה לִשְׂמֹאלוֹ, שְׁנֵי סְפָלִים שֶׁל כֶּסֶף הָיוּ שָׁם. רַבִּי יְהוּדָה אוֹמֵר, שֶׁל סִיד הָיוּ, אֶלָּא שֶׁהָיוּ מֻשְׁחָרִין פְּנֵיהֶם מִפְּנֵי הַיָּיִן. וּמְנֻקָּבִין כְּמִין שְׁנֵי חֳטָמִין דַּקִּין, אֶחָד מְעֻבֶּה וְאֶחָד דַּק, כְּדֵי שֶׁיְּהוּ שְׁנֵיהֶם כָּלִין בְּבַת אַחַת. מַעֲרָבִי שֶׁל מַיִם, מִזְרָחִי שֶׁל יָיִן. עֵרָה שֶׁל מַיִם לְתוֹךְ שֶׁל יַיִן, וְשֶׁל יַיִן לְתוֹךְ שֶׁל מַיִם, יָצָא. רַבִּי יְהוּדָה אוֹמֵר, בְּלֹג הָיָה מְנַסֵּךְ כָּל שְׁמֹנָה. וְלַמְנַסֵּךְ אוֹמְרִים לוֹ, הַגְבַּהּ יָדֶךָ, שֶׁפַּעַם אַחַת נִסֵּךְ אֶחָד עַל גַּבֵּי רַגְלָיו, וּרְגָמוּהוּ כָל הָעָם בְּאֶתְרוֹגֵיהֶן: \n", 4.10. "כְּמַעֲשֵׂהוּ בְחֹל כָּךְ מַעֲשֵׂהוּ בְשַׁבָּת, אֶלָּא שֶׁהָיָה מְמַלֵּא מֵעֶרֶב שַׁבָּת חָבִית שֶׁל זָהָב שֶׁאֵינָהּ מְקֻדֶּשֶׁת, מִן הַשִּׁלּוֹחַ, וּמַנִּיחָהּ בַּלִּשְׁכָּה. נִשְׁפְּכָה אוֹ נִתְגַּלְּתָה, הָיָה מְמַלֵּא מִן הַכִּיּוֹר, שֶׁהַיַּיִן וְהַמַּיִם הַמְּגֻלִּין, פְּסוּלִים לְגַבֵּי הַמִּזְבֵּחַ: \n", 5.1. "הֶחָלִיל חֲמִשָּׁה וְשִׁשָּׁה. זֶהוּ הֶחָלִיל שֶׁל בֵּית הַשּׁוֹאֵבָה, שֶׁאֵינָה דּוֹחָה לֹא אֶת הַשַּׁבָּת וְלֹא אֶת יוֹם טוֹב. אָמְרוּ, כָּל מִי שֶׁלֹּא רָאָה שִׂמְחַת בֵּית הַשּׁוֹאֵבָה, לֹא רָאָה שִׂמְחָה מִיָּמָיו: \n", 5.2. "בְּמוֹצָאֵי יוֹם טוֹב הָרִאשׁוֹן שֶׁל חָג, יָרְדוּ לְעֶזְרַת נָשִׁים, וּמְתַקְּנִין שָׁם תִּקּוּן גָּדוֹל. וּמְנוֹרוֹת שֶׁל זָהָב הָיוּ שָׁם, וְאַרְבָּעָה סְפָלִים שֶׁל זָהָב בְּרָאשֵׁיהֶן, וְאַרְבָּעָה סֻלָּמוֹת לְכָל אֶחָד וְאֶחָד, וְאַרְבָּעָה יְלָדִים מִפִּרְחֵי כְהֻנָּה וּבִידֵיהֶם כַּדִּים שֶׁל שֶׁמֶן שֶׁל מֵאָה וְעֶשְׂרִים לֹג, שֶׁהֵן מַטִּילִין לְכָל סֵפֶל וָסֵפֶל: \n", 5.3. "מִבְּלָאֵי מִכְנְסֵי כֹהֲנִים וּמֵהֶמְיָנֵיהֶן מֵהֶן הָיוּ מַפְקִיעִין, וּבָהֶן הָיוּ מַדְלִיקִין, וְלֹא הָיְתָה חָצֵר בִּירוּשָׁלַיִם שֶׁאֵינָהּ מְאִירָה מֵאוֹר בֵּית הַשּׁוֹאֵבָה: \n", 5.4. "חֲסִידִים וְאַנְשֵׁי מַעֲשֶׂה הָיוּ מְרַקְּדִים לִפְנֵיהֶם בַּאֲבוּקוֹת שֶׁל אוֹר שֶׁבִּידֵיהֶן, וְאוֹמְרִים לִפְנֵיהֶן דִּבְרֵי שִׁירוֹת וְתִשְׁבָּחוֹת. וְהַלְוִיִּם בְּכִנּוֹרוֹת וּבִנְבָלִים וּבִמְצִלְתַּיִם וּבַחֲצוֹצְרוֹת וּבִכְלֵי שִׁיר בְּלֹא מִסְפָּר, עַל חֲמֵשׁ עֶשְׂרֵה מַעֲלוֹת הַיּוֹרְדוֹת מֵעֶזְרַת יִשְׂרָאֵל לְעֶזְרַת נָשִׁים, כְּנֶגֶד חֲמִשָּׁה עָשָׂר שִׁיר הַמַּעֲלוֹת שֶׁבַּתְּהִלִּים, שֶׁעֲלֵיהֶן לְוִיִּים עוֹמְדִין בִּכְלֵי שִׁיר וְאוֹמְרִים שִׁירָה. וְעָמְדוּ שְׁנֵי כֹהֲנִים בַּשַּׁעַר הָעֶלְיוֹן שֶׁיּוֹרֵד מֵעֶזְרַת יִשְׂרָאֵל לְעֶזְרַת נָשִׁים, וּשְׁתֵּי חֲצוֹצְרוֹת בִּידֵיהֶן. קָרָא הַגֶּבֶר, תָּקְעוּ וְהֵרִיעוּ וְתָקָעוּ. הִגִּיעוּ לְמַעְלָה עֲשִׂירִית, תָּקְעוּ וְהֵרִיעוּ וְתָקָעוּ. הִגִּיעוּ לָעֲזָרָה, תָּקְעוּ וְהֵרִיעוּ וְתָקָעוּ. הָיוּ תוֹקְעִין וְהוֹלְכִין, עַד שֶׁמַּגִּיעִין לַשַּׁעַר הַיּוֹצֵא מִזְרָח. הִגִּיעוּ לַשַּׁעַר הַיּוֹצֵא מִמִּזְרָח, הָפְכוּ פְנֵיהֶן לַמַּעֲרָב, וְאָמְרוּ, אֲבוֹתֵינוּ שֶׁהָיוּ בַמָּקוֹם הַזֶּה אֲחוֹרֵיהֶם אֶל הֵיכַל ה' וּפְנֵיהֶם קֵדְמָה, וְהֵמָּה מִשְׁתַּחֲוִים קֵדְמָה לַשָּׁמֶשׁ, וְאָנוּ לְיָהּ עֵינֵינוּ. רַבִּי יְהוּדָה אוֹמֵר, הָיוּ שׁוֹנִין וְאוֹמְרִין, אָנוּ לְיָהּ, וּלְיָהּ עֵינֵינוּ: \n", 5.5. "אֵין פּוֹחֲתִין מֵעֶשְׂרִים וְאַחַת תְּקִיעוֹת בַּמִּקְדָּשׁ, וְאֵין מוֹסִיפִין עַל אַרְבָּעִים וּשְׁמֹנֶה. בְּכָל יוֹם הָיוּ שָׁם עֶשְׂרִים וְאַחַת תְּקִיעוֹת בַּמִּקְדָּשׁ, שָׁלשׁ לִפְתִיחַת שְׁעָרִים, וְתֵשַׁע לְתָמִיד שֶׁל שַׁחַר, וְתֵשַׁע לְתָמִיד שֶׁל בֵּין הָעַרְבָּיִם. וּבַמּוּסָפִין הָיוּ מוֹסִיפִין עוֹד תֵּשַׁע. וּבְעֶרֶב שַׁבָּת הָיוּ מוֹסִיפִין עוֹד שֵׁשׁ, שָׁלשׁ לְהַבְטִיל הָעָם מִמְּלָאכָה, וְשָׁלשׁ לְהַבְדִּיל בֵּין קֹדֶשׁ לְחֹל. עֶרֶב שַׁבָּת שֶׁבְּתוֹךְ הֶחָג הָיוּ שָׁם אַרְבָּעִים וּשְׁמֹנֶה, שָׁלשׁ לִפְתִיחַת שְׁעָרִים, שָׁלשׁ לַשַּׁעַר הָעֶלְיוֹן, וְשָׁלשׁ לַשַּׁעַר הַתַּחְתּוֹן, וְשָׁלשׁ לְמִלּוּי הַמַּיִם, וְשָׁלשׁ עַל גַּבֵּי מִזְבֵּחַ, תֵּשַׁע לְתָמִיד שֶׁל שַׁחַר, וְתֵשַׁע לְתָמִיד שֶׁל בֵּין הָעַרְבַּיִם, וְתֵשַׁע לַמּוּסָפִין, שָׁלשׁ לְהַבְטִיל אֶת הָעָם מִן הַמְּלָאכָה, וְשָׁלשׁ לְהַבְדִּיל בֵּין קֹדֶשׁ לְחֹל: \n", 5.6. "יוֹם טוֹב הָרִאשׁוֹן שֶׁל חָג הָיוּ שָׁם שְׁלשָׁה עָשָׂר פָּרִים, וְאֵילִים שְׁנַיִם, וְשָׂעִיר אֶחָד. נִשְׁתַּיְּרוּ שָׁם אַרְבָּעָה עָשָׂר כְּבָשִׂים לִשְׁמֹנֶה מִשְׁמָרוֹת. בַּיּוֹם הָרִאשׁוֹן, שִׁשָּׁה מַקְרִיבִין שְׁנַיִם שְׁנַיִם, וְהַשְּׁאָר אֶחָד אֶחָד. בַּשֵּׁנִי, חֲמִשָּׁה מַקְרִיבִין שְׁנַיִם שְׁנַיִם, וְהַשְׁאָר אֶחָד אֶחָד. בַּשְּׁלִישִׁי, אַרְבָּעָה מַקְרִיבִין שְׁנַיִם שְׁנַיִם, וְהַשְׁאָר אֶחָד אֶחָד. בָּרְבִיעִי, שְׁלשָׁה מַקְרִיבִין שְׁנַיִם שְׁנַיִם, וְהַשְּׁאָר אֶחָד אֶחָד. בַּחֲמִשִּׁי, שְׁנַיִם מַקְרִיבִין שְׁנַיִם שְׁנַיִם, וְהַשְּׁאָר אֶחָד אֶחָד. בַּשִּׁשִּׁי, אֶחָד מַקְרִיב שְׁנַיִם, וְהַשְּׁאָר אֶחָד אֶחָד. בַּשְּׁבִיעִי, כֻּלָּן שָׁוִין. בַּשְּׁמִינִי, חָזְרוּ לַפַּיִס כְּבָרְגָלִים. אָמְרוּ, מִי שֶׁהִקְרִיב פָּרִים הַיּוֹם, לֹא יַקְרִיב לְמָחָר, אֶלָּא חוֹזְרִין חֲלִילָה: \n", | 1.2. "One who makes his sukkah under a tree, it is as if he made it within the house. One [who makes] a sukkah on top of another sukkah, the upper one is valid but the lower is invalid. Rabbi Judah says: if there are no occupants in the upper one, the lower one is valid.", 1.4. "If he trained a vine or a gourd or ivy over [the sukkah] and put skhakh on top of it, it is not valid. But if the skhakh is more than them, or if he cut them, it is valid. This is the general rule: whatever is susceptible to [ritual] impurity and does not grow from the ground may not be used for skhakh, but whatever is not susceptible to [ritual] impurity and does grow from ground soil may be used for skhakh.", 1.6. "They may make skhakh out of wooden planks, the words or Rabbi Judah. Rabbi Meir forbids. If one places on top of [the sukkah] a plank four handbreadths wide, it is valid provided that he does not sleep under it.", 1.7. "A [wooden] roof that has no plastering: Rabbi Judah says: Bet Shammai say that he should loosen [the planks] and remove one from between each two. And Bet Hillel say he should either loosen [the planks] or remove one from between two. Rabbi Meir says, he removes one from between two, but he does not loosen [the planks].", 2.9. "All seven days [of the festival] a man must make the sukkah his permanent residence and his house his temporary residence. If rain fell, when may one be permitted to leave it? When the porridge becomes spoiled. They made a parable. To what can this be compared? To a slave who comes to fill the cup for his master, and he poured a pitcher over his face.", 3.9. "And where [in the service] do they wave [the lulav]? At “Give thanks to the Lord” (Psalm, at the beginning and at the end, and at “O Lord, deliver us” (118:25), the words of Bet Hillel. Bet Shammai say: also at “O Lord, let us prosper.” Rabbi Akiva says: I was watching Rabban Gamaliel and Rabbi Joshua, and while all the people were waving their lulavs [at “O Lord, let us prosper”] they waved them only at “O Lord deliver us.” One who was on a journey and had no lulav to take, when he enters his house he should take it [even if he is] at his table. If he did not take the lulav in the morning, he should take it at any time before dusk, since the whole day is valid for [taking] the lulav.", 3.12. "In earlier times the lulav was taken for seven days in the Temple, and in the provinces for one day only. When the temple was destroyed, Rabbi Yoha ben Zakkai decreed that the lulav should be taken in the provinces for seven days in memory of the Temple, [He also decreed] that on the whole of the day of waving it be forbidden [to eat the new produce].", 4.1. "[The rituals of] the lulav and the aravah are for six or seven [days]; The Hallel and the rejoicing are for eight [days]; The sukkah and the water libation are for seven [days]; The flute is for five or six [days].", 4.2. "“The lulav for seven.” How so? If the first day of the festival fell on Shabbat, the lulav [is taken for] seven days; on any other day, [it is taken] for six.", 4.3. "“The aravah seven days.” How is this? If the seventh day of [the ritual of] the aravah fell on Shabbat, [it lasts] seven days; if it fell on any other day, [it lasts only] six.", 4.5. "The mitzvah of the aravah how was it [performed]?There was a place below Jerusalem called Moza. They went down there and gathered tall branches of aravot and then they came and stood them up at the sides of the altar, and their tops were bent over the altar. They then sounded a teki’ah [long blast], a teru’ah [staccato blast] and again a teki’ah. Every day they went round the altar once, saying, “O Lord, save us, O Lord, make us prosper” (Psalms 118:. Rabbi Judah says: “Ani vaho, save us.” On that day they went round the altar seven times. When they departed, what did they say? “O altar, beauty is to you! O altar, beauty is to you!” Rabbi Eliezer said: [they would say,] “To the Lord and to you, O altar, to the Lord and to you, O altar.”", 4.6. "As was its performance on a weekday, so was its performance on Shabbat, except that they would gather them on the eve of Shabbat and place them in golden basins so that they would not become wilted. Rabbi Yoha ben Beroka says: they used to bring palm branches and they would beat them on the ground at the sides of the altar, and that day was called “[the day of] the beating of the palm branches.”", 4.7. "Immediately after beating the willows (or palm branches) the children undo their lulavs and eat their etrogim.", 4.9. "How was the water libation [performed]? A golden flask holding three logs was filled from the Shiloah. When they arrived at the water gate, they sounded a teki'ah [long blast], a teru'ah [a staccato note] and again a teki'ah. [The priest then] went up the ascent [of the altar] and turned to his left where there were two silver bowls. Rabbi Judah says: they were of plaster [but they looked silver] because their surfaces were darkened from the wine. They had each a hole like a slender snout, one being wide and the other narrow so that both emptied at the same time. The one on the west was for water and the one on the east for wine. If he poured the flask of water into the bowl for wine, or that of wine into that for water, he has fulfilled his obligation. Rabbi Judah says: with one log he performed the ceremony of the water-libation all eight days. To [the priest] who performed the libation they used to say, “Raise your hand”, for one time, a certain man poured out the water over his feet, and all the people pelted him with their etrogs.", 4.10. "As it was performed on weekdays, so was it was performed on Shabbat, save that on the eve of Shabbat he would fill a non-sanctified golden barrel from the Shiloah, and place it in the chamber. If it was poured away or uncovered, he would refill it from the laver, for wine or water which has become uncovered is invalid for the altar.", 5.1. "The flute was for five or six days. This refers to the flute at the Bet Hashoevah [the place of the water-drawing] which does not override Shabbat or the festival day. They said: he who has not seen the Simchat Bet Hashoevah has never seen rejoicing in his life.", 5.2. "At the conclusion of the first festival day of Sukkot they descended to the Women’s Court (Ezrat Nashim) and they would make there a great enactment. And golden candlesticks were there, and four golden bowls on the top of each of them and four ladders to each, and four youths drawn from the young priests, and in their hands there were jars of oil containing one hundred and twenty logs which they poured into the bowls.", 5.3. "From the worn-out pants and belts of the priests they made wicks and with them they kindled the lamps. And there was not a courtyard in Jerusalem that was not illuminated by the light of the Bet Hashoevah.", 5.4. "Men of piety and good deeds used to dance before them with lighted torches in their hands, and they would sing songs and praises. And Levites with innumerable harps, lyres, cymbals and trumpets and other musical instruments stood upon the fifteen steps leading down from the Court of the Israelites to the Court of the Women, corresponding to the fifteen songs of ascents in the Psalms, and it was on these [steps] that the Levites stood with their musical instruments and sang their songs. Two priests stood by the upper gate which leads down from the Court of the Israelites to the Court of the Women, with two trumpets in their hands. When the cock crowed they sounded a teki'ah [drawn-out blast], a teru'ah [staccato note] and again a teki'ah. When they reached the tenth step they sounded a teki'ah, a teru'ah and again a teki'ah. When they reached the Court [of the Women] they sounded a teki'ah, a teru'ah and again a teki'ah. They would sound their trumpets and proceed until they reached the gate which leads out to the east. When they reached the gate which leads out to the east, they turned their faces from east to west and said, “Our fathers who were in this place ‘their backs were toward the Temple of the Lord, and their faces toward the east, and they worshipped the sun toward the east’, but as for us, our eyes are turned to the Lord.” Rabbi Judah said: they used to repeat [the last words] and say “We are the Lord’s and our eyes are turned to the Lord.”", 5.5. "They never have less than twenty-one blasts in the Temple, and never more than forty-eight. Every day there were twenty-one blasts in the Temple, three at the opening of the gates, nine at the morning tamid sacrifice, and nine at the evening tamid sacrifice. At the musafim (additional sacrifices) they would add another nine. And on the eve of Shabbat they would add another six, three as a sign to the people to stop working and three to mark a distinction between the holy and the profane. On the eve of Shabbat in the intermediate days of the [Sukkoth] festival, there were [therefore] forty-eight blasts: three at the opening of the gates, three at the upper gate, three at the lower gate, three at the water-drawing, three at the altar, nine at the daily morning sacrifice, nine at the daily evening sacrifice, nine at the additional sacrifices, three as a sign to the people to cease from work, and three to mark a distinction between the holy and the profane.", 5.6. "On the first festival day of Sukkot there were thirteen bulls, two rams and one goat. Fourteen lambs remained for the other eight priestly watches.On the first day, six [watches] offered two each and the remaining [two] one each. On the second day five offered two each and the remaining [four] one each. On the third day four offered two each and the remaining [six] one each. On the fourth day three offered two each and the remaining [eight] one each. On the fifth day two offered two each and the remaining [ten] one each. On the sixth day one offered two and the remaining [twelve] one each. On the seventh day all were equal. On the eighth day they again cast lots as on the other festivals. They said: the [watch] that offered bulls on one day should not offer them on the next, but that they should take their turns in rotation.", |
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47. Mishnah, Sotah, 9.14-9.15 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •joy, rejoicing, Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 53, 132| 9.14. "בַּפֻּלְמוֹס שֶׁל אַסְפַּסְיָנוּס גָּזְרוּ עַל עַטְרוֹת חֲתָנִים, וְעַל הָאֵרוּס. בַּפֻּלְמוֹס שֶׁל טִיטוּס גָּזְרוּ עַל עַטְרוֹת כַּלּוֹת, וְשֶׁלֹא יְלַמֵּד אָדָם אֶת בְּנוֹ יְוָנִית. בַּפֻּלְמוֹס הָאַחֲרוֹן גָּזְרוּ שֶׁלֹּא תֵצֵא הַכַּלָּה בָּאַפִּרְיוֹן בְּתוֹךְ הָעִיר, וְרַבּוֹתֵינוּ הִתִּירוּ שֶׁתֵּצֵא הַכַּלָּה בָּאַפִּרְיוֹן בְּתוֹךְ הָעִיר: \n", 9.15. "מִשֶּׁמֵּת רַבִּי מֵאִיר, בָּטְלוּ מוֹשְׁלֵי מְשָׁלִים. מִשֶּׁמֵּת בֶּן עַזַּאי, בָּטְלוּ הַשַּׁקְדָּנִים. מִשֶּׁמֵּת בֶּן זוֹמָא, בָּטְלוּ הַדַּרְשָׁנִים. מִשֶּׁמֵּת רַבִּי יְהוֹשֻׁעַ, פָּסְקָה טוֹבָה מִן הָעוֹלָם. מִשֶּׁמֵּת רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל, בָּא גוֹבַי וְרַבּוּ צָרוֹת. מִשֶּׁמֵּת רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה, פָּסַק הָעשֶׁר מִן הַחֲכָמִים. מִשֶּׁמֵּת רַבִּי עֲקִיבָא, בָּטַל כְּבוֹד הַתּוֹרָה. מִשֶּׁמֵּת רַבִּי חֲנִינָא בֶּן דּוֹסָא, בָּטְלוּ אַנְשֵׁי מַעֲשֶׂה. מִשֶּׁמֵּת רַבִּי יוֹסֵי קַטְנוּתָא, פָּסְקוּ חֲסִידִים. וְלָמָּה נִקְרָא שְׁמוֹ קַטְנוּתָא, שֶׁהָיָה קַטְנוּתָן שֶׁל חֲסִידִים. מִשֶּׁמֵּת רַבָּן יוֹחָנָן בֶּן זַכַּאי, בָּטַל זִיו הַחָכְמָה. מִשֶּׁמֵּת רַבָּן גַּמְלִיאֵל הַזָּקֵן, בָּטַל כְּבוֹד הַתּוֹרָה וּמֵתָה טָהֳרָה וּפְרִישׁוּת. מִשֶּׁמֵּת רַבִּי יִשְׁמָעֵאל בֶּן פָּאבִי, בָּטַל זִיו הַכְּהֻנָּה. מִשֶּׁמֵּת רַבִּי, בָּטְלָה עֲנָוָה וְיִרְאַת חֵטְא. רַבִּי פִנְחָס בֶּן יָאִיר אוֹמֵר, מִשֶּׁחָרַב בֵּית הַמִּקְדָּשׁ, בּוֹשׁוּ חֲבֵרִים וּבְנֵי חוֹרִין, וְחָפוּ רֹאשָׁם, וְנִדַּלְדְּלוּ אַנְשֵׁי מַעֲשֶׂה, וְגָבְרוּ בַעֲלֵי זְרוֹעַ וּבַעֲלֵי לָשׁוֹן, וְאֵין דּוֹרֵשׁ וְאֵין מְבַקֵּשׁ, וְאֵין שׁוֹאֵל, עַל מִי לָנוּ לְהִשָּׁעֵן, עַל אָבִינוּ שֶׁבַּשָּׁמָיִם. רַבִּי אֱלִיעֶזֶר הַגָּדוֹל אוֹמֵר, מִיּוֹם שֶׁחָרַב בֵּית הַמִּקְדָּשׁ, שָׁרוּ חַכִּימַיָּא לְמֶהֱוֵי כְסָפְרַיָּא, וְסָפְרַיָּא כְּחַזָּנָא, וְחַזָּנָא כְּעַמָּא דְאַרְעָא, וְעַמָּא דְאַרְעָא אָזְלָא וְדַלְדְּלָה, וְאֵין מְבַקֵּשׁ, עַל מִי יֵשׁ לְהִשָּׁעֵן, עַל אָבִינוּ שֶׁבַּשָּׁמָיִם. בְּעִקְּבוֹת מְשִׁיחָא חֻצְפָּא יִסְגֵּא, וְיֹקֶר יַאֲמִיר, הַגֶּפֶן תִּתֵּן פִּרְיָהּ וְהַיַּיִן בְּיֹקֶר, וְהַמַּלְכוּת תֵּהָפֵךְ לְמִינוּת, וְאֵין תּוֹכֵחָה, בֵּית וַעַד יִהְיֶה לִזְנוּת, וְהַגָּלִיל יֶחֱרַב, וְהַגַּבְלָן יִשּׁוֹם, וְאַנְשֵׁי הַגְּבוּל יְסוֹבְבוּ מֵעִיר לְעִיר וְלֹא יְחוֹנָּנוּ, וְחָכְמַת סוֹפְרִים תִּסְרַח, וְיִרְאֵי חֵטְא יִמָּאֲסוּ, וְהָאֱמֶת תְּהֵא נֶעְדֶּרֶת. נְעָרִים פְּנֵי זְקֵנִים יַלְבִּינוּ, זְקֵנִים יַעַמְדוּ מִפְּנֵי קְטַנִּים. (מיכה ז) בֵּן מְנַבֵּל אָב, בַּת קָמָה בְאִמָּהּ, כַּלָּה בַּחֲמֹתָהּ, אֹיְבֵי אִישׁ אַנְשֵׁי בֵיתוֹ. פְּנֵי הַדּוֹר כִּפְנֵי הַכֶּלֶב, הַבֵּן אֵינוֹ מִתְבַּיֵּשׁ מֵאָבִיו. וְעַל מִי יֵשׁ לָנוּ לְהִשָּׁעֵן, עַל אָבִינוּ שֶׁבַּשָּׁמָיִם. רַבִּי פִנְחָס בֶּן יָאִיר אוֹמֵר, זְרִיזוּת מְבִיאָה לִידֵי נְקִיּוּת, וּנְקִיּוּת מְבִיאָה לִידֵי טָהֳרָה, וְטָהֳרָה מְבִיאָה לִידֵי פְרִישׁוּת, וּפְרִישׁוּת מְבִיאָה לִידֵי קְדֻשָּׁה, וּקְדֻשָּׁה מְבִיאָה לִידֵי עֲנָוָה, וַעֲנָוָה מְבִיאָה לִידֵי יִרְאַת חֵטְא, וְיִרְאַת חֵטְא מְבִיאָה לִידֵי חֲסִידוּת, וַחֲסִידוּת מְבִיאָה לִידֵי רוּחַ הַקֹּדֶשׁ, וְרוּחַ הַקֹּדֶשׁ מְבִיאָה לִידֵי תְחִיַּת הַמֵּתִים, וּתְחִיַּת הַמֵּתִים בָּא עַל יְדֵי אֵלִיָּהוּ זָכוּר לַטּוֹב, אָמֵן: \n", | 9.14. "During the war with Vespasian they [the rabbis] decreed against [the use of] crowns worn by bridegrooms and against [the use of] the bell. During the war with Quietus they decreed against [the use of] crowns worn by brides and that nobody should teach their child Greek. During the final war they decreed that a bride should not go out in a palanquin inside the city, but our rabbis decreed that a bride may go out in a palanquin inside the city.", 9.15. "When Rabbi Meir died, the composers of fables ceased. When Ben Azzai died, the diligent students [of Torah] ceased. When Ben Zoma died, the expounders ceased. When Rabbi Joshua died, goodness ceased from the world. When Rabban Shimon ben Gamaliel died, locusts come and troubles multiplied. When Rabbi Elazar ben Azaryah died, the sages ceased to be wealthy. When Rabbi Akiba died, the glory of the Torah ceased. When Rabbi Hanina ben Dosa died, men of wondrous deeds ceased. When Rabbi Yose Katnuta died, the pious men (hasidim) ceased and why was his name called Katnuta? Because he was the youngest of the pious men. When Rabban Yoha ben Zakkai died, the splendor of wisdom ceased. When Rabban Gamaliel the elder died, the glory of the torah ceased, and purity and separateness perished. When Rabbi Ishmael ben Fabi died, the splendor of the priesthood ceased. When Rabbi died, humility and fear of sin ceased. Rabbi Phineas ben Yair says: when Temple was destroyed, scholars and freemen were ashamed and covered their head, men of wondrous deeds were disregarded, and violent men and big talkers grew powerful. And nobody expounds, nobody seeks, and nobody asks. Upon whom shall we depend? Upon our father who is in heaven. Rabbi Eliezer the Great says: from the day the Temple was destroyed, the sages began to be like scribes, scribes like synagogue-attendants, synagogue-attendants like common people, and the common people became more and more debased. And nobody seeks. Upon whom shall we depend? Upon our father who is in heaven. In the footsteps of the messiah insolence (hutzpah) will increase and the cost of living will go up greatly; the vine will yield its fruit, but wine will be expensive; the government will turn to heresy, and there will be no one to rebuke; the meeting-place [of scholars] will be used for licentiousness; the Galilee will be destroyed, the Gablan will be desolated, and the dwellers on the frontier will go about [begging] from place to place without anyone to take pity on them; the wisdom of the learned will rot, fearers of sin will be despised, and the truth will be lacking; youths will put old men to shame, the old will stand up in the presence of the young, “For son spurns father, daughter rises up against mother, daughter-in-law against mother-in-law a man’s own household are his enemies” (Micah 7:6). The face of the generation will be like the face of a dog, a son will not feel ashamed before his father. Upon whom shall we depend? Upon our father who is in heaven. Rabbi Pinchas ben Yair says, “Heedfulness leads to cleanliness, cleanliness leads to purity, purity leads to separation, separation leads to holiness, holiness leads to modesty, modesty leads to fear of sin, fear of sin leads to piety, piety leads to the Holy Spirit, The Holy Spirit leads to the resurrection of the dead, and the resurrection of the dead comes from Elijah, blessed be his memory, Amen.”", |
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48. Mishnah, Middot, 2.5 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •joy, rejoicing, Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 132| 2.5. "עֶזְרַת הַנָּשִׁים הָיְתָה אֹרֶךְ מֵאָה וּשְׁלשִׁים וְחָמֵשׁ עַל רֹחַב מֵאָה וּשְׁלֹשִׁים וְחָמֵשׁ. וְאַרְבַּע לְשָׁכוֹת הָיוּ בְאַרְבַּע מִקְצוֹעוֹתֶיהָ, שֶׁל אַרְבָּעִים אַרְבָּעִים אַמָּה. וְלֹא הָיוּ מְקוֹרוֹת. וְכָךְ הֵם עֲתִידִים לִהְיוֹת, שֶׁנֶּאֱמַר (יחזקאל מו), וַיּוֹצִיאֵנִי אֶל הֶחָצֵר הַחִיצוֹנָה וַיַּעֲבִירֵנִי אֶל אַרְבַּעַת מִקְצוֹעֵי הֶחָצֵר וְהִנֵּה חָצֵר בְּמִקְצֹעַ הֶחָצֵר, חָצֵר בְּמִקְצֹעַ הֶחָצֵר, בְּאַרְבַּעַת מִקְצֹעוֹת הֶחָצֵר חֲצֵרוֹת קְטֻרוֹת. וְאֵין קְטֻרוֹת אֶלָּא שֶׁאֵינָן מְקוֹרוֹת. וּמֶה הָיוּ מְשַׁמְּשׁוֹת. דְּרוֹמִית מִזְרָחִית, הִיא הָיְתָה לִשְׁכַּת הַנְּזִירִים, שֶׁשָּׁם הַנְּזִירִים מְבַשְּׁלִין אֶת שַׁלְמֵיהֶן, וּמְגַלְּחִין אֶת שְׂעָרָן, וּמְשַׁלְּחִים תַּחַת הַדּוּד. מִזְרָחִית צְפוֹנִית, הִיא הָיְתָה לִשְׁכַּת הָעֵצִים, שֶׁשָּׁם הַכֹּהֲנִים בַּעֲלֵי מוּמִין מַתְלִיעִין הָעֵצִים. וְכָל עֵץ שֶׁנִּמְצָא בוֹ תוֹלַעַת, פָּסוּל מֵעַל גַּבֵּי הַמִּזְבֵּחַ. צְפוֹנִית מַעֲרָבִית, הִיא הָיְתָה לִשְׁכַּת מְצֹרָעִים. מַעֲרָבִית דְּרוֹמִית, אָמַר רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב, שָׁכַחְתִּי מֶה הָיְתָה מְשַׁמֶּשֶׁת. אַבָּא שָׁאוּל אוֹמֵר, שָׁם הָיוּ נוֹתְנִין יַיִן וָשֶׁמֶן, הִיא הָיְתָה נִקְרֵאת לִשְׁכַּת בֵּית שְׁמַנְיָה. וַחֲלָקָה הָיְתָה בָּרִאשׁוֹנָה, וְהִקִּיפוּהָ כְצוֹצְרָה, שֶׁהַנָּשִׁים רוֹאוֹת מִלְמַעְלָן, וְהָאֲנָשִׁים מִלְּמַטָּן, כְּדֵי שֶׁלֹּא יְהוּ מְעֹרָבִין. וַחֲמֵשׁ עֶשְׂרֵה מַעֲלוֹת עוֹלוֹת מִתּוֹכָהּ לְעֶזְרַת יִשְׂרָאֵל, כְּנֶגֶד חֲמֵשׁ עֶשְׂרֵה מַעֲלוֹת שֶׁבַּתְּהִלִּים, שֶׁעֲלֵיהֶן הַלְוִיִּם אוֹמְרִים בַּשִּׁיר. לֹא הָיוּ טְרוּטוֹת, אֶלָּא מֻקָּפוֹת כַּחֲצִי גֹרֶן עֲגֻלָּה: \n", | 2.5. "The courtyard of the women was a hundred and thirty-five cubits long by a hundred and thirty-five wide. It had four chambers in its four corners, each of which was forty cubits. They were not roofed, and so they will be in the time to come, as it says, “Then he brought me forth into the outer court, and caused me to pass by the four corners of the court, and behold in every corner of the court there was a court. In the four corners of the court there were keturot courts” (Ezekiel 46:21-22) and keturot means that they were not roofed. For what were they used? The southeastern one was the chamber of the Nazirites where the Nazirites used to boil their shelamim and shave their hair and throw it under the pot. The northeastern one was the wood chamber where priests with physical defects used to pick out the wood which had worms, every piece with a worm in it being unfit for use on the altar. The northwestern one was the chamber of those with skin disease. The southwestern one: Rabbi Eliezer ben Jacob said: I forget what it was used for. Abba Shaul says: they used to store there wine and oil, and it was called the chamber of oil. It [the courtyard of the women] had originally been smooth [without protrusions in the walls] but subsequently they surrounded it with a balcony so that the women could look on from above while the men were below, and they should not mix together. Fifteen steps led up from it to the courtyard of Israel, corresponding to the fifteen [songs of] ascents mentioned in the Book of Psalms, and upon which the Levites used to sing. They were not rectangular but circular like the half of a threshing floor.", |
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49. Mishnah, Avot, 5.5 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •joy, rejoicing, Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 140| 5.5. "עֲשָׂרָה נִסִּים נַעֲשׂוּ לַאֲבוֹתֵינוּ בְּבֵית הַמִּקְדָּשׁ. לֹא הִפִּילָה אִשָּׁה מֵרֵיחַ בְּשַׂר הַקֹּדֶשׁ, וְלֹא הִסְרִיחַ בְּשַׂר הַקֹּדֶשׁ מֵעוֹלָם, וְלֹא נִרְאָה זְבוּב בְּבֵית הַמִּטְבָּחַיִם, וְלֹא אֵרַע קֶרִי לְכֹהֵן גָּדוֹל בְּיוֹם הַכִּפּוּרִים, וְלֹא כִבּוּ גְשָׁמִים אֵשׁ שֶׁל עֲצֵי הַמַּעֲרָכָה, וְלֹא נָצְחָה הָרוּחַ אֶת עַמּוּד הֶעָשָׁן, וְלֹא נִמְצָא פְסוּל בָּעֹמֶר וּבִשְׁתֵּי הַלֶּחֶם וּבְלֶחֶם הַפָּנִים, עוֹמְדִים צְפוּפִים וּמִשְׁתַּחֲוִים רְוָחִים, וְלֹא הִזִּיק נָחָשׁ וְעַקְרָב בִּירוּשָׁלַיִם מֵעוֹלָם, וְלֹא אָמַר אָדָם לַחֲבֵרוֹ צַר לִי הַמָּקוֹם שֶׁאָלִין בִּירוּשָׁלַיִם: \n", | 5.5. "Ten wonders were wrought for our ancestors in the Temple: [1] no woman miscarried from the odor of the sacred flesh; [2] the sacred flesh never became putrid; [3] no fly was ever seen in the slaughterhouse; [4] no emission occurred to the high priest on the Day of Atonement; [5] the rains did not extinguish the fire of the woodpile; [6] the wind did not prevail against the column of smoke; [7] no defect was found in the omer, or in the two loaves, or in the showbread; [8] the people stood pressed together, yet bowed down and had room enough; [9] never did a serpent or a scorpion harm anyone in Jerusalem; [10] and no man said to his fellow: the place is too congested for me to lodge overnight in Jerusalem.", |
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50. Mishnah, Arakhin, 2.3, 2.6 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •joy, rejoicing, Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 132, 149| 2.3. "אֵין פּוֹחֲתִין מֵעֶשְׂרִים וְאַחַת תְּקִיעוֹת בַּמִּקְדָּשׁ וְלֹא מוֹסִיפִין עַל אַרְבָּעִים וּשְׁמֹנֶה. אֵין פּוֹחֲתִין מִשְּׁנֵי נְבָלִין וְלֹא מוֹסִיפִין עַל שִׁשָּׁה. אֵין פּוֹחֲתִין מִשְּׁנֵי חֲלִילִין וְלֹא מוֹסִיפִין עַל שְׁנֵים עָשָׂר. וּבִשְׁנֵים עָשָׂר יוֹם בַּשָּׁנָה הֶחָלִיל מַכֶּה לִפְנֵי הַמִּזְבֵּחַ. בִּשְׁחִיטַת פֶּסַח רִאשׁוֹן, וּבִשְׁחִיטַת פֶּסַח שֵׁנִי, וּבְיוֹם טוֹב רִאשׁוֹן שֶׁל פֶּסַח, וּבְיוֹם טוֹב שֶׁל עֲצֶרֶת, וּבִשְׁמוֹנַת יְמֵי הֶחָג, וְלֹא הָיָה מַכֶּה בְּאַבּוּב שֶׁל נְחשֶׁת אֶלָּא בְּאַבּוּב שֶׁל קָנֶה, מִפְּנֵי שֶׁקּוֹלוֹ עָרֵב. וְלֹא הָיָה מַחֲלִיק אֶלָּא בְאַבּוּב יְחִידִי, מִפְּנֵי שֶׁהוּא מַחֲלִיק יָפֶה: \n" 2.6. "אֵין פּוֹחֲתִין מִשְּׁנֵים עָשָׂר לְוִיִּם עוֹמְדִים עַל הַדּוּכָן, וּמוֹסִיפִין עַד לְעוֹלָם. אֵין קָטָן נִכְנָס לָעֲזָרָה לַעֲבוֹדָה אֶלָּא בְשָׁעָה שֶׁהַלְוִיִּם עוֹמְדִים בַּשִּׁיר. וְלֹא הָיוּ אוֹמְרִים בְּנֵבֶל וְכִנּוֹר אֶלָּא בַפֶּה, כְּדֵי לִתֵּן תְּבַל בַּנְּעִימָה. רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב אוֹמֵר, אֵין עוֹלִין לַמִּנְיָן, וְאֵין עוֹמְדִים עַל הַדּוּכָן, אֶלָּא בָאָרֶץ הָיוּ עוֹמְדִין, וְרָאשֵׁיהֶן מִבֵּין רַגְלֵי הַלְוִיִּם, וְצוֹעֲרֵי הַלְוִיִּם הָיוּ נִקְרָאִין: \n", | 2.3. "There are never less than twenty-one blasts in the Temple and never more than forty-eight. There are never less than two harps, nor more than six. There are never less than two flutes, nor more than twelve. On twelve days in the year the flute was played before the altar: At the slaughtering of the first pesah, At the killing of the second pesah, On the first festival day of Pesah, On the festival day of Atzeret (Shavuot), And on the eight days of Sukkot. And they did not play on a pipe [abuv] of bronze but on a pipe of reed, because its tune is sweeter. Nor was anything but a single pipe used for closing a tune, because it makes a pleasant finale." 2.6. "There were never less than twelve levites standing on the platform and their number could be increased into infinity. No minor could enter the court of the sanctuary to take part in the service except when the Levites stood up to sing. Nor did they join in the singing with harp and lyre, but with the mouth alone, to add flavor to the music. Rabbi Eliezer ben Jacob said: they did not count in the required number, nor did they stand on the platform. Rather they would stand on the ground, so that their heads were between the feet of the levites. And they were called the youth of the Levites.", |
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51. Mishnah, Peah, 8.1 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •joy, rejoicing, Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 14| 8.1. "מֵאֵימָתַי כָּל אָדָם מֻתָּרִין בְּלֶקֶט. מִשֶּׁיֵּלְכוּ הַנָּמוֹשׁוֹת. בְּפֶרֶט וְעוֹלְלוֹת, מִשֶּׁיֵּלְכוּ הָעֲנִיִּים בַּכֶּרֶם וְיָבֹאוּ. וּבְזֵיתִים, מִשֶּׁתֵּרֵד רְבִיעָה שְׁנִיָּה. אָמַר רַבִּי יְהוּדָה, וַהֲלֹא יֵשׁ שֶׁאֵינָם מוֹסְקִין אֶת זֵיתֵיהֶם אֶלָּא לְאַחַר רְבִיעָה שְׁנִיָּה. אֶלָּא כְדֵי שֶׁיְּהֵא הֶעָנִי יוֹצֵא וְלֹא יְהֵא מֵבִיא בְּאַרְבָּעָה אִסָּרוֹת:", | 8.1. "From when are all people permitted to take gleanings, [forgotten sheaves and peah]? After the old ones of the poor have gone. And in the case of peret and defective clusters? After the poor have gone into the vineyard and come back again. And in the case of the olive trees? After the descent of the second rainfall. Rabbi Judah said: But aren’t there those who do not harvest their olives until after the second rainfall?” Rather, once the poor man has gone out [to gather the agricultural gifts taken from olive trees] and cannot bring back with him [more than the value of] four issars.", |
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52. Mishnah, Shekalim, 5.1 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •joy, rejoicing, Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 132| 5.1. "אֵלּוּ הֵן הַמְמֻנִּין שֶׁהָיוּ בַּמִּקְדָּשׁ, יוֹחָנָן בֶּן פִּנְחָס עַל הַחוֹתָמוֹת, אֲחִיָּה עַל הַנְּסָכִים, מַתִּתְיָה בֶּן שְׁמוּאֵל עַל הַפְּיָסוֹת, פְּתַחְיָה עַל הַקִּנִּין. פְּתַחְיָה, זֶה מָרְדְּכָי. לָמָּה נִקְרָא שְׁמוֹ פְּתַחְיָה. שֶׁהָיָה פּוֹתֵחַ בִּדְבָרִים וְדוֹרְשָׁן, וְיוֹדֵעַ שִׁבְעִים לָשׁוֹן. בֶּן אֲחִיָּה עַל חוֹלֵי מֵעַיִם, נְחוּנְיָא חוֹפֵר שִׁיחִין, גְּבִינֵי כָרוֹז, בֶּן גֶּבֶר עַל נְעִילַת שְׁעָרִים, בֶּן בֵּבָי עַל הַפָּקִיעַ, בֶּן אַרְזָה עַל הַצִּלְצָל, הֻגְרַס בֶּן לֵוִי עַל הַשִּׁיר, בֵּית גַּרְמוּ עַל מַעֲשֵׂה לֶחֶם הַפָּנִים, בֵּית אַבְטִינָס עַל מַעֲשֵׂה הַקְּטֹרֶת, אֶלְעָזָר עַל הַפָּרוֹכוֹת, וּפִנְחָס עַל הַמַּלְבּוּשׁ: \n", | 5.1. "These were the officers in the Temple:Yoha the son of Pinchas was over the seals. Ahiyah over the libations. Mattityah the son of Shmuel over the lots. Petahiah over the bird-offering. (Petahiah was Mordecai. Why was his name called Petahiah? Because he ‘opened’ matters and expounded them, and he understood the seventy tongues). The son of Ahijah over the sickness of the bowels. Nehuniah, the digger of ditches. Gevini, the crier. The son of Gever over the locking of the gates. The son of Bevai over the strips [for lighting the menorah]. The son of Arza over the cymbal. Hugras the son of Levi over the song. The house of Garmu over the making of the showbread. The house of Avtinas over the preparing of the frankincense. Elazar over the curtains. And Pinchas over the priestly vestments.", |
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53. Mishnah, Ketuvot, 4.12 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •joy, rejoicing, Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 154| 4.12. "אַתְּ תְּהֵא יָתְבָא בְּבֵיתִי וּמִתְּזָנָא מִנִּכְסַי, כָּל יְמֵי מִגַּד אַלְמְנוּתִיךְ בְּבֵיתִי, חַיָּב, שֶׁהוּא תְנַאי בֵּית דִּין. כָּךְ הָיוּ אַנְשֵׁי יְרוּשָׁלַיִם כּוֹתְבִין. אַנְשֵׁי גָלִיל הָיוּ כוֹתְבִין כְּאַנְשֵׁי יְרוּשָׁלָיִם. אַנְשֵׁי יְהוּדָה הָיוּ כוֹתְבִין, עַד שֶׁיִּרְצוּ הַיּוֹרְשִׁים לִתֵּן לִיךְ כְּתֻבְּתִיךְ. לְפִיכָךְ אִם רָצוּ הַיּוֹרְשִׁין, נוֹתְנִין לָהּ כְּתֻבָּתָהּ וּפוֹטְרִין אוֹתָהּ: \n", | 4.12. "If he did not write for her, “You shall live in my house and be maintained from my estate throughout the duration of your widowhood”, he is nevertheless liable, because [this clause] is a condition laid down by the court. Thus did the men of Jerusalem write. The men of Galilee wrote as did the men of Jerusalem. The men of Judea used to write: “Until the heirs wish to pay you your ketubah”. Therefore if the heirs wish to, they may pay her her ketubah and dismiss her.", |
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54. Plutarch, On Isis And Osiris, 4, 67, 45 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 253 | 45. Hence it is not unreasonable to say that the statement of each person individually is not right, but that the statement of all collectively is right; for it is not drought nor wind nor sea nor darkness, Cf. 364 a, supra , and 376 f, infra . but everything harmful and destructive that Nature contains, which is to be set down as a part of Typhon. The origins of the universe are not to be placed in iimate bodies, according to the doctrine of Democritus and Epicurus, nor yet is the Artificer of undifferentiated matter, according to the Stoic doctrine, Cf. von Arnim, Stoicorum Veterum Fragmenta , ii. p. 1108, and Diogenes Laertius, vii. 134. one Reason, and one Providence which gains the upper hand and prevails over all things. The fact is that it is impossible for anything bad whatsoever to be engendered where God is the Author of all, or anything good where God is the Author of nothing; for the concord of the universe, like that of a lyre or bow, according to Heracleitus, Cf. Diels, Frag. der Vorsokratiker , i. p. 87, no. b 51. Plutarch quotes this again in Moralia , 473 f and 1026 b. is resilient if disturbed; and according to Euripides, Nauck, Trag. Graec. Frag. , Euripides, no. 21, from the Aeolus ; quoted again in Moralia , 25 c and 474 a. The good and bad cannot be kept apart, But there is some commingling, which is well. Wherefore this very ancient opinion comes dowTn from writers on religion and from lawgivers to poets and philosophers; it can be traced to no source, but it carried a strong and almost indelible conviction, and is in circulation in many places among barbarians and Greeks alike, not only in story and tradition but also in rites and sacrifices, to the effect that the Universe is not of itself suspended aloft without sense or reason or guidance, nor is there one Reason which rules and guides it by rudders, as it were, or by controlling reins, The language is reminiscent of a fragment of Sophocles quoted by Plutarch in Moralia , 767 e, and Life of Alexander , chap. vii. (668 b). Cf. Nauck, Trag. Graec. Frag. , Sophocles, no. 785. A task for many reins and rudders too ( πολλῶν χαλινῶν ἔργον οἰάκων θ’ ἅμα ). but, inasmuch as Nature brings, in this life of ours, many experiences in which both evil and good are commingled, or better, to put it very simply, Nature brings nothing which is not combined with something else, we may assert that it is not one keeper of two great vases The reference is to Homer, Il. xxiv. 527-528, as misquoted in Plato, Republic , 379 d. Cf. also Moralia , 24 a (and the note), 105 c (and the ntoe), and 473 b. Moralia , 600 c, is helpful in understanding the present passage. who, after the manner of a barmaid, deals out to us our failures and successes in mixture, but it has come about, as the result of two opposed principles and two antagonistic forces, one of which guides us along a straight course to the right, while the other turns us aside and backward, that our life is complex, and so also is the universe; and if this is not true of the whole of it, yet it is true that this terrestrial universe, including its moon as well, is irregular and variable and subject to all manner of changes. For if it is the law of Nature that nothing comes into being without a cause, and if the good cannot provide a cause for evil, then it follows that Nature must have in herself the source and origin of evil, just as she contains the source and origin of good. |
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55. Tosefta, Ketuvot, 4.12 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •joy, rejoicing, Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 154| 4.12. "[דרש ר' יהושע בן קרחה] המלוה את חבירו לא ימשכנו יותר מחובו שכך כותב לו [תשלמתא מנכסיא דאית לי מנכסיא דקניתי מן קדמת דנא].", | 4.12. "Explained Rabbi Yehoshua ben Korhah: One who lends to his fellow, he should not give a pledge with him for more than his debt, for he writes to him [in the contract]: \"Payment from property that I have, from property that I acquire from now\" [the derash being that XXXX].", |
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56. Mishnah, Makhshirin, 1.6 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •joy, rejoicing, Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 154| 1.6. "הַנּוֹפֵחַ בַּעֲדָשִׁים לְבָדְקָן אִם יָפוֹת הֵן, רַבִּי שִׁמְעוֹן אוֹמֵר, אֵינָן בְּכִי יֻתַּן. וַחֲכָמִים אוֹמְרִים, בְּכִי יֻתַּן. וְהָאוֹכֵל שֻׁמְשְׁמִין בְּאֶצְבָּעוֹ, מַשְׁקִין שֶׁעַל יָדוֹ, רַבִּי שִׁמְעוֹן אוֹמֵר, אֵינָן בְּכִי יֻתַּן. וַחֲכָמִים אוֹמְרִים, בְּכִי יֻתַּן. הַטּוֹמֵן פֵּרוֹתָיו בַּמַּיִם מִפְּנֵי הַגַּנָּבִים, אֵינָן בְּכִי יֻתַּן. מַעֲשֶׂה בְאַנְשֵׁי יְרוּשָׁלַיִם שֶׁטָּמְנוּ דְבֵלָתָן בַּמַּיִם מִפְּנֵי הַסִּיקָרִין, וְטִהֲרוּ לָהֶן חֲכָמִים. הַנּוֹתֵן פֵּרוֹתָיו בְּשִׁבֹּלֶת הַנָּהָר לַהֲבִיאָן עִמּוֹ, אֵינָן בְּכִי יֻתַּן: \n", | 1.6. "If one blew on lentils in order to test whether they were good: Rabbi Shimon says: this does not come under the law of ‘if water be put’. But the sages say: this does come under the law of ‘if water be put’. If one ate sesame with his finger, with regard to the liquid that was on his hand: Rabbi Shimon says: this does not come under the law of ‘if water be put’. But the sages say: this does come under the law of ‘if water be put’. If one hid his fruit in water from thieves, it does not come under the law of ‘if water be put’. Once it happened that the men of Jerusalem hid their fig cakes in water from the robbers, and the sages declared that they were not susceptible to uncleanness. If one put his fruit in the stream of a river to make it come down with him, it does not come under the law of ‘if water be put’.", |
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57. Tosefta, Shekalim, 2.14 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •joy, rejoicing, Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 154| 2.14. "אלו הן הממונין שהיו במקדש יוחנן בן גודגדא על נעילת שערים בן טוטפת על המפתחות בן דופאי על הלולב בן ארזא על הדוכן בנימין על התנורין שמואל על החביתין ובן מקליט על המלח בן פלח על העצים.", | |
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58. Tosefta, Kippurim, 1.8, 1.14 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •joy, rejoicing, Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 135, 140| 1.8. "איזו היא אצבע צרדה זו אצבע גדולה של ימין בפה [ולא] בנבל ולא בכנור מה היו אומרים (תהילים קכ״ז:א׳) שיר המעלות לשלמה אם ה' לא יבנה בית וגו' לא היו ישנים כל הלילה אלא שקורין כנגד כהן גדול [כדי] לעסקו בתורה כך היו נוהגין בגבולין אחר חורבן הבית זכר למקדש אבל חוטאין [היו].", 1.14. "כהן גדול שיוצא [מן העזרה] לדבר עם חבירו ומפליג טעון טבילה שאלו את בן זומא מה טעם לטבילה זו אמר להן אם הנכנס מקודש לקודש מקום [שאין ענוש] כרת טעון טבילה הנכנס מחול לקודש [מקום שענוש] כרת אינו דין שיטעון טבילה ר' יהודה אומר לא היתה טבילה זו אלא מפני [הצורך פעמים שטומאה] ישנה בידו מתוך שהולך לטבול נזכר שהוא טמא וחוזר ובא לו.", | |
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59. Tosefta, Sukkah, 1.12-1.13, 2.3, 2.7, 2.10, 3.1, 3.3-3.12, 3.16, 3.18, 4.1-4.3, 4.5, 4.7-4.10, 5.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •joy, rejoicing, Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 106, 131, 135, 138, 141, 142, 143, 144, 145, 149, 154, 186, 191, 226| 2.3. "שומרי העיר ביום פטורים מן הסוכה ביום וחייבין בלילה שומרי העיר בלילה פטורין בלילה וחייבין ביום שומרי העיר בין ביום בין בלילה פטורין בין ביום בין בלילה [הולכי דרכים פטורין ביום וחייבין בלילה] שומרי גנות [ופרדסות פטורין בלילה וחייבין ביום].", 2.7. "בזמן שהמאורות לוקין סימן רע לעולם משל למלך בשר ודם שבנה פלטרין ושכללם והתקין [בהם את הסעודה ואחר כך הכניס את האורחין כעס עליהן אמר לשמש טול את הנר מלפניהם] ונמצאו כולן יושבין בחשיכה היה ר\"מ אומר בזמן שהמאורות לוקין סימן רע לשונאיהם של ישראל משל לסופר שנכנס לבית הספר ואמר הביאו לי רצועה מי הוא דואג מי שלמוד להיות לוקה בזמן שהחמה לוקה סימן רע לעכו\"ם לבנה לוקה סימן רע לשונאיהם של ישראל שהעכו\"ם מונין לחמה [וישראל מונין ללבנה] בזמן שלוקה במזרח סימן רע ליושבי מזרח במערב סימן רע ליושבי מערב באמצע סימן רע לכל העולם בזמן שנהפכו [זיויה] כמין דם פורענות של חרב בא לעולם [פורענות של דבר ושל] רעב בא לעולם [בזמן שלקו בכניסתן פורענות שוהה לבא ביציאתן פורענות ממהרת לבא] וי\"א חלוף הדברים [אין] לך כל אומה ואומה שלוקה שאין אלוה שלה לוקין שנא' ובכל אלהי מצרים וגו' בזמן שישראל עסוקין בתורה אין דואגין מכל שנאמר (ירמיהו י׳:ב׳) כה אמר ה' אל דרך הגוים אל תלמדו וגו'.", 3.1. "לולב דוחה את השבת בתחלתו וערבה בסופו [מעשה וכבשו עליה בייתוסין אבנים גדולים מערב שבת הכירו בהם עמי הארץ ובאו וגררום והוציאום מתחת אבנים בשבת] לפי שאין בייתוסין מודים שחבוט ערבה דוחה שבת.", 3.3. "למה נקרא שמו שער המים שבו מכניסין צלוחית של מים [של ניסוך] בחג ראב\"י אומר [בו] (יחזקאל מז) מים מפכים [מלמד שמפכפכין ויוצאין כמו הפך הזה] ועתידין להיות יוצאין מתחת מפתן הבית וכה\"א (שם) [בצאת האיש קדים וקו בידו] וימד אלף באמה ויעבירני במים מי אפסים [מלמד שאדם עובר במים עד קרסוליו וימד אלף ויעבירני במים מי ברכים מלמד שאדם עובר במים עד ברכיו ד\"א מי ברכים [מים] שמתברכין והולכין] וימד אלף ויעבירני [במים] מי מתנים [מלמד שאדם עובר בו עד מתניו] וימד אלף נחל אשר לא אוכל לעבור יכול לא יעברנו ברגל אבל יעברנו [בסחו] ת\"ל כי גאו המים מי שחו יכול לא יעברנו בסחו אבל יעברנו בספינה קטנה [ת\"ל כי גאו המים מי שחו מלשוט יכול לא יעברנו בספינה קטנה אבל יעברנו בספינה גדולה] ת\"ל (ישעיהו לג) בל תלך בו אני שיט יכול לא יעברנו בספינה גדולה אבל יעברנו בבורני גדולה ת\"ל (שם) וצי אדיר לא יעברנו ואומר (זכריה יד) והיה ביום ההוא יצאו מים חיים מירושלים וגו' יכול יתערבו בם מעיינות [אחרים] ת\"ל (זכריה יג) ביום ההוא יהיה מקור נפתח וגו' [מקום] אחד לחטאת ולנדה [לאן] הולכין לים הגדול [לימה] של טבריא [לימה] של סדום כדי לרפאות את מימן שנאמר (יחזקאל מז) ויאמר אלי המים האלה יוצאין אל הגלילה הקדמונה [וירדו אל הערבה ובאו הימה אל הימה וגו' המים האלה יוצאין אל הגלילה הקדמונה] זה ימה של סדום וירדו אל הערבה זה ימה של טבריא ובאו הימה אל הימה המוצאים ונרפאו המים זה הים הגדול ואומר (שם) כל נפש חיה אשר ישרוץ אל כל אשר יבא שם נחלים יחיה והיה הדגה רבה מאוד כי באו שמה המים האלה וירפאו וחי כל אשר יבא שמה ואומר [והיה] ועמדו עליו דוגים ואומר בצאתיו וגבאיו ואומר ועל הנחל יעלה על שפתו וגו' מלמד שכל מימי בראשית עתידין להיות יוצאין כמפי הפך הזה וכך היתה הבאר שהיתה עם ישראל במדבר דומה לסלע מלא [כברה] מפרפרת ועולה כמפי הפך הזה עולה עמהן להרים ויורדת עמהן לגאיות מקום שישראל שורין הוא שורה כנגדן במקום גבוהה כנגד פתחו של אהל מועד נשיאי ישראל באין וסובבין אותה במקלותיהן ואומרים עליה את השירה (במדבר כא) עלי באר ענו לה עלי באר והמים מבעבעין ועולין כעמוד למעלה וכל אחד ואחד מושך במקלו איש לשבטו ואיש למשפחתו [שנא' (שם) באר חפרוה שרים וגו' וגם היא סובבת את כל מחנה ישראל ומשקה את כל הישימון] שנאמר (שם) ונשקפה על פני הישימון והיא נעשה נחלים שנאמר (תהילים עח) ונחלים ישטפו הן יושבין באיספקאות ובאין זה אצל זה שנאמר (תהילים קה) הלכו בציות נהר העולה דרך ימין [עולה] דרך ימין [העולה] דרך שמאל [עולה] דרך שמאל [כן מים מתמצין הימנה היא] נעשית נחל גדול והולכין לים הגדול ומביאין [משם] כל חמדת העולם שנאמר (דברים ב) זה ארבעים שנה [ה' אלהיך עמך] לא חסרת דבר.", 3.4. "שני ספלים של כסף היו [בראשו של מזבח] אחד של מים ואחד של יין מערבי של מים [הרי דרך] הרגילה [למזרחי] של יין עירה של מים בתוך של יין או של יין בתוך של מים יצא רבי יהודה אומר של סיד היו אלא [שהיו משחירין] מפני היין ומנוקבין כמין שני חוטמין דקין שבהן יורדין [לסיוון שבנאו משבנה שלמה את ההיכל הן יורדין לשית ומבקעין אותו] ונבלעין בתוכו שנאמר בקדש הסך שעשה לו [המקום] שיבלע בקדושה רבי יוסי אומר [שית היה נקוב לתהום] שנאמר (ישעיהו ה׳:א׳) אשירה נא לידידי שירת דודי לכרמו [וגו'] ויעזקהו ויסקלהו [ויטעהו שורק] ויבן מגדל בתוכו זה היכל יקב חצב בו זה מזבח וגם יקב [חצב בו זה השית] ר\"א בר צדוק אומר לול קטן היה בין [האולם למזבח למערבו של כבש ואחד לששים או] לשבעים שנה פרחי כהונה יורדין לשם ומלקטין משם יין קרוש [כעיגולי דבלה מעלין] ושורפין אותו בקדושה שנאמר (במדבר כ״ח:ז׳) בקדש הסך נסך כשם שניסוכו בקדושה כך שריפתו בקדושה.", 3.5. "מאימתי מנסכין [אותן] עם איברי [תמיד שכבר היה מעשה בביתוסי] אחד שניסך על רגליו ורגמוהו כל העם באתרוגיהן [ונפגמה קרנו של מזבח ובטלה עבודה עד שהביאו גוש אחד של מלח ונתנו עליו כדי] שלא יראה מזבח פגום שכל מזבח שאין לו לא [קרן] ולא יסוד [פסול] רבי [יוסי בר'] יהודה אומר אף הסובב.", 3.6. "ניסוך המים כל ז' רבי יהודה אומר כל שמנה אלא שר' יהודה אומר בלוג היה מנסך כל ח' וחכ\"א שלשה לוגין נמצאת אומרו המרבה במים ממעט בימים והמרבה בימים ממעט במים.", 3.7. "מי החג חייבין עליהן משום [פגול נותר] וטמא לפיכך אם לנו או שנטמאו יוצא לבית השריפה אבל חבית וצלוחית עצמן מועלין בהן מפני [שהן גופן הקדש א\"ר עקיבה אמרה תורה הבא עומר שעורים בפסח שהוא פרק שעורין כדי שתתברך עליך תבואה הבא חטים בכורים בעצרת שהוא פרק אילן כדי שיתברכו עליך פירות אילן הבא ניסוך המים בחג כדי שיתברכו עליך גשמים] ואומר (זכריה י״ד:י״ז) והיה אשר לא יעלה מאת משפחות הארץ אל ירושלים להשתחוות למלך ה' צבאות ולא עליהם יהיה הגשם ואם משפחת מצרים לא תעלה ולא באה ולא עליהם.", 4.1. "בראשונה [כשהיה שמחת בית השואבה אנשים רואים מבפנים ונשים רואות מבחוץ וכשראו בית דין שהן באין לידי קלות ראש עשו שלש] גזוזטראות בעזרה כנגד שלש רוחות [ששם נשים יושבות ורואות בשמחת בית השואבה ולא היו מעורבין].", 4.1. "רבי יהודה אומר לא היה פייס למחתה אלא [מי] שזכה בקטורת אומר לזה שעמו [אף אתה למחתה] יו\"ט אחרון של חג פייס לעצמו זמן לעצמו רגל לעצמו קרבן לעצמו [שיר לעצמו] ברכה לעצמו שנאמר (מלכים א ח׳:ס״ו) ביום השמיני שלח את העם ויברכו את המלך יכול לא היו טעונין לינה ת\"ל (דברי הימים ב ז׳:י׳) ביום עשרים ושלשה לחודש השביעי שלח את העם וילכו לאהליהם הא כיצד נפטרו מבעוד יום והשכימו והלכו להם.", 4.2. "חסידים ואנשי מעשה היו מרקדין לפניהם באבוקות [ואומרין לפניהם] דברי תשבחות [מה היו אומרים אשרי מי שלא חטא וכל מי שחטא ימחל לו] ויש מהן [שהיו] אומרים אשרי [ילדותי] שלא ביישה את [זקנותי אלו אנשי] מעשה ויש מהן [שהיו] אומרים [אשריך זקנותי שתכפרי על ילדותי] אלו בעלי תשובה הלל הזקן אומר למקום שלבי אוהב לשם רגלי מוליכות אותי אם אתה תבא לביתי אני אבא לביתך אם אתה לא תבא לביתי אני לא אבא לביתך שנאמר (שמות כ׳:כ״א) בכל המקום אשר אזכיר את שמי אבא אליך וברכתיך.", 4.3. "[מעשה ברבן שמעון בן גמליאל שהיה מרקד בשמנה אבוקות של אור ולא היה אחד מהן נוגע בארץ וכשהוא משתחוה מניח אצבעו בארץ על גבי הרצפה שוחה ונושק וזוקף מיד אמר רבי יהושע בן חנניא כל ימי שמחת בית השואבה לא היינו רואים שינה משכימין אנו לתמיד של שחר משם לבית הכנסת משם לבית המדרש משם למוספין משם לאכילה ושתייה ומשם לבה\"מ משם לתמיד של בין הערבים משם לשמחת בית השואבה].", 4.5. "ולוים בכנורות [ובנבלים] וכל כלי שיר מהן אומרים (תהילים קל״ד:א׳) שיר המעלות הנה ברכו וגו' [יש מהן] שהיו אומרים (שם) שאו ידיכם קדש וגו' וכשנפטרין זה מזה היו אומרים (שם) יברכך ה' מציון וגו' וראה בנים וגו' שתי חצוצרות בידם קרא הגבר תקעו והריעו ותקעו הגיעו לשער המים תקעו והריעו ותקעו רבי יהודה אומר אין פחות משבע ולא יותר על עשרה שלש לפתיחת שערים האומר על פתיחתן אינו אומר על נעילתן האומר על נעילתן אינו אומר על פתיחתן שלש [לפני מזבח האומר לפני מזבח אינו אומר למעלה העשירי האומר למעלה העשירי אינו אומר לפני מזבח].", 4.7. "[כיצד] ג' להבדיל בין קדש לחול חזן הכנסת נוטל חצוצרת ועולה לגג גבוה שבעיר נטל לקרות מעבירין ממנו תבשיל [מגבי כירה] וטומנין לו מיחם ומדליקין לו את הנר גמר מלקרות אפילו מיחם בידו אין [טומנין אלא מניחו בארץ אפילו נר בידו אין נותנו על גבי מנורה אלא מניחו על גבי הארץ חזן הכנסת מניח חצוצרת בתוך הגג ויורד ובא לו ר\"י אומר רצה להדליק אחר כן מדליק אמרו לו נתת דבריך לשיעורין אלא מקום היה בראש הגג ששם חזן הכנסת מניח חצוצרת].", 4.8. "יו\"ט שחל להיות בערב שבת תוקעין ולא מבדילין [אחר] שבת מבדילין ולא תוקעין כיצד תוקעין תוקע פשוטה ואינו מריע החליל דוחה את השבת [בתחלתו] דברי רבי יוסי ברבי יהודה וחכ\"א אינו דוחה [אפילו את יו\"ט].", 4.9. "כל המשמרות שונות ומשלשות בפרים חוץ משתים [האחרונות] ששונות ולא משלשות ר\"א בן פרטא ור\"א בן יעקב אמרו לא היה פייס לחלבי שעיר אלא מי שמעלה [אברים לכבש] הוא מעלה את חלבי שעיר אבא יוסי בן חנן אומר לא היה פייס לראשי משמרות ושאר כל [המשמרות] חוזרות חלילה ר' [חנניא] בן אנטיגנוס אומר לא היה פייס אלא ליום טוב הראשון [של חג] בלבד ושאר כל ימי החג חוזרות חלילה כיצד מפיסין נכנסין ללשכת הגזית [ומקיפין ועומדין ככולייר הממונה בא ונוטל מצנפתו] של אחד מהם ויודעין שממנו פייס מתחיל [לא] היו מוציאין ב' ב' אלא אחד אחד [היחידים שבהן מוציאין שתים ולא היו מונין להם את היתירה].", | 2.3. "The watchmen of the city who watch by day are exempt from the law of the sukkah by day, but under obligation by night; those who watch by day and by night are exempted both by day and by night. Travellers are under obligation by night, but exempted by day. Keepers of gardens and parks are exempted both by day and by night. ", 2.7. "When the luminaries are eclipsed it is a bad omen to the whole world. What is this to be compared to? To a king who made a feast and notified the wayfarers; he was angry with them, and bade the steward remove the lamp from before them, so that they were all sitting in darkness. Rabbi Meir says: When the luminaries are eclipsed it is an ill omen to the enemies of Israel. What is this to be compared to? To a teacher who went to a secondary school, and said, \"Bring me a strap.\" Who is more afraid? The child who is accustomed to being beaten. When the sun is eclipsed it is a bad omen to the nations of the world; when the moon is eclipsed it is a bad omen to the nations of the world, but a good omen to Israel; for the Gentiles reckon time from the sun, but Israel reckons time from the moon; when it is eclipsed in the east, it is a bad omen to the dwellers in the east; when in the west, it is a bad omen to the dwellers in the west; when in the center, it is a bad omen to the whole world. When the sun and the moon are turned as it were to blood, punishment by the sword comes on the world, punishment by pestilence and by famine. When they are eclipsed at the time of their rising punishment tarries in coming; when at the time of their setting punishment hastens to come; but there are those who say just the reverse of this. There is no nation punished whose gods are not punished with it, as it is said, \"And against all the gods of Egypt, etc.\" When Israel is busied in the study of Torah it is not troubled by these things, for it is said, \"Thus said God, Learn not the way of the nations, etc.\" [Jerimiah 10]", 2.10. "If one does not have a citron, he must not take in his hand a quince, or any other fruit. Withered fruits are valid, but dried ones are not valid. Rabbi Yehudah, however, says that even dried-up ones are valid. And again he says: There is a story of the men of Carbin that they used to transmit their lulavs in the time of persecution. They said to him, The time of persecution is no proof.", 3.1. "The lulav suspends the Sabbath in the beginning of its duty, and the willow in the end of its duty. There is a story that some Boethusians once hid the willows under some great stones on the Sabbath eve; but when this had become known to the common people they came and dragged them out from under the stones on the Sabbath, for the Boethusians do not acknowledge that the beating of the willow suspends the Sabbath.", 3.3. "Why is the name \"Water Gate\"? It is so called because through it they take the flask of water used for the libation at the Feast. R. Eliezer b. Jacob says of it, \"The waters are dripping, intimating that water oozing out and rising, as if from this flask, will in future days come forth from under the threshold of the Temple, and so it says, ‘When the man went forth eastward with the line in his hand, he measured a thousand cubits, and caused me to pass through the waters, waters that were to the ankles, intimating that a man can pass through waters up to his ankles ; and again he measured a thousand, and caused me to pass through the waters, waters that were to the knees, intimating that a man can pass through waters up to his knees.’”Another interpretation of waters that were to the knees, \"intimating that after they have been blessed, they flow out. Again, he measured a thousand, and caused me to pass through the waters, waters that were to the loins, intimating that a man can pass through waters up to his loins. Afterwards he measured a thousand, and it was a river that I could not pass through. Though one cannot cross it on foot, yet one may be able to do so by swimming; though one cannot cross it in a small boat, as we learn from the Scripture, For the waters were risen, waters to swim in they were risen too high for swimming. Though one cannot cross it in a small boat, yet one may be able to do so in a large boat, as we learn from the Scripture, There shall not go thereon any rowing ship. Though one cannot cross it in a large boat, yet one may be able to do so in a fast sailing vessel, as we learn from the Scripture, And gallant ship shall not pass over it. 2 And so it is said, And it shall come to pass in that day, that living waters shall go out from Jerusalem, half of them toward the eastern sea, and half of them toward the western sea ; in summer and in winter shall it be. It may be other fountains will be mixed with them, as we learn from the Scripture, In that day shall there be a fountain opened to the house of David, and to the inhabitants of Jerusalem, for sin and for uncleanness. Whither do the waters go ? To the Mediterranean, and to the sea of Tiberias, and to the Dead Sea, that their waters may be healed, as it is said : And he said to me, These waters issue forth towards the eastern region that is the Dead Sea ; and shall go down into the Arabah that is the Sea of Tiberias ; and they shall go towards the other sea that is the Mediterranean Sea ; and the waters shall be healed ; and it shall come to pass that every living creature that swarms, in every place whither the river comes, shall live ; and there shall be a very great multitude of fish; for these waters are come hither, that all things may be healed and live, whithersoever the river cometh. And it also says : And it shall come to pass that fishers shall stand by it ; from Engedi even unto Englaim shall be a place for the spreading of nets ; their fish shall be after their kinds, as the fish of the Great Sea, exceeding many. And it also says : But the miry places thereof and the marishes thereof, shall not be healed ; they shall be given for salt. And also : By the river, upon the bank thereof, on this side and on that side, shall grow every tree for meat, whose leaf shall not wither, neither shall the fruit thereof fail ; it shall bring forth first-fruits every month, because the waters thereof issue out of the sanctuary ; and the fruit thereof shall be for meat, and the leaf thereof for healing intimating that all \"the waters of creation\" will come forth as from the mouth of this flask. So the well, which was with Israel in the wilderness, was like a rock of the size of a k'bara, 6 and was oozing out and rising as from the mouth of this flask, travelling with them up the mountains and going down with them to the valleys. Wherever Israel encamped it encamped opposite them before the door of the Tabernacle. The princes of Israel with their slaves surrounded it, and said over it this song, Spring up, O well, sing ye unto it. Then the waters bubbled forth, and rose on high like a pillar; and every one drew out the staff of his tribe and family, as it is said, The well which the princes digged, Which the nobles of the people delved, With the sceptre and with their staves. And from Mattanah to Nahaliel ; and from Nahaliel to Bamoth ; and from Bamoth to the valley, etc. going round every camp of the Lord, and watering all Jeshimon ; and it made mighty streams, as it is said, And streams overflowed. 3 And they were sitting in skiffs, going from place to place, as it is written, They ran in the dry places like a river. If Israel went up on the right, it would come down on the right ; if on the left, it would come down on the left. The waters which emptied themselves from it became a great river, pouring themselves into the Mediterranean, and bringing thence all the precious things of the world, as it is said, These forty years the Lord thy God hath been with thee ; thou hast lacked nothing.", 3.4. " There were two silver bowls on the top of the altar, one for water and the other for wine ; that on the western side for water, that on the eastern for wine. If the priest poured the wine into that meant for the water, or vice versa, he complied with legal requirements. Rabbi Yehudah said, \"The bowls were of plaster, but had become black because of the stain of the wine ; and they had cavities like two slender snouts, by which the water and the wine went down into the pipe, and which they constructed when the Temple was built.\"The water and the wine go down to Shith, and are swallowed up in the midst of it, as it is said, In the holy place thou shalt pour out a drink offering of strong drink unto the Lord. So a place was made for it to be swallowed up in a consecrated way. Rabbi Yose says, Shith was hollowed to the abyss, as it is said, Let me sing of my beloved a song of my beloved touching his vineyard ; my beloved had a vineyard in a very fruitful hill ; and he digged it, and gathered out the stones thereof, and planted it with the choicest vine, and built a tower in the midst of it that is the Temple and hewed out a winepress therein that is the altar ; and also, hewed out a winepress therein that refers, too, to Shith. Rabbi Elazar ben Rabbi Zadok said, \"There was a small passage between the graded ascent and the altar ; once every six or seven years novices went down there and collected thence the coagulated wine, which was like cakes of fig, and brought it up and burnt it in a consecrated way, as it is said, \"In the holy place thou shalt pour out a drink-offering of strong drink unto the Lord.\" [Numbers 28] So as they poured it out in a consecrated way, in the same way they burnt it.", 3.5. "At what time do they offer the libation ? With the pieces of the daily burnt-offering. There is a story of a certain Boethian that he poured the water over his feet, and all the people threw their citrons at him. On that day the horn of the altar was damaged, and the service ceased whilst they brought a lump of salt and put it on it that it might not appear to be damaged ; for any altar which has no horn, nor graded ascent, nor foundation is not valid. Rabbi Yose ben Rabbi Yehudah says, Also if there be no Sobeb.", 3.6. "The libation of water occurred all the seven days of the festival; Rabbi Yehudah says all eight. He also says, One log were they pouring out all the eight days; but the sages say three logs, a little wine being added to the water and a little water to the wine.", 3.7. "As for the sacrificial waters one is held guilty on account of i piggul /i , or of i nothar /i , or of uncleanness. Therefore if they have become unfit or unclean they are taken to the house of burning ; but in the cases of the bottle and flask themselves one is guilty of transgression, since the things themselves are holy. Rabbi Akiba said, the Torah says, Bring an omer of barley at Passover, for it is the season of the barley crop, that the increase may be blessed to thee. Bring wheat as an offering of first-fruits at Shavuos, for it is the season of the wheat harvest, that the fruits of the tree may be blessed to thee. Pour out water at Sukkot, for it is the rainy season, that the rains may be blessed to thee, for it is said, And it shall be, that Those of all the families of the earth that do not go up unto Jerusalem to worship the King, Lord of hosts, upon them there shall be no rain. And if the family of Egypt go not up, neither shall it be upon them. [Zachariah 14]", 4.1. "Formerly when they were beholding the joy at the ceremony of the water drawing, the men were beholding it from within the Temple precincts and the women from without. But when the supreme court saw that they behaved in a frivolous manner they erected three balconies in the court, facing the three sides, that from them the women might behold the rejoicing at the ceremony. So when they were beholding the rejoicing at the ceremony the sexes were not mixed up together.", 4.2. "Saints and pious men were dancing before them with torches, and saying words of praise. What were they saying? Happy is he who has not sinned, and whoever has sinned shall be forgiven. Some of them were saying, Happy am I whose youth has not shamed my old age, this was said by the pious men. And others of them were saying, Happy am I whose old age can atone for my youth, this was said by the penitents.Hillel the Elder used to say : To the place which my heart loves, there my feet lead me. If you come to my house (says God), I will go to there. If you do not come to My house, then I will not go to there. For it is said, “In every place where I record My name I will come unto you, and I will bless you.”", 4.3. "There is a story of Rabbi Shim’on ben Gamliel: he was dancing with eight lighted torches, and as he did so none of them fell to the ground. And when he prostrated himself he put his finger on the pavement, bending himself and kissing it, and then stood upright again. Rabbi Yehoshua ben Haiah said: All the days of the rejoicing at the water-drawing our eyes had no sleep, for we rose early in the morning for the morning sacrifice. We went to the synagogue, then to the college, then to do additional prayers, then to eat and drink, then to afternoon prayer, then to the evening sacrifice, then to the rejoicing of the water-drawing.", 4.5. "And the Levites with their harps and lyres and cymbals and all manner of musical instruments without number were there, saying, “Behold, bless ye the Lord, all ye servants of the Lord.” Some were saying, Lift up your hands to the sanctuary, and bless ye the Lord. When they parted they said to one another, The Lord bless thee out of Zion, and see thou the good of Jerusalem all the days of thy life. You should see your children's children. The herald cried out: they sounded a plain note, a tremolo, and a plain note. Rabbi Yehudah said: They did not sound less than seven nor more than thirteen times at the opening of the Temple gates. He who blew at their opening did not do so at their closing. Three times they sounded before the altar. He who blew before the altar did not do so on the tenth step, and he who blew on the tenth step did not do so before the altar.", 4.7. "Why did they blow three blasts? To make the distinction between the holy and the mundane day. The sexton took the trumpets, and went to the top of the highest roof in the city. When he sounded, those who were removing broth from a pot, or were keeping warm a boiler, or were lighting a lamp, ceased to do so, even if the boiler were in one's hand he did not keep it warm, but put it on the ground, even if the lamp were in one's hand, he did not put it on the lamp-stand, but lay it on the ground. The sexton lay the trumpets on the top of the roof, came down, and went away. Rabbi Yose said, “He who wishes to light his lamp after six soundings may do so.” The (sages) said to him, “Your rule would vary according to circumstances, but there was a place on the top of the roof where the sexton lay the trumpets.”", 4.8. "Should the first day fall on the eve of Sabbath they sound a plain note, but do not sound a tremolo. How do they sound? With a single plain, and not a tremulous, note. “The flute-playing supersedes the Sabbath” - the words of Rabbi Yose ben Rabbi Yehudah. But the sages say, “It does not supersede even the festival itself.”", 4.9. "All the divisions on duty were treated alike and divided into three lots for the bullocks, except two who were treated alike but not divided into three lots. Rabbi Eleazar ben Parata and Rabbi Eleazar ben Yacov said, “There was no balloting for the fat of the goat, but whoever offered the limbs offered also the fat.” Rabbi Haninah ben Antigonus said, “There was no balloting except for the leaders of the guards. The rest of all the guards took turns all round.” Abba Yose ben Hanin said, “There was balloting on the first day of the festival only, and all the remaining days they were taking turns all round.” How was the ballot conducted? They gathered at the cell of Gazith, where they stood closely together like a cochlear. An officer came and took the turban of one of them, for they knew that from him the lot began. Individuals among them drew out two, but did not count them more than one.", 4.10. "Rabbi Yehuda said, “There was no ballot for the censer, but whoever was appointed for the incense, it was said to him, Thou art also appointed to the censer.” The last day of the festival has a ballot for itself, a festive season for itself, a pilgrimage for itself, an offering for itself, a song for itself, a benediction for itself, as it is said: “On the eighth day he sent the people away, and they blessed the king, and went into their tents joyful and glad of heart for all the goodness that the Lord had showed unto David his servant, and to Israel his people.” You might argue that they were not obliged to pass the night there. As it is written, “On the twenty-third day of the seventh month he sent the people away, and they went to their tents.” [2 Chronicles 7] This allows one to infer that, being dismissed while it was yet day, rising at dawn they were dismissed and went away. ", |
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60. Tosefta, Sotah, 7.15, 13.7 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •joy, rejoicing, Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 140, 154| 7.15. "יש יוצאין וחוזרין יוצאין ואין חוזרין ויש שאין יוצאין כל עיקר כל אלו שאמרו יוצאין וחוזרין נותנין [פסי] העיר ומספקין מים ומזון למלחמה ומתקנים את הדרכים ושאר כולן אין חוזרין כל אלו שאמרו אין יוצאין כל עיקר הבונה בית וחנכו ולא שהה שנים עשר חדש נטע כרם וחללו ולא שהה שנים עשר חדש ארס אשה ולקחה ולא שהה שנים עשר חדש הללו אין נותנין פסי העיר ואין מספקין מים ומזון למלחמה ואין מתקנים את הדרכים ר' יהודה היה קורא למלחמת הרשות מלחמת מצוה אבל מלחמת חובה הכל יוצא אפי' חתן מחדרו וכלה מחופתה. ", 13.7. "כל זמן שהיה שמעון הצדיק קיים [היתה] נר מערבי תדיר משמת הלכו ומצאוהו שכבה מכאן ואילך מוצאין אותה פעמים כבה פעמים [דולק] כל זמן שהיה שמעון הצדיק קיים היתה מערכה תדירה כשמסדרין אותה בשחרית היתה מתגברת והולכות כל היום כולו והיו מקריבין עליה תמידין ומוספין ונסכיהן ולא היו מוסיפין עליה אלא שני גזרי עצים עם תמיד של בין הערבים כדי לקיים מצות [עצים] שנאמר (ויקרא ו׳:ה׳) ובער עליה הכהן משמת שמעון הצדיק תשש כחה של מערכה כשמסדרין אותה [משחרית] לא היו נמנעין מלהוסיף עליה עצים כל היום כולו כל זמן שהיה שמעון הצדיק קיים ברכה נכנסת בשתי [הלחם] ובלחם הפנים שתי הלחם מתחלקת בעצרת לכהנים ולחם הפנים ברגל לכל המשמרות [לאנשי משמר] יש מהן שאוכלין ושובעין ויש שאוכלין ומותירין ולא עלה ביד כל אחד ואחד אלא כזית משמת שמעון הצדיק לא היתה ברכה נכנסת לא בשתי הלחם ולא בלחם הפנים הצנועין מושכין ידיהן והגרגרנין חולקין ביניהם ולא עלה ביד כל אחד ואחד אלא כפול. מעשה בכהן אחד מצפורי שנטל חלקו וחלק חבירו ואעפ\"כ לא עלה בידו אלא כפול והיו קורין אותו בן [חמסן] עד היום.", | |
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| 61. Anon., Qohelet Rabba, 7.11, 8.1, 12.5 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •joy, rejoicing, Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 283 |
| 62. Anon., Sifre Numbers, 150, 116 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 154 |
63. Anon., Genesis Rabba, 18.1, 56.10, 65.17 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •joy, rejoicing, Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 140, 283, 316| 18.1. וַיִּבֶן ה' אֱלֹהִים אֶת הַצֵּלָע, רַבִּי אֶלְעָזָר בְּשֵׁם רַבִּי יוֹסֵי בֶּן זִמְרָא אָמַר נִתַּן בָּהּ בִּינָה יוֹתֵר מִן הָאִישׁ, דְּתָנִינָן בַּת י"א שָׁנָה וְיוֹם אֶחָד נְדָרֶיהָ נִבְדָּקִין, בַּת י"ב שָׁנָה וְיוֹם אֶחָד נְדָרֶיהָ קַיָּימִין וּבוֹדְקִין כָּל י"ב, אֲבָל לְזָכָר בֶּן י"ב שָׁנָה וְיוֹם אֶחָד נְדָרָיו נִבְדָקִין, בֶּן י"ג נְדָרָיו קַיָּימִין וּבוֹדְקִין כָּל י"ג. רַבִּי יִרְמְיָה בְּשֵׁם רַבִּי שְׁמוּאֵל בַּר רַב יִצְחָק אָמַר אִית דִּמְחַלְּפִין, דַּרְכָּהּ שֶׁל אִשָּׁה לִהְיוֹת יוֹשֶׁבֶת בְּתוֹךְ בֵּיתָהּ וְדַרְכּוֹ שֶׁל אִישׁ לִהְיוֹת יוֹצֵא לַשּׁוּק וְלָמֵד בִּינָה מִבְּנֵי אָדָם. רַבִּי אַיְבוּ וְאַמְרֵי לָהּ בְּשֵׁם רַבִּי בְּנָיָיה וְהוּא תָּנֵי לָהּ בְּשֵׁם רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי, קִשְׁטָהּ כַּכַּלָּה וְאַחַר כָּךְ הֱבִיאָהּ לוֹ. אִית אַתְרִין דְּקָרְיָין לְקַלְעִיתָא בִּנְיָתָא. אָמַר רַבִּי חָמָא בַּר חֲנִינָא אַתְּ סָבוּר שֶׁמִּתַּחַת חָרוּב אֶחָד אוֹ שִׁקְמָה אַחַת הֱבִיאָהּ לוֹ, אֶלָּא מִשֶּׁקִּשְׁטָהּ בְּכ"ד מִינֵי תַּכְשִׁיטִין אַחַר כָּךְ הֱבִיאָהּ לוֹ, הֲדָא הוּא דִכְתִיב (יחזקאל כח, יג): בְּעֵדֶן גַּן אֱלֹהִים הָיִיתָ כָּל אֶבֶן יְקָרָה מְסֻכָתֶךָ אֹדֶם פִּטְדָה וגו'. רַבָּנָן וְרַבִּי שִׁמְעוֹן בֶּן לָקִישׁ, רַבָּנָן אָמְרֵי עֶשֶׂר, וְרַבִּי שִׁמְעוֹן אָמַר י"א. רַבִּי חָמָא בַּר חֲנִינָא וְרַבִּי שִׁמְעוֹן בֶּן לָקִישׁ תַּרְוֵיהוֹן אָמְרִין כְּלַל וּפְרַט, עָשָׂה אֶת הַכְּלַל מוֹסֶפֶת לַפְּרַט וְהַכֹּל בִּכְלַל, כָּל אֶבֶן יְקָרָה מְסֻכָתֶךָ כְּלַל, אֹדֶם פִּטְדָה וְיָהֲלֹם תַּרְשִׁישׁ וגו' פְּרַט, הַכֹּל בִּכְלַל. כָּל אֶבֶן יְקָרָה מְסֻכָתֶךָ, רַבִּי לֵוִי וְרַבִּי סִימוֹן, חַד אָמַר ט' וְחַד אָמַר י', מַאן דְּאָמַר עֶשֶׂר, כְּרַבָּנָן, וּמַאן דְּאָמַר ט' הָדֵין דְּהַב דְּהָכָא לֵית הוּא חֻפָּה. רַבִּי אַחָא בַּר חֲנִינָא אָמַר עָשָׂה כְּתָלִים שֶׁל זָהָב, וּבָתֵּי קְרָיוֹת שֶׁל אֲבָנִים טוֹבוֹת וּמַרְגָּלִיּוֹת. רַבִּי אֶלְעָזָר בַּר בִּיסְנָא בְּשֵׁם רַבִּי אַחָא אָמַר אֲפִלּוּ קוֹרְקוּסִים שֶׁל זָהָב עָשָׂה לוֹ. 65.17. וְאֵת עֹרֹת גְּדָיֵי הָעִזִּים (בראשית כז, טז), אָמַר רַבִּי יוֹחָנָן תְּרֵי אֶדְרָעִין דַּאֲבוּנַן יַעֲקֹב כִּתְרֵין עַמּוּדִין דִּיפָרָא סוֹפָא, וְאַתְּ אֲמַרְתְּ הִלְבִּישָׁה עַל יָדָיו, אֶלָּא חַיְטַתְהוֹן. רַבִּי הוּנָא בְּשֵׁם רַבִּי יוֹסֵי אָמַר שְׁנֵי תְּמִידִים שֶׁהָיוּ יִשְׂרָאֵל מַקְרִיבִים בֶּחָג, הָיוּ מַרְכִּיבִין אוֹתָן עַל שְׁנֵי הוֹגְנִין, וְהָיוּ רַגְלֵיהֶם שְׁפוּפוֹת בָּאָרֶץ. רַב הוּנָא בְּשֵׁם רַבִּי יוֹסֵי אָמַר, קִנָּמוֹן הַזֶּה הָיָה גָּדוֹל בְּאֶרֶץ יִשְׂרָאֵל וְהָיוּ עִזִּים וּצְבָיִים מַגִּיעִים לְרֹאשׁוֹ שֶׁל אִילָן וְאוֹכְלִים מִמֶּנּוּ. אָמַר רַבִּי חֲנִינָא וַהֲלֹא עֲגָלִים נִשְׁחָטִים בְּאֶרֶץ יִשְׂרָאֵל, וְזֵיתִים נִקְצָצִים, וְעָפָר שֶׁבֶּהָרִים, מַעֲשֵׂה נִסִּים הֵם. אָמַר רַבִּי מוֹנָא הַכֹּל מַעֲשֵׂי נִסִּים. (בראשית כז, יז): וַתִּתֵּן אֶת הַמַּטְעַמִּים וְאֶת הַלֶּחֶם, לִוְתָה אוֹתוֹ עַד הַפֶּתַח, אָמְרָה עַד כָּאן הָיִיתִי חַיֶּבֶת לְךָ, מִכָּאן וָאֵילָךְ בָּרְיָךְ יְקוּם לָךְ. | 18.1. "\"And God built [out of] the rib\" - Rabbi Eliezer said in the name of Rabbi Yossi the son of Zimra: woman was endowed with more understanding than man. As it is taught: at eleven years and one day, her vows stick; at twelve years and one day her vows apply; and all twelve-year-olds are checked. But for males, at twelve years and one day his vows stick; at thirteen years they apply, and all thirteen-year-olds are checked. Rabbi Yirmiya said in the name of Rabbi Shmuel bar Yitzchak: there are those that say the opposite, as the way of a woman is to sit in her home, and the way of a many is to go out to the marketplace and learn understanding from others. Rabbi Aybu said, and some attribute it to the name of Rabbi Benaya, and it is [also] taught in the name of Rabbi Shimon ben Yochai: [God] adorned her [Eve] like a bride, and afterwards brought her to him [Adam]. In some places they call 'kil'ata' [braids] 'bin'yata' [net-works]. Rabbi Hamma bar Chanina said: you think that she was brought to him under a carob or sycamore tree, rather she was adorned with twenty four kinds of finery, and then brought to him, as it says: \"In Eden, the garden of God you were, and all precious stones were your covering: the carnelian, the topaz...\" (Ezekiel 28:13). The Rabbis and Rabbi Shimon ben Lakish; the Rabbis said: ten, and Rabbi Shimon said: eleven. Rabbi Hamma bar Chanina and Rabbi Shimon ben Lakish both said: a general rule followed by a specific; follow the general rule by adding the specific, and it is all in the general rule - \"every precious stone is your covering\" is a general rule. \"Carnelian, topaz, emerald, beryl...\" are the specifics. Follow the general rule - \"every precious stone is your covering.\" Rabbi Levi and Rabbi Simon: one said nine, and one said ten. The one who said ten is like the Rabbis, and the one who said nine argues that the \"gold\" mentioned in the verse surely does not refer to a canopy. Rabbi Acha bar Chanina said: he made walls of gold and coverings of precious stones and pearls. Rabbi Eleazar bar Bisna said in the name of Rabbi Aha: He even made him hooks of gold.", 56.10. "\"And Avraham called the name of the place \"Ad-nai Yireh\" [Ad-nai will see] (Gen. 22:14). Rabbi Yocha said \"he said to Him: 'Master of Worlds, at the hour that you said to me \"Take please your son, your only son\" (Gen. 22:2), I had what to respond. Yesterday You said \"For through Itzchak [will I make your line great]\" (Gen. 21:22) but now \"Take please your son\"!? And God forbid that I don't do as you've asked me; instead, I conquered my mercy to do Your will. May it be your will, Ad-nai our God, that in the hour when the sons of Itzchak come to do transgressions and bad deeds, that this very Binding [Akeidah] be remembered for them, and may You be filled with Mercy on them!' Avraham called it \"Yireh\", as it says \"and Avraham called the name of the place Ad-nai Yireh.\" Shem called it Shalem, as it says \"And Malchitzedek, the king of Shalem...\"(Genesis 14:18) The Holy One of Blessing said \"If I call it Yireh, as Avraham called it, then Shem, who was a righteous man, will become angry; and if I call it Shalem, Abraham, who was a righteous man, will be angry. Instead, I call it Yerushalayim [Jerusalem], as they called it together: Yireh Shalem. Jerusalem. Rabbi Berechiah said in Rabbi Helbo’s name: While it was Shalem, the Holy One of Blessing made for Godself a sukkah [booth] and prayed in it, since it says \"In Shalem is set His tabernacle, and His dwelling-place in Tzion\" (Psalms 76:3). And what did He say? ‘May it happen that I see the building of My house.\" Another interpretation: It [this verse] teaches that the Holy One of Blessing showed him the Temple destroyed and built, destroyed and build [a second time], since it says: \"the name of that place Ad-nai Yireh\" (Ad-nai sees): this is it built, as you say [the verse] \"Three times in a year shall all your males be seen [yira'eh] (Deut. 16:16). \"As it is said to this day in the Mountain of Ad-nai [is seen, Heb. yira'eh]\" (Gen.22:14) This is it destroyed, as in the verse \"on the mountain of Tzion, which is desolate\" (Lam. 5:18). \"Ad-nai is seen\" this is it built and perfected in the future to come as the topic [in the verse] that is said: \"When Ad-nai built Tzion, He will be seen in His glory\" (Psalms 102:17).", |
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| 64. Palestinian Talmud, Betzah, 1.1 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •joy, rejoicing, Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 53 |
| 65. Palestinian Talmud, Berachot, 4.5 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •joy, rejoicing, Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 270 |
| 66. Palestinian Talmud, Rosh Hashanah, 1.3 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •joy, rejoicing, Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 186 |
| 67. Palestinian Talmud, Sotah, 7.4, 9.16 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •joy, rejoicing, Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 53, 283 |
| 68. Palestinian Talmud, Sukkah, 1.1, 2.10, 3.3, 4.1, 4.3, 5.1-5.2, 5.4-5.6 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •joy, rejoicing, Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 53, 112, 135, 138, 143, 144, 148, 186, 191, 226 |
| 69. Palestinian Talmud, Yevamot, 15.2 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •joy, rejoicing, Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 14 |
| 70. Palestinian Talmud, Yoma, 6.3 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •joy, rejoicing, Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 140 |
| 71. Palestinian Talmud, Bikkurim, 3.3 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •joy, rejoicing, Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 53 |
| 72. Apuleius, The Golden Ass, 7.3, 7.25 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •joy, rejoicing in providence of isis Found in books: Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 253 |
| 73. Anon., Sifre Deuteronomy, 140, 313, 218 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 154 |
| 74. Anon., Sifra, None (2nd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 226 |
| 75. Apuleius, Florida, 16 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •joy, rejoicing in providence of isis Found in books: Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 15 |
76. Anon., Leviticus Rabba, 9.9, 18.1, 20.2, 30.2, 30.10, 30.12, 30.14, 37.2 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •joy, rejoicing, Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 116, 117, 270, 283, 296, 313, 316, 319, 323, 324| 9.9. אָמַר רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי גָּדוֹל הַשָּׁלוֹם, שֶׁכָּל הַבְּרָכוֹת כְּלוּלוֹת בּוֹ, (תהלים כט, יא): ה' עֹז לְעַמּוֹ יִתֵּן ה' יְבָרֵךְ אֶת עַמּוֹ בַשָּׁלוֹם. חִזְקִיָּה אָמַר תַּרְתֵּי, חִזְקִיָּה אָמַר גָּדוֹל שָׁלוֹם שֶׁכָּל הַמִּצְווֹת כְּתִיב בְּהוּ (שמות כג, ד ה): כִּי תִרְאֶה, כִּי תִפְגַע, (דברים כב, ו): כִּי יִקָּרֵא, אִם בָּאת מִצְוָה לְיָדְךָ אַתָּה זָקוּק לַעֲשׂוֹתָהּ וְאִם לָאו אִי אַתָּה זָקוּק לַעֲשׂוֹתָהּ, בְּרַם הָכָא (תהלים לד, טו): בַּקֵּשׁ שָׁלוֹם וְרָדְפֵהוּ, בַּקְשֵׁהוּ לִמְקוֹמְךָ וְרָדְפֵהוּ לְמָקוֹם אַחֵר. חִזְקִיָּה אָמַר חוֹרֵי, גָּדוֹל הַשָּׁלוֹם שֶׁבְּכָל הַמַּסָּעוֹת כְּתִיב (במדבר לג, ה): וַיִּסְעוּ וַיַּחֲנוּ, נוֹסְעִים בְּמַחְלֹקֶת וְחוֹנִים בְּמַחְלֹקֶת, כֵּיוָן שֶׁבָּאוּ כֻלָּם לִפְנֵי הַר סִינַי נַעֲשׂוּ כֻּלָּם חֲנָיָה אַחַת, הֲדָא דִּכְתִיב (שמות יט, ב): וַיִּחַן שָׁם יִשְׂרָאֵל, וַיַּחֲנוּ שָׁם בְּנֵי יִשְׂרָאֵל אֵין כְּתִיב כָּאן אֶלָּא וַיִּחַן שָׁם יִשְׂרָאֵל, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא הֲרֵי שָׁעָה שֶׁאֲנִי נוֹתֵן תּוֹרָה לְבָנָי. בַּר קַפָּרָא אָמַר תְּלַת, בַּר קַפָּרָא אָמַר גָּדוֹל שָׁלוֹם שֶׁדִּבְּרוּ הַכְּתוּבִים דִּבְרֵי בַּדָּאוּת בַּתּוֹרָה בִּשְׁבִיל לְהַטִּיל שָׁלוֹם בֵּין אַבְרָהָם לְשָׂרָה, הֲדָא הוּא דִכְתִיב (בראשית יח, יב): אַחֲרֵי בְלֹתִי הָיְתָה לִי עֶדְנָה וַאדֹנִי זָקֵן, אֲבָל לְאַבְרָהָם לֹא אָמַר כֵּן אֶלָּא (בראשית יח, יג): וַאֲנִי זָקַנְתִּי. בַּר קַפָּרָא אָמַר חוֹרֵי, גָּדוֹל שָׁלוֹם שֶׁדִּבְּרוּ הַכְּתוּבִים לָשׁוֹן בָּדוּי בַּנְּבִיאִים בִּשְׁבִיל לְהַטִּיל שָׁלוֹם בֵּין אִישׁ לְאִשְׁתּוֹ, שֶׁנֶּאֱמַר (שופטים יג, ג): הִנֵּה נָא אַתְּ עֲקָרָה וְלֹא יָלַדְתְּ וְהָרִית וְיָלַדְתְּ בֵּן, אֲבָל לְמָנוֹחַ לֹא אָמַר כֵּן אֶלָּא (שופטים יג, יג): מִכֹּל אֲשֶׁר אָמַרְתִּי אֶל הָאִשָּׁה תִּשָּׁמֵר, מִכָּל מָקוֹם סַמָּנִים הִיא צְרִיכָה. בַּר קַפָּרָא אָמַר חוֹרֵי גָּדוֹל שָׁלוֹם, מַה אִם הָעֶלְיוֹנִים שֶׁאֵין לָהֶם לֹא קִנְאָה וְלֹא שִׂנְאָה וְלֹא תַּחְרוּת וְלֹא מַצּוֹת וְרִיבוֹת וְלֹא מַחְלֹקֶת וְלֹא עַיִן רָעָה צְרִיכִין שָׁלוֹם, הֲדָא הוּא דִכְתִיב (איוב כה, ב): עֹשֶׂה שָׁלוֹם בִּמְרוֹמָיו, הַתַּחְתּוֹנִים שֶׁיֵּשׁ בָּהֶם כָּל הַמִּדּוֹת הַלָּלוּ עַל אַחַת כַּמָּה וְכַמָּה. אָמַר רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל גָּדוֹל שָׁלוֹם שֶׁדִּבְּרוּ הַכְּתוּבִים לְשׁוֹן בַּדָּיוּת בַּתּוֹרָה לְהַטִּיל שָׁלוֹם בֵּין יוֹסֵף לְאֶחָיו, הֲדָא הוּא דִכְתִיב (בראשית נ, יז): כֹּה תֹאמְרוּן לְיוֹסֵף אָנָא שָׂא נָא, וְלֹא אַשְׁכְּחָן בְּיַעֲקֹב דְּפַקַד כְּלוּם, אָמַר רַבִּי יוֹסֵי הַגְּלִילִי גָּדוֹל שָׁלוֹם שֶׁאֲפִלּוּ בִּשְׁעַת מִלְחָמָה אֵין פּוֹתְחִין אֶלָּא בְּשָׁלוֹם, הֲדָא הוּא דִכְתִיב (דברים כ, י): כִּי תִקְרַב אֶל עִיר וגו', אָמַר רַבִּי יוּדָן בֶּן רַבִּי יוֹסֵי גָּדוֹל שָׁלוֹם שֶׁשְּׁמוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא נִקְרָא שָׁלוֹם, הֲדָא הוּא דִכְתִיב (שופטים ו, כד): וַיִּקְרָא לוֹ ה' שָׁלוֹם. אָמַר רַבִּי תַּנְחוּם בַּר יוּדָן, מִכָּאן שֶׁאָסוּר לוֹ לְאָדָם לִשְׁאֹל בִּשְׁלוֹם חֲבֵרוֹ בְּמָקוֹם מְטֻנָּף. תָּנֵי רַבִּי יִשְׁמָעֵאל גָּדוֹל שָׁלוֹם שֶׁשֵּׁם הַגָּדוֹל שֶׁנִּכְתַּב בִּקְדֻשָּׁה אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא יִמָּחֶה בַּמַּיִם כְּדֵי לְהַטִּיל שָׁלוֹם בֵּין אִישׁ לְאִשְׁתּוֹ. רַבִּי מֵאִיר הֲוָה יָתִיב וְדָרִישׁ בְּלֵילֵי שַׁבַּתָּא הֲוָה תַּמָּן חָדָא אִתְּתָא יַצִּיבָא וְשָׁמְעָה לֵיהּ תָּנְתָא מִדְרָשָׁא, אַמְתִּינַת עַד דִּיחֲסַל מִמִּדְרָשׁ, אָזְלָה לְבֵיתָהּ אַשְׁכְּחָא בּוּצִינָא טָפֵי, אֲמַר לָהּ בַּעְלָהּ אָן הֲוֵית, אָמְרָה לֵיהּ אֲנָא יָתִיבָא וְשָׁמְעָה קָלֵיהּ דָּרוֹשָׁה, אֲמַר לָהּ כֵּן וְכֵן לָא אִעַיַּלְתְּ לְהָכָא עַד דַּאֲזַלְתְּ וְרוֹקַת בְּאַנְפֵּי דָרוֹשָׁה, יְתִיבָא שַׁבַּתָּא קַמַּיְיתָא תִּנְיָנָא וּתְלִיתָא, אֲמָרִין לָהּ מְגֵירָתָא כַּדּוּ אַתּוּן צְהִיבִין, אֲתֵינָן עִמָּךְ לְגַבֵּי דָּרוֹשָׁה, כֵּיוָן דְּחָמֵי יַתְהוֹן רַבִּי מֵאִיר צָפָה בְּרוּחַ הַקֹּדֶשׁ, אֲמַר לְהוֹ אִית מִנְּכוֹן אִתְּתָא דְּחַכִּימָא לְמִלְחַשׁ בְּעֵינָא, אֲמָרִין לָהּ מְגֵירָתָא כַּדּוּ אַתְּ אָזְלַת וְרוֹקַת בְּאַנְפֵּיהּ וְתִשְׁרֵי לְבַעֲלִךְ, כֵּיוָן דְּיָתְבָא קַמֵּי אִידְחִילַת מִינֵיהּ, אֲמָרָה לֵיהּ רַבִּי לֵית אֲנָא חַכִּימָא לְמִילְחַשׁ עֵינָא, אֲמַר לָהּ אֲפִלּוּ הָכֵי רוֹקִי בְּאַנְפִּי שְׁבַע זִמְנִין וַאֲנָא מִינְשִׁים, עָבְדָה הָכִין. אֲמַר לָהּ אִיזִילִי אִמְרִי לְבַעֲלִיךָ אַתְּ אֲמַרְתְּ חָדָא זִימְנָא וַאֲנָא רָקֵית שְׁבַע זִימְנִין. אָמְרוּ לוֹ תַּלְמִידָיו רַבִּי כָּךְ מְבַזִּין אֶת הַתּוֹרָה, לָא הֲוָה לָךְ לְמֵימַר לְחַד מִינָן לְמִלְחַשׁ לָךְ, אֲמַר לְהוֹ לָא דַּיּוֹ לְמֵאִיר לִהְיוֹת שָׁוֶה לְקוֹנוֹ, דְּתָנֵי רַבִּי יִשְׁמָעֵאל גָּדוֹל שָׁלוֹם שֶׁשֵּׁם הַגָּדוֹל שֶׁנִּכְתַּב בִּקְדֻשָּׁה אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא יִמָּחֶה עַל הַמַּיִם בִּשְׁבִיל לְהַטִּיל שָׁלוֹם בֵּין אִישׁ לְאִשְׁתּוֹ. אָמַר רַבִּי שִׁמְעוֹן בֶּן חֲלַפְתָּא גָּדוֹל שָׁלוֹם שֶׁכְּשֶׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת עוֹלָמוֹ עָשָׂה שָׁלוֹם בֵּין הָעֶלְיוֹנִים לַתַּחְתּוֹנִים, בַּיּוֹם הָרִאשׁוֹן בָּרָא מִן הָעֶלְיוֹנִים וּמִן הַתַּחְתּוֹנִים, הֲדָא הוּא דִכְתִיב (בראשית א, א): בְּרֵאשִׁית בָּרָא אֱלֹהִים אֵת הַשָּׁמַיִם וְאֵת הָאָרֶץ, בַּשֵּׁנִי בָּרָא מִן הָעֶלְיוֹנִים, הֲדָא הוּא דִכְתִיב (בראשית א, ו): וַיֹּאמֶר אֱלֹהִים יְהִי רָקִיעַ, בַּשְּׁלִישִׁי בָּרָא מִן הַתַּחְתּוֹנִים, (בראשית א, ט): וַיֹּאמֶר אֱלֹהִים יִקָּווּ הַמַּיִם, בָּרְבִיעִי מִן הָעֶלְיוֹנִים, (בראשית א, יד): יְהִי מְאֹרֹת בִּרְקִיעַ הַשָּׁמַיִם, בַּחֲמִישִׁי בָּרָא מִן הַתַּחְתּוֹנִים, (בראשית א, כ): וַיֹּאמֶר אֱלֹהִים יִשְׁרְצוּ הַמַּיִם, בַּשִּׁשִּׁי בָּא לִבְראוֹת אָדָם, אָמַר אִם אֲנִי בּוֹרֵא אוֹתוֹ מִן הָעֶלְיוֹנִים הֲרֵי הָעֶלְיוֹנִים רַבִּים מִן הַתַּחְתּוֹנִים בְּרִיאָה אַחַת, אִם אֲנִי בּוֹרֵא אוֹתוֹ מִן הַתַּחְתּוֹנִים הֲרֵי הַתַּחְתּוֹנִים רַבִּים עַל הָעֶלְיוֹנִים בְּרִיאָה אַחַת, מֶה עָשָׂה בְּרָאוֹ מִן הָעֶלְיוֹנִים וּמִן הַתַּחְתּוֹנִים, הֲדָא הוּא דִכְתִיב (בראשית ב, ז): וַיִּיצֶר ה' אֱלֹהִים אֶת הָאָדָם עָפָר מִן הָאֲדָמָה מִן הַתַּחְתּוֹנִים, (בראשית ב, ז): וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים מִן הָעֶלְיוֹנִים, רַבִּי מָנֵי דִּשְׁאַב וְרַבִּי יְהוֹשֻׁעַ דְּסִכְנִין בְּשֵׁם רַבִּי לֵוִי, גָּדוֹל שָׁלוֹם שֶׁכָּל הַבְּרָכוֹת וְטוֹבוֹת וְנֶחָמוֹת שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא מְבִיאָן עַל יִשְׂרָאֵל, חוֹתְמִין בְּשָׁלוֹם, בִּקְרִיאַת שְׁמַע פּוֹרֵס סֻכַּת שָׁלוֹם, בַּתְּפִלָּה עוֹשֶׂה שָׁלוֹם, בְּבִרְכַּת כֹּהֲנִים (במדבר ו, כו): וְיָשֵׂם לְךָ שָׁלוֹם. וְאֵין לִי אֶלָּא בַּבְּרָכוֹת בַּקָּרְבָּנוֹת מִנַיִן, (ויקרא ז, לז): זֹאת הַתּוֹרָה לָעֹלָה לַמִּנְחָה וְלַחַטָּאת וְלָאָשָׁם וְלַמִּלּוּאִים וּלְזֶבַח הַשְּׁלָמִים. אֵין לִי אֶלָּא בַּכְּלָל, בַּפְּרָט מִנַּיִן, (ויקרא ו, ב): זֹאת תּוֹרַת הָעֹלָה, (ויקרא ו, ז): זֹאת תּוֹרַת הַמִּנְחָה, (ויקרא ו, יח): זֹאת תּוֹרַת הַחַטָּאת, (ויקרא ז, א): זֹאת תּוֹרַת הָאָשָׁם, (ויקרא ז, יא): זֹאת תּוֹרַת זֶבַח הַשְּׁלָמִים, וְאֵין לִי אֶלָּא בְּקָרְבְּנוֹת יָחִיד, בְּקָרְבְּנוֹת צִבּוּר מִנַּיִן, תַּלְמוּד לוֹמַר (במדבר כט, לט): אֵלֶּה תַּעֲשׂוּ לַה' בְּמוֹעֲדֵיכֶם, וּמְסַיֵּם בִּשְׁלָמִים. וְאֵין לִי אֶלָּא בָּעוֹלָם הַזֶּה בָּעוֹלָם הַבָּא מִנַּיִן, (ישעיה סו, יב): הִנְנִי נֹטֶה אֵלֶיהָ כְּנָהָר שָׁלוֹם. רַבָּנָן אָמְרוּ גָּדוֹל שָׁלוֹם שֶׁכְּשֶׁמֶּלֶךְ הַמָּשִׁיחַ בָּא אֵינוֹ פּוֹתֵחַ אֶלָּא בְּשָׁלוֹם, שֶׁנֶּאֱמַר (ישעיה נב, ז): מַה נָּאווּ עַל הֶהָרִים רַגְלֵי מְבַשֵּׂר מַשְׁמִיעַ שָׁלוֹם. 18.1. דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם אִישׁ כִּי יִהְיֶה זָב מִבְּשָׂרוֹ וגו' (ויקרא טו, ב), הֲדָא הוּא דִכְתִיב (קהלת יב, א): וּזְכֹר אֶת בּוֹרְאֶיךָ בִּימֵי בְּחוּרֹתֶיךָ, תְּנַן (משנה אבות ג-א): עֲקַבְיָא בֶּן מַהַלַּלְאֵל אוֹמֵר הִסְתַּכֵּל בִּשְׁלשָׁה דְבָרִים וְאֵין אַתָּה בָּא לִידֵי עֲבֵרָה, דַּע מֵאַיִן בָּאתָ מִטִּפָּה סְרוּחָה, וּלְאָן אַתָּה הוֹלֵךְ, לֶעָפָר רִמָּה וְתוֹלֵעָה, וְלִפְנֵי מִי אַתָּה עָתִיד לִתֵּן דִּין וְחֶשְׁבּוֹן לִפְנֵי מֶלֶךְ מַלְכֵי הַמְלָכִים הַקָּדוֹשׁ בָּרוּךְ הוּא וכו', רַבִּי אַבָּא בַּר כַּהֲנָא אָמַר בְּשֵׁם רַב פַּפֵּי וְרַבִּי יְהוֹשֻׁעַ דְּסִכְנִין בְּשֵׁם רַבִּי לֵוִי שְׁלָשְׁתָּן דָּרַשׁ רַבִּי עֲקִיבָא מִתּוֹךְ פָּסוּק אֶחָד, וּזְכֹר אֶת בּוֹרְאֶךָ, בְּאֵרְךָ זוֹ לֵיחָה סְרוּחָה, בּוֹרְךָ זוֹ רִמָּה וְתוֹלֵעָה, בּוֹרְאֶךָ זֶה מֶלֶךְ מַלְכֵי הַמְּלָכִים הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁעָתִיד לִתֵּן לְפָנָיו דִּין וְחֶשְׁבּוֹן. בִּימֵי בְּחוּרֹתֶיךָ, בְּיוֹמֵי טַלְיוּתָךְ עַד דְּחֵילָךְ עֲלָךְ. (קהלת יב, א): עַד אֲשֶׁר לֹא יָבֹאוּ יְמֵי הָרָעָה, אֵלּוּ יְמֵי זִקְנָה, (קהלת יב, א): וְהִגִּיעוּ שָׁנִים אֲשֶׁר תֹּאמַר אֵין לִי בָהֶם חֵפֶץ, אֵלּוּ יְמֵי הַמָּשִׁיחַ, שֶׁאֵין בָּהֶם לֹא זְכוּת וְלֹא חוֹבָה, (קהלת יב, ב): עַד אֲשֶׁר לֹא תֶחְשַׁךְ הַשֶּׁמֶשׁ וְהָאוֹר וגו', הַשֶּׁמֶשׁ זֶה קְלַסְתֵּר פָּנִים, וְהָאוֹר זֶה הַמֵּצַח, וְהַיָּרֵחַ זֶה הַחוֹטֶם, וְהַכּוֹכָבִים אֵלּוּ רָאשֵׁי לְסָתוֹת, (קהלת יב, ב): וְשָׁבוּ הֶעָבִים אַחַר הַגָּשֶׁם, רַבִּי לֵוִי אָמַר תַּרְתֵּי חָדָא לְחַבְרַיָיא וְחָדָא לְבוּרַיָא. חָדָא לְחַבְרַיָא, בָּא לִבְכּוֹת זָלְגוּ עֵינָיו דְּמָעוֹת. חָדָא לְבוּרַיָא, בָּא לְהַטִּיל מַיִם הַגְּלָלִין מְקַדְּמִין אוֹתוֹ. (קהלת יב, ג): בַּיּוֹם שֶׁיָּזֻעוּ שֹׁמְרֵי הַבַּיִת וגו', בַּיּוֹם שֶׁיָּזֻעוּ שֹׁמְרֵי הַבַּיִת אֵלּוּ אַרְכֻּבּוֹתָיו, (קהלת יב, ג): וְהִתְעַוְתוּ אַנְשֵׁי הֶחָיִל אֵלּוּ צְלָעוֹתָיו. רַבִּי חִיָא בַּר נַחְמָן אָמַר אֵלּוּ זְרוֹעוֹתָיו, (קהלת יב, ג): וּבָטְלוּ הַטֹּחֲנוֹת זֶה הַמַּסָּס, (קהלת יב, ג): כִּי מִעֵטוּ אֵלּוּ הַשִּׁנַּיִם, (קהלת יב, ג): וְחָשְׁכוּ הָרֹאוֹת בָּאֲרֻבּוֹת אֵלּוּ הָעֵינַיִם. רַבִּי חִיָּא בַּר נַחְמָן אָמַר אֵלּוּ כַּנְפֵי הָרֵאָה, שֶׁמִּשָּׁם יוֹצֵא הַקּוֹל, (קהלת יב, ד): וְסֻגְּרוּ דְלָתַיִם בַּשּׁוּק אֵלּוּ נְקָבָיו שֶׁל אָדָם, שֶׁהֵן כְּמוֹ דֶּלֶת הַפּוֹתֵחַ וְהַסּוֹגֵר, (קהלת יב, ד): בִּשְׁפַל קוֹל הַטַּחֲנָה בִּשְׁבִיל שֶׁאֵין הַמַּסָּס טוֹחֵן, (קהלת יב, ד): וְיָקוּם לְקוֹל הַצִּפּוֹר, הָדֵין סָבָא כַּד שָׁמַע קוֹל צִפֳּרִין מְצַיְצִין אֲמַר בְּלִיבֵּיהּ לִיסְטִין אָתָאן לִמְקַפְּחָא יָתִי, (קהלת יב, ד): וְיִשַּׁחוּ כָּל בְּנוֹת הַשִּׁיר אֵלּוּ שִׂפְתוֹתָיו, רַבִּי חִיָּא בַּר נְחֶמְיָה אָמַר אֵלּוּ הַכְּלָיוֹת, שֶׁהֵן חוֹשְׁבוֹת וְהַלֵּב גּוֹמֵר, (קהלת יב, ה): גַּם מִגָּבֹהַּ יִרָאוּ וגו', גַּם מִגָּבֹהַּ יִרָאוּ הָדֵין סָבָא דְּצָוְחִין לֵיהּ זִיל לַאֲתַר פְּלַן וְהוּא שָׁאֵיל וַאֲמַר אִית תַּמָּן מַסְּקִין, אִית תַּמָּן מַחֲתִין, (קהלת יב, ה): וְחַתְחַתִּים בַּדֶּרֶךְ, רַבִּי אַבָּא בַּר כַּהֲנָא וְרַבִּי לֵוִי, רַבִּי אַבָּא בַּר כַּהֲנָא חִתִּיתָא שֶׁל דֶּרֶךְ נוֹפֵל עָלָיו, וָחֳרָנָא אֲמַר הִתְחִיל מַתְוֶוה תְּוָואִים, אֲמַר עַד אֲתַר פְּלַן אִית לִי מַהֲלַךְ בַּאֲתַר פְּלַן לֵית לִי מַהֲלַךְ. (קהלת יב, ה): וְיָנֵאץ הַשָּׁקֵד אִילֵּין קַרְסוּלוֹת, (קהלת יב, ה): וְיִסְתַּבֵּל הֶחָגָב זֶה לוּז שֶׁל שִׁדְרָה. אַדְרִיָּנוּס שְׁחִיק עֲצָמוֹת שָׁאַל אֶת רַבִּי יְהוֹשֻׁעַ בַּר חֲנַנְיָא אָמַר לוֹ מֵהֵיכָן הַקָּדוֹשׁ בָּרוּךְ הוּא מֵצִיץ אֶת הָאָדָם לֶעָתִיד לָבוֹא, אָמַר לוֹ מִלּוּז שֶׁל שִׁדְרָה, אָמַר לוֹ מִן הֵן אַתְּ מוֹדַע לִי, אַיְיתֵי יָתֵיהּ קוֹמוֹי נְתָנוֹ בַּמַּיִם וְלֹא נִמְחָה, טְחָנוֹ בָּרֵיחַיִם וְלֹא נִטְחַן, נְתָנוֹ בָּאֵשׁ וְלֹא נִשְׂרַף, נְתָנוֹ עַל הַסַּדָּן הִתְחִיל מַכֶּה עָלָיו בַּפַּטִּישׁ, נֶחְלַק הַסַּדָּן וְנִבְקַע הַפַּטִּישׁ וְלֹא הוֹעִיל מִמֶּנּוּ כְּלוּם. (קהלת יב, ה): וְתָפֵר הָאֲבִיּוֹנָה זוֹ הַתַּאֲוָה שֶׁהִיא מַטִּילָה שָׁלוֹם בֵּין אִישׁ לְאִשְׁתּוֹ. רַבִּי שִׁמְעוֹן בֶּן חֲלַפְתָּא הֲוָה סָלֵיק שָׁאֵיל בִּשְׁלָמֵיהּ דְּרַבִּי בְּכָל יֶרַח וְיֶרַח, כֵּיוָן דְּסָב יָתֵיב לֵיהּ וְלָא יָכוֹל לְמֵיסַק, יוֹם חַד סָלֵיק אֲמַר לֵיהּ מָה עִסְקָךְ דְּלֵית אַתְּ סָלֵיק לְגַבִּי הֵיךְ דַּהֲוֵית יָלֵיף, אֲמַר לֵיהּ רְחוֹקוֹת נַעֲשׂוּ קְרוֹבוֹת, קְרוֹבוֹת נַעֲשׂוּ רְחוֹקוֹת, שְׁתַּיִם נַעֲשׂוּ שָׁלשׁ, וּמֵטִיל שָׁלוֹם בַּבַּיִת בָּטֵל, [ופרושו: רחוקות נעשו קרובות, אילין עיניא דהוו חמיין מרחוק כדו אפלו מקרוב לית אינון חמיין. קרובות נעשו רחוקות, אילין אודני דהוו שמעין בחד זמן בתרי זמני, כדו אפלו במאה זימנין לית אינון שמעין. שתים נעשו שלש, חוטרא ותרתין ריגלי. ומטיל שלום בבית בטל, זו התאוה שמטיל שלום בין איש לאשתו]. (קהלת יב, ה): כִּי הֹלֵךְ הָאָדָם אֶל בֵּית עוֹלָמוֹ, בֵּית הָעוֹלָם לֹא נֶאֱמַר אֶלָּא בֵּית עוֹלָמוֹ, מְלַמֵּד שֶׁכָּל צַדִּיק וְצַדִּיק יֵשׁ לוֹ עוֹלָם בִּפְנֵי עַצְמוֹ, מָשָׁל לְמֶלֶךְ שֶׁנִּכְנַס לַמְּדִינָה וְעִמּוֹ דֻּכָּסִין וְאִפַּרְכִין וְאִיסְטְרַטְיוֹטִין, אַף עַל פִּי שֶׁהַכֹּל נִכְנָסִין בְּפוֹלִין אֶחָד, כָּל אֶחָד וְאֶחָד שָׁרוּי לְפִי כְבוֹדוֹ, כָּךְ אַף עַל פִּי שֶׁהַכֹּל טוֹעֲמִין טַעַם מִיתָה, כָּל צַדִּיק וְצַדִּיק יֵשׁ לוֹ עוֹלָם בִּפְנֵי עַצְמוֹ. (קהלת יב, ה): וְסָבְבוּ בַשּׁוּק הַסּוֹפְדִים אֵלּוּ הַתּוֹלָעִים, (קהלת יב, ו): עַד אֲשֶׁר לֹא יֵרָתֵק חֶבֶל הַכֶּסֶף זֶה חוּט הַשִּׁדְרָה, (קהלת יב, ו): וְתָרֻץ גֻּלַּת הַזָּהָב זוֹ גֻּלְגֹּלֶת. רַבִּי חִיָּא בַּר נְחֶמְיָא אָמַר זוֹ גַּרְגֶּרֶת שֶׁמְכַלָּה אֶת הַזָּהָב וּמֵרִיקָה אֶת הַכָּסֶף. (קהלת יב, ו): וְתִשָּׁבֶר כַּד עַל הַמַּבּוּעַ זוֹ כָּרֵס. רַבִּי חִיָּא בְּרֵיהּ דְּרַבִּי פַּפֵּי וְרַבִּי יְהוֹשֻׁעַ דְּסִכְנִין בְּשֵׁם רַבִּי לֵוִי לְאַחַר שְׁלשָׁה יָמִים כְּרֵיסוֹ שֶׁל אָדָם נִבְקַעַת וּמוֹסֶרֶת לַפֶּה וְאוֹמֶרֶת לוֹ הֵילָךְ מַה שֶּׁגָּזַלְתָּ וְחָמַסְתָּ וְנָתַתָּ לִי. רַבִּי חַגַּי בְּשֵׁם רַבִּי יִצְחָק מַיְיתֵי לָהּ מִן הָדֵין קְרָיָא (מלאכי ב, ג): וְזֵרִיתִי פֶרֶשׁ עַל פְּנֵיכֶם פֶּרֶשׁ חֲגֵיכֶם. רַבִּי אַבָּא בְּרֵיהּ דְּרַב פַּפֵּי וְרַבִּי יְהוֹשֻׁעַ דְּסִכְנִין בְּשֵׁם רַבִּי לֵוִי כָּל תְּלָתָא יוֹמִין נַפְשָׁא טָיְיסָא עַל גּוּפָה סָבְרָה דְּהִיא חָזְרָה לֵיהּ, וְכֵיוָן דְּהִיא חָמְיָא לֵיהּ דְּאִישְׁתַּנֵּי זִיוְהוֹן דְּאַפּוֹי, הִיא אָזְלַת לָהּ, דִּכְתִיב (איוב יד, כב): אַךְ בְּשָׂרוֹ וגו'. בַּר קַפָּרָא אָמַר עַד שְׁלשָׁה יָמִים תָּקְפּוֹ שֶׁל אֵבֶל קַיָּם, לָמָּה שֶׁצּוּרַת הַפָּנִים נִכֶּרֶת, דִּתְנַן אֵין מְעִידִין אֶלָּא עַל פַּרְצוּף פָּנִים עִם הַחֹטֶם, וְאֵין מְעִידִין לְאַחַר שְׁלשָׁה יָמִים. (קהלת יב, ו): וְנָרֹץ הַגַּלְגַּל אֶל הַבּוֹר, תְּרֵין אֲמוֹרָאִין, חַד אָמַר כְּאִילֵּין גַּלְגְּלַיָא דְצִפּוֹרִי, וְחוֹרָנָא אֲמַר כְּאִילֵּין רִגְבַיָּיא דִּטְבֶרְיָא, כְּמָה דְתֵימָא (איוב כא, לג): מָתְקוּ לוֹ רִגְבֵי נָחַל. (קהלת יב, ז): וְיָשֹׁב הֶעָפָר עַל הָאָרֶץ כְּשֶׁהָיָה וגו', רַבִּי פִּנְחָס וְרַבִּי חִלְקִיָה בְּשֵׁם רַבִּי סִימוֹן אֵימָתַי הָרוּחַ תָּשׁוּב אֶל הָאֱלֹהִים אֲשֶׁר נְתָנָהּ, כְּשֶׁשָּׁב הֶעָפָר אֶל הָאָרֶץ כְּשֶׁהָיָה, וְאִם לָאו (שמואל א כה, כט): וְאֶת נֶפֶשׁ אֹיְבֶיךָ יְקַלְּעֶנָּה וגו'. רַבִּי יִשְׁמָעֵאל בַּר נַחְמָן מַתְנֵי לָהּ בְּשֵׁם רַבִּי אַבְדִּימֵי דְמִן חֵיפָא לְכֹהֵן חָבֵר שֶׁמָּסַר לְכֹהֵן עַם הָאָרֶץ כִּכָּר שֶׁל תְּרוּמָה, אָמַר לוֹ רְאֵה שֶׁאֲנִי טָהוֹר וּבֵיתִי טָהוֹר וְכִכָּר שֶׁנָּתַתִּי לְךָ טָהוֹר, אִם אַתָּה נוֹתְנָהּ לִי כְּדֶרֶךְ שֶׁאֲנִי נָתַתִּי לְךָ מוּטָב, וְאִם לָאו הֲרֵינִי זוֹרְקָהּ לְפָנֶיךָ. כָּךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְאָדָם זֶה, רְאֵה שֶׁאֲנִי טָהוֹר וּמְעוֹנִי טָהוֹר וּמְשָׁרְתַי טְהוֹרִים וּנְשָׁמָה שֶׁנָּתַתִּי לְךָ טְהוֹרָה, אִם אַתָּה מַחֲזִירָהּ לִי כְּדֶרֶךְ שֶׁאֲנִי נוֹתְנָהּ לְךָ, מוּטָב, וְאִם לָאו הֲרֵינִי טוֹרְפָהּ לְפָנֶיךָ, כָּל אֵלּוּ בִּימֵי זִקְנוּתוֹ אֲבָל בִּימֵי בַּחֲרוּתוֹ אִם חָטָא לוֹקֶה בְּזִיבוּת וּבְצָרַעַת, לְפִיכָךְ משֶׁה מַזְהִיר אֶת יִשְׂרָאֵל וְאוֹמֵר לָהֶם: אִישׁ כִּי יִהְיֶה זָב מִבְּשָׂרוֹ. 20.2. דָּבָר אַחֵר, אַחֲרֵי מוֹת, רַבִּי לֵוִי פָּתַח (תהלים עה, ה): אָמַרְתִּי לַהוֹלְלִים אַל תָּהוֹלוּ, לַהוֹלְלִים, לִמְעַרְבְּבַיָּא, אֵלּוּ שֶׁלִּבָּם מָלֵא עֲלֵיהֶם חַלְחוֹלִיּוֹת רָעוֹת, רַבִּי לֵוִי הֲוָה צָוַח לְהוֹן אַלְלַיָיא, שֶׁמְבִיאִין אַלְלַי לָעוֹלָם. (תהלים עה, ה): וְלָרְשָׁעִים אַל תָּרִימוּ קָרֶן, אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא לָרְשָׁעִים, הַצַּדִּיקִים לֹא שָׂמְחוּ בְּעוֹלָמִי וְאַתֶּם מְבַקְּשִׁין לִשְׂמֹחַ. רֵישׁ לָקִישׁ בְּשֵׁם רַבִּי שִׁמְעוֹן בֶּן מְנַסְיָא אָמַר תַּפּוּחַ עֲקֵבוֹ שֶׁל אָדָם הָרִאשׁוֹן הָיָה מַכְּהֶה גַּלְגַּל חַמָּה, קְלַסְתֵּר פָּנָיו עַל אַחַת כַּמָּה וְכַמָּה, וְאַל תִּתְמַהּ, בְּנֹהַג שֶׁבָּעוֹלָם אָדָם עוֹשֶׂה דִיסְקָרִי, אֶחָד לוֹ וְאֶחָד לְבֵיתוֹ, שֶׁל מִי עוֹשֶׂה נָאֶה לֹא אֶת שֶׁלּוֹ, כָּךְ אָדָם הָרִאשׁוֹן נִבְרָא לְתַשְׁמִישׁ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא וְגַלְגַּל חַמָּה לְתַשְׁמִישָׁן שֶׁל בְּרִיּוֹת. אָמַר רַבִּי לֵוִי בְּשֵׁם רַבִּי חָמָא בַּר חֲנִינָא, שְׁלשׁ עֶשְׂרֵה חֻפּוֹת קָשַׁר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא בְּגַן עֵדֶן, שֶׁנֶּאֱמַר (יחזקאל כח, יג): בְּעֵדֶן גַּן אֱלֹהִים הָיִיתָ כָּל אֶבֶן יְקָרָה מְסֻכָתֶךָ אֹדֶם פִּטְדָה וְיַהֲלֹם תַּרְשִׁישׁ שֹׁהַם וְיָשְׁפֵה סַפִּיר נֹפֶךְ וּבָרְקַת וְזָהָב מְלֶאכֶת תֻּפֶּיךָ וּנְקָבֶיךָ בָּךְ בְּיוֹם הִבָּרַאֲךָ כּוֹנָנוּ. רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר חַד עֲשַׂר, וְרַבָּנָן אָמְרֵי עֲשַׂר, וְלָא פְּלִיגֵי מַאן דַעֲבַד לְהוֹן תְּלַת עֲשַׂר עָבֵיד כָּל אֶבֶן יְקָרָה מְסֻכָתֶךָ תְּלַת, מַאן דַּעֲבַד לְהוֹן חַד סַר, עֲבֵיד לְהוּ חָדָא, מַאן דַעֲבַד לְהוֹן עֲשָׂרָה לָא עֲבֵיד חַד מִנְהוֹן, וְאַחַר כָּל הַשֶּׁבַח הַזֶּה (בראשית ג, יט): כִּי עָפָר אַתָּה וְאֶל עָפָר תָּשׁוּב. אַבְרָהָם לֹא שָׂמַח בְּעוֹלָמִי וְאַתֶּם מְבַקְּשִׁים לִשְמֹחַ. נוֹלַד לוֹ בֵּן לְמֵאָה שָׁנָה וּבַסּוֹף אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא (בראשית כב, ב): קַח נָא אֶת בִּנְךָ, וְהָלַךְ אַבְרָהָם מַהֲלַךְ שְׁלשֶׁת יָמִים, לְאַחַר שְׁלשָׁה יָמִים רָאָה עָנָן קָשׁוּר עַל גַּב הָהָר, אָמַר לוֹ בְּנִי רוֹאֶה אַתָּה מַה שֶּׁאֲנִי רוֹאֶה, אָמַר לֵיהּ הֵן, מָה אַתָּה רוֹאֶה אָמַר לֵיהּ עָנָן קָשׁוּר עַל גַּב הָהָר אֲנִי רוֹאֶה, אָמַר לְיִשְׁמָעֵאל וְלֶאֱלִיעֶזֶר רוֹאִים אַתֶּם כְּלוּם, אָמְרוּ לֵיהּ לָאו, אָמַר לָהֶם הוֹאִיל וְאֵינְכֶם רוֹאִים כְּלוּם וַחֲמוֹר זֶה אֵינוֹ רוֹאֶה (בראשית כב, ה): שְׁבוּ לָכֶם פֹּה עִם הַחֲמוֹר, עַם הַדּוֹמִים לַחֲמוֹר. נָטַל אֶת יִצְחָק בְּנוֹ וְהֶעֱלָהוּ הָרִים וְהוֹרִידוֹ גְּבָעוֹת, הֶעֱלָהוּ עַל אֶחָד מִן הֶהָרִים וּבָנָה מִזְבֵּחַ וְסִדֵּר עֵצִים וְעָרַךְ מַעֲרָכָה וְנָטַל אֶת הַסַּכִּין לְשָׁחֲטוֹ, וְאִלּוּלֵי שֶׁקְּרָאוֹ מַלְאָךְ מִן הַשָּׁמַיִם כְּבָר הָיָה נִשְׁחָט. תֵּדַע שֶׁכֵּן, שֶׁחָזַר יִצְחָק אֵצֶל אִמּוֹ, וְאָמְרָה לוֹ אָן הָיִיתָ בְּרִי, אָמַר לָהּ נְטָלַנִּי אָבִי וְהֶעֱלַנִי הָרִים וְהוֹרִידַנִּי גְבָעוֹת וכו', אָמְרָה וַוי עַל בְּרִי דְרֵיוָתָא, אִלּוּלֵי הַמַּלְאָךְ כְּבָר הָיִיתָ שָׁחוּט, אָמַר לָהּ אִין. בְּאוֹתָהּ שָׁעָה צָוְחָה שִׁשָּׁה קוֹלוֹת כְּנֶגֶד שִׁשָּׁה תְּקִיעוֹת, אָמְרוּ לֹא הִסְפִּיקָה אֶת הַדָּבָר עַד שֶׁמֵּתָה, הֲדָא הוּא דִכְתִיב (בראשית כג, ב): וַיָּבֹא אַבְרָהָם לִסְפֹּד לְשָׂרָה וְלִבְכֹּתָהּ, וּמֵהֵיכָן בָּא, רַבִּי יְהוּדָה בֶּן רַבִּי סִימוֹן אָמַר מֵהַר הַמּוֹרִיָה בָּא, וְהָיָה אַבְרָהָם מְהַרְהֵר בְּלִבּוֹ וְאוֹמֵר שֶׁמָּא חַס וְשָׁלוֹם נִמְצָא בּוֹ פְּסוּל וְלֹא נִתְקַבֵּל קָרְבָּנוֹ, יָצְתָה בַּת קוֹל וְאוֹמֶרֶת לוֹ (קהלת ט, ז): לֵךְ אֱכֹל בְּשִׂמְחָה לַחְמֶךָ. יִשְׂרָאֵל לֹא שָׂמְחוּ בְּעוֹלָמִי, שָׂמַח יִשְׂרָאֵל בְּעֹשָׂיו אֵינוֹ אוֹמֵר אֶלָּא (תהלים קמט, ב): יִשְׂמַח, עֲתִידִין הֵן לִשְׂמֹחַ בְּמַעֲשָׂיו שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא לֶעָתִיד לָבוֹא. כִּבְיָכוֹל הַקָּדוֹשׁ בָּרוּךְ הוּא לֹא שָׂמַח בְּעוֹלָמוֹ, שָׂמַח ה' בְּמַעֲשָׂיו אֵינוֹ אוֹמֵר, אֶלָּא (תהלים קד, לא): יִשְׂמַח, עָתִיד הַקָּדוֹשׁ בָּרוּךְ הוּא לִשְׂמֹחַ בְּמַעֲשֵׂיהֶם שֶׁל צַדִּיקִים לֶעָתִיד לָבוֹא. אֱלִישֶׁבַע בַּת עֲמִינָדָב לֹא שָׂמְחָה בָּעוֹלָם, שֶׁרָאֲתָה חֲמִשָּׁה כְּתָרִים בְּיוֹם אֶחָד, יְבָמָהּ מֶלֶךְ, אָחִיהָ נָשִׂיא, בַּעֲלָהּ כֹּהֵן גָּדוֹל, שְׁנֵי בָּנֶיהָ שְׁנֵי סְגָנֵי כְּהֻנָּה, פִּנְחָס בֶּן בְּנָהּ מְשׁוּחַ מִלְחָמָה, כֵּיוָן שֶׁנִּכְנְסוּ בָּנֶיהָ לְהַקְרִיב וְנִשְׂרְפוּ, נֶהְפְּכָה שִׂמְחָתָהּ לְאֵבֶל, הֲדָא הוּא דִכְתִיב: אַחֲרֵי מוֹת שְׁנֵי בְּנֵי אַהֲרֹן. 30.2. דָּבָר אַחֵר, וּלְקַחְתֶּם לָכֶם, הֲדָא הוּא דִכְתִיב (תהלים טז, יא): תּוֹדִיעֵנִי אֹרַח חַיִּים שׂבַע שְׂמָחוֹת, אָמַר דָּוִד לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא תּוֹדִיעֵנִי בְּאֵיזֶה פִּילוֹן מְפֻלָּשׁ לְחַיֵּי הָעוֹלָם הַבָּא, רַבִּי יוּדָן אָמַר, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְדָוִד אִם חַיִּים אַתָּה צָרִיךְ, יִסּוּרִין אַתָּה צָרִיךְ, כְּדִכְתִיב (משלי ו, כג): וְדֶרֶךְ חַיִּים תּוֹכְחוֹת מוּסָר. שׂבַע שְׂמָחוֹת, שִׂבְּעָנוּ בַּחֲמִשָּׁה שְׂמָחוֹת, מִקְרָא, מִשְׁנָה, תַּלְמוּד, תּוֹסֶפְתָּא וְאַגָּדוֹת. דָּבָר אַחֵר, שׂבַע שְׂמָחוֹת אֶת פָּנֶיךָ, אֵלּוּ שֶׁבַע כִּתּוֹת שֶׁל צַדִּיקִים שֶׁעֲתִידִים לְהַקְבִּיל פְּנֵי שְׁכִינָה וּפְנֵיהֶם דּוֹמוֹת לַחַמָּה וּלְבָנָה, לָרָקִיעַ, לַכּוֹכָבִים, לַבְּרָקִים וּלְשׁוֹשַׁנִּים וְלַמְּנוֹרָה הַטְּהוֹרָה שֶׁהָיְתָה בְּבֵית הַמִּקְדָּשׁ. לַחַמָּה מִנַּיִן, שֶׁנֶּאֱמַר (שיר השירים ו, י): בָּרָה כַּחַמָּה. לַלְּבָנָה מִנַּיִן, שֶׁנֶּאֱמַר (שיר השירים ו, י): יָפָה כַלְּבָנָה. לָרָקִיעַ מִנַּיִן, שֶׁנֶּאֱמַר (דניאל יב, ג): וְהַמַּשְׂכִּלִים יַזְהִרוּ כְּזֹהַר הָרָקִיעַ. לַכּוֹכָבִים מִנַּיִן, שֶׁנֶּאֱמַר (דניאל יב, ג): וּמַצְדִּיקֵי הָרַבִּים כַּכּוֹכָבִים לְעוֹלָם וָעֶד. לַבְּרָקִים מִנַּיִן, שֶׁנֶּאֱמַר (נחום ב, ה): מַרְאֵיהֶן כַּלַּפִּידִים כַּבְּרָקִים יְרוֹצֵצוּ. לְשׁוֹשַׁנִּים מִנַּיַן, שֶׁנֶּאֱמַר (תהלים מה, א): לַמְנַצֵּחַ עַל שׁשַׁנִּים. לַמְּנוֹרָה הַטְּהוֹרָה מִנַּיִן, שֶׁנֶּאֱמַר (זכריה ד, ב): וַיֹּאמֶר אֵלַי מָה אַתָּה רֹאֶה וָאֹמַר רָאִיתִי וְהִנֵּה מְנוֹרַת זָהָב כֻּלָּהּ. (תהלים טז, יא): נְעִמוֹת בִּימִינְךָ נֶצַח, וְכִי מִי מוֹדִיעֵנוּ אֵיזוֹ כַּת הַחֲבִיבָה וְהַנְּעִימָה שֶׁבָּהֶן, תְּרֵין אָמוֹרָאִין, חַד אָמַר זוֹ שֶׁבָּאָה מִכֹּחָהּ שֶׁל תּוֹרָה וּמִכֹּחָן שֶׁל מִצְווֹת, וְאָחֳרָנָא אָמַר אֵלּוּ סוֹפְרִין וּמַשְׁנִין שֶׁמְּלַמְּדִין תִּינוֹקוֹת בַּאֲמִתָּן, שֶׁהֵן עֲתִידִין לַעֲמֹד בִּימִינוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, הֲדָא הוּא דִכְתִיב: נְעִמוֹת בִּימִינְךָ נֶצַח. דָּבָר אַחֵר, שׂבַע שְׂמָחוֹת, אַל תְּהִי קוֹרֵא כֵּן אֶלָּא שֶׁבַע שְׂמָחוֹת, אֵלּוּ שֶׁבַע מִצְווֹת שֶׁבֶּחָג, וְאֵלּוּ הֵן, אַרְבָּעָה מִינִין שֶׁבַּלּוּלָב, וְסֻכָּה, חֲגִיגָה וְשִׂמְחָה. אִם שִׂמְחָה לָמָּה חֲגִיגָה וְאִם חֲגִיגָה לָמָּה שִׂמְחָה, אָמַר רַבִּי אָבִין מָשָׁל לִשְׁנַיִם שֶׁנִּכְנְסוּ אֵצֶל הַדַּיָּן וְלֵית אֲנַן יָדְעִין מַאן הוּא נוֹצֵחַ, אֶלָּא מַאן דְּנָסַב בָּאיָין בִּידֵיהּ, אֲנַן יָדְעִין דְּהוּא נָצוֹחַיָיא, כָּךְ יִשְׂרָאֵל וְאֻמּוֹת הָעוֹלָם בָּאִין וּמְקַטְרְגִים לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא בְּרֹאשׁ הַשָּׁנָה וְלֵית אֲנַן יָדְעִין מַאן נָצַח, אֶלָּא בַּמֶּה שֶׁיִּשְׂרָאֵל יוֹצְאִין מִלִּפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא וְלוּלָבֵיהֶן וְאֶתְרוֹגֵיהֶן בְּיָדָן, אָנוּ יוֹדְעִין דְיִשְׂרָאֵל אִינוּן נָצוֹחַיָּא, לְפִיכָךְ משֶׁה מַזְהִיר לְיִשְׂרָאֵל וְאוֹמֵר לָהֶם: וּלְקַחְתֶּם לָכֶם בַּיּוֹם הָרִאשׁוֹן. 30.12. דָּבָר אַחֵר, פְּרִי עֵץ הָדָר, אֵלּוּ יִשְׂרָאֵל, מָה אֶתְרוֹג זֶה יֵשׁ בּוֹ טַעַם וְיֵשׁ בּוֹ רֵיחַ, כָּךְ יִשְׂרָאֵל יֵשׁ בָּהֶם בְּנֵי אָדָם שֶׁיֵּשׁ בָּהֶם תּוֹרָה וְיֵשׁ בָּהֶם מַעֲשִׂים טוֹבִים. כַּפֹּת תְּמָרִים, אֵלּוּ יִשְׂרָאֵל, מָה הַתְּמָרָה הַזּוֹ יֵשׁ בּוֹ טַעַם וְאֵין בּוֹ רֵיחַ, כָּךְ הֵם יִשְׂרָאֵל יֵשׁ בָּהֶם שֶׁיֵּשׁ בָּהֶם תּוֹרָה וְאֵין בָּהֶם מַעֲשִׂים טוֹבִים. וַעֲנַף עֵץ עָבֹת, אֵלּוּ יִשְׂרָאֵל, מָה הֲדַס יֵשׁ בּוֹ רֵיחַ וְאֵין בּוֹ טַעַם, כָּךְ יִשְׂרָאֵל יֵשׁ בָּהֶם שֶׁיֵּשׁ בָּהֶם מַעֲשִׂים טוֹבִים וְאֵין בָּהֶם תּוֹרָה. וְעַרְבֵי נָחַל, אֵלּוּ יִשְׂרָאֵל, מָה עֲרָבָה זוֹ אֵין בָּהּ טַעַם וְאֵין בָּהּ רֵיחַ, כָּךְ הֵם יִשְׂרָאֵל יֵשׁ בָּהֶם בְּנֵי אָדָם שֶׁאֵין בָּהֶם לֹא תּוֹרָה וְלֹא מַעֲשִׂים טוֹבִים, וּמָה הַקָּדוֹשׁ בָּרוּךְ הוּא עוֹשֶׂה לָהֶם, לְאַבְּדָן אִי אֶפְשָׁר, אֶלָּא אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא יֻקְשְׁרוּ כֻלָּם אֲגֻדָּה אַחַת וְהֵן מְכַפְּרִין אֵלּוּ עַל אֵלּוּ, וְאִם עֲשִׂיתֶם כָּךְ אוֹתָהּ שָׁעָה אֲנִי מִתְעַלֶּה, הֲדָא הוּא דִכְתִיב (עמוס ט, ו): הַבּוֹנֶה בַשָּׁמַיִם מַעֲלוֹתָו, וְאֵימָתַי הוּא מִתְעֲלֶה כְּשֶׁהֵן עֲשׂוּיִין אֲגֻדָּה אַחַת, שֶׁנֶּאֱמַר (עמוס ט, ו): וַאֲגֻדָּתוֹ עַל אֶרֶץ יְסָדָהּ, לְפִיכָךְ משֶׁה מַזְהִיר לְיִשְׂרָאֵל: וּלְקַחְתֶּם לָכֶם בַּיּוֹם הָרִאשׁוֹן. 30.14. רַבִּי מָנֵי פָּתַח (תהלים לה, י): כָּל עַצְמֹתַי תֹּאמַרְנָה ה' מִי כָמוֹךָ, לֹא נֶאֱמַר פָּסוּק זֶה אֶלָּא בִּשְׁבִיל לוּלָב, הַשִּׁדְרָה שֶׁל לוּלָב דּוֹמָה לַשִּׁדְרָה שֶׁל אָדָם, וְהַהֲדַס דּוֹמֶה לָעַיִן, וַעֲרָבָה דּוֹמָה לַפֶּה, וְהָאֶתְרוֹג דּוֹמֶה לַלֵּב, אָמַר דָּוִד אֵין בְּכָל הָאֵיבָרִים גָּדוֹל מֵאֵלּוּ, שֶׁהֵן שְׁקוּלִין כְּנֶגֶד כָּל הַגּוּף, הֱוֵי: כָּל עַצְמוֹתַי תֹּאמַרְנָה. 37.2. דָּבָר אַחֵר, אִישׁ כִּי יַפְלִא, הֲדָא הוּא דִכְתִיב (איוב לד, יא): כִּי פֹעַל אָדָם יְשַׁלֶּם לוֹ וּכְאֹרַח אִישׁ יַמְצִאֶנּוּ, עוֹבָדָא הֲוָה בְּחַד גְּבַר דַּהֲווֹ לֵיהּ תְּרֵין בְּנִין, חַד מִנְּהוֹן עֲבַד מִצְוָה וְחַד מִנְּהוֹן לָא עֲבַד כָּל עִקָּר, הַהוּא דַּעֲבַד מִצְוָה זַבַּן לְבֵיתֵיהּ וְזַבַּן כָּל מַה דַּהֲוָה לֵיהּ וְאַפְּקַנְתְּהוֹן לְמִצְוָתָא, חַד זְמַן בְּיוֹמָא דְהוֹשַׁעְנָא יַהֲבָה לֵיהּ אִינְתְּתֵיהּ עַשְׂרָה פּוּלְסִין אָמְרָה לֵיהּ פּוּק זְבֵין לְבָנֶיךָ כְּלוּם מִן שׁוּקָא, כֵּיוָן שֶׁיָּצָא לַשּׁוּק פָּגְעוּ בֵּיהּ גַּבָּאֵי צְדָקָה, אָמְרֵי הָא אֲתָא מָרֵי מִצְוָתָא, אָמְרוּ לוֹ הַב חוּלָקָךְ בַּהֲדָא מִצְוָתָא דַּאֲנַן זָבְנִין חַד קוֹלָא לְחָדָא יְתוֹמְתָא, נְסַב אִלֵּין עַשְׂרָה פּוּלְסִין וִיהַב יַתְהוֹן לְהוֹן, וְנִתְבַּיֵּישׁ לֵילֵךְ לְבֵיתוֹ הָלַךְ לוֹ לְבֵית הַכְּנֶסֶת, חָמָא תַּמָּן מִן אִלֵּין אֶתְרוֹגַיָא דְּמֵינוּקַיָא מְקַלְקְלֵי בְּיוֹם הוֹשַׁעְנָא, וּתְנִינַן תַּמָּן מִיָּד הַתִּינוֹקוֹת שׁוֹמְטִין לוּלָבֵיהֶן וְאוֹכְלִים אֶתְרוֹגֵיהֶם, נְסַב מִנְּהוֹן וּמְלָא יָת סַקָּא וְהָלַךְ לִפְרשׁ בַּיָּם הַגָּדוֹל, עַד שֶׁהִגִּיעַ לִמְדִינַת הַמֶּלֶךְ, כֵּיוָן שֶׁהִגִּיעַ שָׁם אַרָעַת שַׁעְתָּא וְאִשְׁתְּכַח מַלְכָּא חָשֵׁשׁ מֵעוֹי, אָמְרִין לֵיהּ בְּחֶלְמָא אַסְוָתָךְ אֱכֹל מִן אִלֵּין אֶתְרוֹגִין דִּיהוּדָאי מַצְלִין עִמְּהוֹן בְּיוֹם הוֹשַׁעְנָא וְאַתְּ מִתְּסֵי, פִּשְׁפְּשִׁין בְּהַהוּא שַׁעְתָּא לְכָל אִלְפַיָא וּלְכָל מְדִינְתָּא וְלָא אַשְׁכְּחוּן, אָזְלִין וְאַשְׁכְּחוּן לְהַהוּא גַבְרָא יָתֵיב עַל סַקָּא, אָמְרִין לֵיהּ אִית גַּבָּךְ כְּלוּם, אֲמַר לָהֶם גְּבַר מִסְכֵּן אֲנָא וְלֵית גַּבִּי כְּלוּם לִמְזַבְּנָא, פִּשְׁפְּשׁוּ בְּסַקָּא וְאַשְׁכְּחוּן מִן אִלֵּין אֶתְרוֹגִין, וַאֲמָרִין לֵיהּ אִלֵּין מָה הֵן, אֲמַר לוֹן מִן אִלֵּין דִּיהוּדָאי מַצְלֵי בְּיוֹם הוֹשַׁעְנָא, אַטְעָנוּן סַקָּא וְאַעֲלוּהָ קֳדָם מַלְכָּא, אָכַל מַלְכָּא אִלֵּין אֶתְרוֹגַיָיא וְאִתְּסֵי. פַּנּוּן שַׂקָּא וּמְלָאוּהָ דִינָרִין. אֲמַר לֵיהּ מַלְכָּא שְׁאֵיל לָךְ עוֹד שְׁאֵלָּה וַאֲנָא עָבֵיד, אֲמַר לֵיהּ שְׁאֵילְנָא דְיַחֲזֹר לִי מוֹדְלִי וְיִפְקוּן כָּל עַמָּא לָקֳדָמוּתִי, עָבְדִין לֵיהּ כֵן, כֵּיוָן דְּמָטָא לְהַהִיא מְדִינְתָּא נָפַק כָּרוֹזָא קֳדָמוֹי וְנָפְקוּ כָּל עַמָּא לָקֳדָמוּתֵיהּ, נָפְקוּ אֲחוֹי וּבָנָיו לָקֳדָמוּתֵיהּ, מִינֵי גוֹזִין בְּחַד נָהָר יְהַב לְהוֹן שִׁבֹּלְתָּא דְנַהֲרָא וְשָׁטְפַת יָתְהוֹן, וְאִשְׂתַּכַּר עָלֵל לְבֵיתֵיהּ וְיָרַת מוֹדְלֵי דַּאֲחוֹי, לְקַיֵּם מַה שֶּׁנֶּאֱמַר: כִּי פֹעַל אָדָם יְשַׁלֶּם לוֹ. דָּבָר אַחֵר, כִּי פֹּעַל אָדָם יְשַׁלֶּם לוֹ, זֶה משֶׁה, דִּכְתִיב (שמות ב, יא): וַיְהִי בַּיָּמִים הָהֵם וַיִּגְדַּל משֶׁה וַיֵּצֵא אֶל אֶחָיו וַיַּרְא בְּסִבְלֹתָם, מַה רָאָה, רָאָה מַשּׂוֹי אִישׁ עַל אִשָּׁה, וּמַשׂוֹי גָּדוֹל עַל קָטָן, וּמַשׂוֹי בָּחוּר עַל זָקֵן, וְשָׁב וְיִשֵּׁב לָהֶם סִבְלוֹתָם בֵּין אִישׁ לְאִשָּׁה בֵּין גָּדוֹל לְקָטָן, בֵּין בָּחוּר לְזָקֵן, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא אַתָּה יִשַּׁבְתָּ לְבָנַי סִבְלוֹתָם חַיֶּיךָ שֶׁאַתָּה עָתִיד לְיַשֵּׁב וּלְפָרֵשׁ לְבָנַי נִדְרֵיהֶם בֵּין אִישׁ לְאִשָּׁה בֵּין גָּדוֹל לְקָטָן, בֵּין בָּחוּר לְזָקֵן, הֲדָא הוּא דִכְתִיב: וַיְדַבֵּר ה' אֶל משֶׁה לֵאמֹר דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל אִישׁ כִּי יַפְלִא לִנְדֹּר נֶדֶר בְּעֶרְכְּךָ נְפָשֹׁת לַה'. | 9.9. "Said Rabbi Shimon Bar Yochai: Peace is so great that all blessings are included in it (Ps. 29:11) “Hashem will give strength to His people, Hashem will bless His people with peace”. Hizkiah said two things. Hizkiah said: Peace is so great that all mitzvot are written [in the conditional form] (Exodus 23:4-5) “If you see” “If you encounter” (Deut. 22:6) “If you happen by” – if a mitzvah came to your hand, you are bound to do it. However, here (Ps. 34:15) “Seek peace and pursue it.” Seek – [this word applies] in your own place; pursue – [this word applies] in any other place. Hizkiah said gave another explanation: Peace is so great that about every travelling of the children of Israel it is written ‘and they travelled’ ‘and they encamped’ they travelled disputing [with each other] and encamped disputing. But when they arrived at Mount Sinai they did one single encampment, as it is written ‘and Israel encamped [verb in singular] there’ – it is not written ‘they encamped there’, rather, it is written ‘he encamped there.’ At the moment the Holy One of Blessing said ‘this is the moment I will give Torah to the children of Israel’", 30.10. "Another explanation: \"The fruit of a beautiful tree ( i ets hadar /i )\" - this is [referring to] our father, Avraham, who the Holy One, blessed be He, graced ( i hider /i ) with a good old age, as it is stated (Genesis 24:1), \"And Avraham was old, had come along in days;\" and it is written (Leviticus 19:32), \"and you shall grace ( i hadarta /i ) the old.\" \"The branches ( i kappot /i ) of a date palm\" - this is [referring to] Yitschak, who was bound ( i kafut /i which is spelled with the same letters as i kappot /i ) and tied up on top of the altar. \"And a branch of a braided tree (a myrtle)\" - this is [referring to] Yakov. Just like this myrtle bustles with leaves, so too was Yakov bustling with children. \"And brook willows\" - this is [referring to] Yosef. Just like this willow gets withered before these three [other] species, so too did Yosef die before his brothers. Another explanation: \"The fruit of a beautiful tree ( i ets hadar /i )\" - this is [referring to] Sarah, who the Holy One, blessed be He, graced ( i hider /i ) with a good old age, as it is stated (Genesis 18:11), \"And Avraham and Sarah were old.\" \"The branches of a date palm\" - this is [referring to] Rivka. Just like this date palm, it has food and it has thorns, so too Rivkah brought up a righteous one and an evildoer. \"And a branch of a braided tree (a myrtle)\" - this is [referring to] Leah. Just like this myrtle bustles with leaves, so too was Leah bustling with children. \"And brook willows\" - this is [referring to] Rachel. Just like this willow gets withered before these three [other] species, so too did Rachel die before her sister.", 30.12. "Another explanation: \"The fruit of a beautiful tree\" - these are [referring to] Israel. Just like this citron (etrog), which has taste and has smell, so too Israel has among them people that have Torah and have good deeds. \"The branches of a date palm\" - these are [referring to] Israel. Just like this date, which has taste and has no smell, so too Israel has among them those that have Torah but do not have good deeds. \"And a branch of a braided tree (a myrtle)\" - these are [referring to] Israel. Just like this myrtle, which has smell and has no taste, so too Israel has among them those that have good deeds but do not have Torah. \"And brook willows\" - these are [referring to] Israel. Just like this willow, which has no smell and has no taste, so too Israel has among them people that have no Torah and have no good deeds. And what does the Holy One, blessed be He, do to them? To destroy them is impossible, but rather the Holy One, blessed be He, said \"bind them all together [into] one grouping and these will atone for those.\" And if you will have done that, I will be elevated at that time. This is [the meaning of] what is written (Amos 9:6), \"He Who built the upper chambers in the heavens\" (indicating his elevation). And when is He elevated? When they make one grouping, as it is stated (Ibid.), \"and established His grouping on the earth.\" Hence Moshe warned Israel, \"And you shall take for yourselves on the first day.\"", 30.14. "Rabbi Mani opened, \"'All of my bones shall say, \"Lord, who is like you\"' (Psalms 35:10). This verse was only stated for the sake of the lulav (the four species). The spine of the palm branch is similar to the spine of man. And the myrtle is similar to the eye. And the willow is similar to the mouth. And the etrog (citron), is similar to the heart. David said, 'In all of the limbs, there are no greater ones than these, as they are compared to the entire body.' This is [what is meant] by 'All of my bones shall say.'\"", |
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| 77. Anon., Mekhilta Derabbi Shimeon Ben Yohai, 47 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •joy, rejoicing, Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 253 |
| 78. Anon., Mekhilta Derabbi Yishmael, None (2nd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 253, 260 |
79. Babylonian Talmud, Sotah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •joy, rejoicing, Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 53| 49b. אזלא ודלדלה ואין שואל ואין מבקש על מי יש להשען על אבינו שבשמים,בעקבות משיחא חוצפא יסגא ויוקר יאמיר הגפן תתן פריה והיין ביוקר ומלכות תהפך למינות ואין תוכחת בית וועד יהיה לזנות והגליל יחרב והגבלן ישום ואנשי הגבול יסובבו מעיר לעיר ולא יחוננו,וחכמות סופרים תסרח ויראי חטא ימאסו והאמת תהא נעדרת נערים פני זקנים ילבינו זקנים יעמדו מפני קטנים בן מנוול אב בת קמה באמה כלה בחמותה אויבי איש אנשי ביתו פני הדור כפני הכלב הבן אינו מתבייש מאביו ועל מה יש לנו להשען על אבינו שבשמים, big strong(גמ׳) /strong /big אמר רב לא שנו אלא של מלח וגפרית אבל של הדס ושל וורד מותר ושמואל אומר אף של הדס ושל וורד אסור של קנים ושל חילת מותר ולוי אמר אף של קנים ושל חילת אסור וכן תני לוי במתניתיה אף של קנים ושל חילת אסור,ועל האירוס מאי אירוס א"ר אלעזר טבלא דחד פומא רבה בר רב הונא עבד ליה לבריה טנבורא אתא אבוה תבריה אמר ליה מיחלף בטבלא דחד פומא זיל עביד ליה אפומא דחצבא או אפומא דקפיזא,בפולמוס של טיטוס גזרו על עטרות כלות וכו' מאי עטרות כלות אמר רבה בר בר חנה אמר ר' יוחנן עיר של זהב תניא נמי הכי איזהו עטרות כלות עיר של זהב אבל עושה אותה כיפה של מילת,תנא אף על חופת חתנים גזרו מאי חופת חתנים זהורית המוזהבות תניא נמי הכי אלו הן חופת חתנים זהורית המוזהבות אבל עושה פפירית ותולה בה כל מה שירצה,ושלא ילמד את בנו יוונית ת"ר כשצרו מלכי בית חשמונאי זה על זה היה הורקנוס מבחוץ ואריסטובלוס מבפנים בכל יום ויום היו משלשלין דינרים בקופה ומעלין להן תמידים,היה שם זקן אחד שהיה מכיר בחכמת יוונית לעז להם בחכמת יוונית אמר להן כל זמן שעוסקים בעבודה אין נמסרין בידכם למחר שלשלו להם דינרים בקופה והעלו להם חזיר כיון שהגיע לחצי חומה נעץ צפרניו נזדעזעה א"י ארבע מאות פרסה,אותה שעה אמרו ארור אדם שיגדל חזירים וארור אדם שילמד לבנו חכמת יוונית ועל אותה שנה שנינו מעשה ובא עומר מגגות צריפים ושתי הלחם מבקעת עין סוכר,איני והאמר רבי בא"י לשון סורסי למה אלא אי לשון הקודש אי לשון יוונית ואמר רב יוסף בבבל לשון ארמי למה אלא או לשון הקודש או לשון פרסי,לשון יוונית לחוד וחכמת יוונית לחוד,וחכמת יוונית מי אסירא והאמר רב יהודה אמר שמואל משום רשב"ג מאי דכתיב (איכה ג, נא) עיני עוללה לנפשי מכל בנות עירי אלף ילדים היו בבית אבא חמש מאות למדו תורה וחמש מאות למדו חכמת יוונית ולא נשתייר מהן אלא אני כאן ובן אחי אבא בעסיא,שאני של בית ר"ג דקרובין למלכות הוו דתניא מספר קומי הרי זה מדרכי האמורי אבטולוס בן ראובן התירו לספר קומי שהוא קרוב למלכות של בית רבן גמליאל התירו להן חכמה יוונית מפני שקרובין למלכות,בפולמוס האחרון גזרו שלא תצא כלה באפריון וכו' מ"ט משום צניעותא,משמת רבן יוחנן בטלה החכמה ת"ר משמת רבי אליעזר נגנז ס"ת משמת רבי יהושע בטלה עצה ומחשבה משמת ר"ע בטלו זרועי תורה ונסתתמו מעיינות החכמה,משמת רבי אלעזר בן עזריה בטלו עטרות חכמה (משלי יד, כד) שעטרת חכמים עשרם משמת רבי חנינא בן דוסא בטלו אנשי מעשה משמת אבא יוסי בן קטונתא בטלו חסידים ולמה נקרא שמו אבא יוסי בן קטונתא שהיה מקטני חסידים,משמת בן עזאי בטלו השקדנין משמת בן זומא בטלו הדרשנין משמת רשב"ג עלה גובאי ורבו צרות משמת רבי הוכפלו צרות,משמת רבי בטלה ענוה ויראת חטא אמר ליה רב יוסף לתנא לא תיתני ענוה דאיכא אנא אמר ליה רב נחמן לתנא לא תיתני יראת חטא דאיכא אנא, br br big strongהדרן עלך ערופה וסליקא לן מסכת סוטה /strong /big br br | |
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80. Babylonian Talmud, Yoma, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 140| 54a. כל הדרה מאי כל הדרה חדרה אתה מאי אתה אומר אמר לו שאני אומר ארון במקומו נגנז שנאמר ויאריכו הבדים וגו',אמר ליה רבה לעולא מאי משמע דכתיב (מלכים א ח, ח) ויהיו שם עד היום הזה וכל היכא דכתיב עד היום הזה לעולם הוא והכתיב (שופטים א, כא) ואת היבוסי יושב ירושלם לא הורישו בני בנימין וישב היבוסי את בני בנימין בירושלם עד היום הזה הכי נמי דלא גלו,והתניא ר' יהודה אומר חמשים ושתים שנה לא עבר איש ביהודה שנאמר (ירמיהו ט, ט) על ההרים אשא בכי ונהי ועל נאות מדבר קינה כי נצתו מבלי איש עובר ולא שמעו קול מקנה מעוף השמים ועד בהמה נדדו הלכו בהמה בגימטריא חמשין ושתים הוו,ותניא ר' יוסי אומר שבע שנים נתקיימה גפרית ומלח בארץ ישראל ואמר רבי יוחנן מאי טעמא דרבי יוסי אתיא ברית ברית כתיב הכא (דניאל ט, כז) והגביר ברית לרבים שבוע אחד וכתיב התם (דברים כט, כד) ואמרו על אשר עזבו את ברית ה' אלהי אבותם,אמר ליה הכא כתיב שם התם לא כתיב שם וכל היכא דכתיב שם לעולם הוא מיתיבי (דברי הימים א ד, מב) ומהם מן בני שמעון הלכו להר שעיר אנשים חמש מאות ופלטיה ונעריה ורפיה ועוזיאל בני ישעי בראשם ויכו את שארית הפליטה לעמלק וישבו שם עד היום הזה,וכבר עלה סנחריב מלך אשור ובלבל כל הארצות שנאמר (ישעיהו י, יג) ואסיר גבולות עמים ועתודותיהם שושתי תיובתא,אמר רב נחמן תנא וחכמים אומרים ארון בלשכת דיר העצים היה גנוז אמר רב נחמן בר יצחק אף אנן נמי תנינא מעשה בכהן אחד שהיה מתעסק וראה רצפה משונה מחברותיה ובא והודיע את חבירו ולא הספיק לגמור את הדבר עד שיצתה נשמתו וידעו ביחוד ששם ארון גנוז,מאי הוה עביד אמר רבי חלבו מתעסק בקרדומו היה תנא דבי רבי ישמעאל שני כהנים בעלי מומין היו מתליעין בעצים ונשמטה קרדומו של אחד מהם ונפלה שם ויצתה אש ואכלתו,רב יהודה רמי כתיב (מלכים א ח, ח) ויראו ראשי הבדים וכתיב (מלכים א ח, ח) ולא יראו החוצה הא כיצד נראין ואין נראין תניא נמי הכי ויראו ראשי הבדים יכול לא יהו זזין ממקומן ת"ל ויאריכו הבדים יכול יהו מקרעין בפרוכת ויוצאין ת"ל ולא יראו החוצה,הא כיצד דוחקין ובולטין ויוצאין בפרוכת ונראין כשני דדי אשה שנא' (שיר השירים א, יג) צרור המור דודי לי בין שדי ילין,אמר רב קטינא בשעה שהיו ישראל עולין לרגל מגללין להם את הפרוכת ומראין להם את הכרובים שהיו מעורים זה בזה ואומרים להן ראו חבתכם לפני המקום כחבת זכר ונקבה,מתיב רב חסדא (במדבר ד, כ) ולא יבואו לראות כבלע את הקדש ואמר רב יהודה אמר רב בשעת הכנסת כלים לנרתק שלהם,אמר רב נחמן משל לכלה כל זמן שהיא בבית אביה צנועה מבעלה כיון שבאתה לבית חמיה אינה צנועה מבעלה,מתיב רב חנא בר רב קטינא מעשה בכהן אחד שהיה מתעסק וכו' אמר ליה נתגרשה קא אמרת נתגרשה חזרו לחיבתה הראשונה,במאי עסקינן אי נימא במקדש ראשון מי הואי פרוכת אלא במקדש שני מי הוו כרובים לעולם במקדש ראשון ומאי פרוכת פרוכת דבבי,דאמר רבי זירא אמר רב שלשה עשר פרוכות היו במקדש שבעה כנגד שבעה שערים שתים אחת לפתחו של היכל ואחת לפתחו של אולם שתים בדביר ושתים כנגדן בעליה,רב אחא בר יעקב אמר לעולם במקדש שני וכרובים דצורתא הוו קיימי דכתיב (מלכים א ו, כט) ואת כל קירות הבית מסב קלע (מלכים א ו, לה) כרובים ותמרות ופטורי ציצים וצפה זהב מישר על המחוקה,וכתיב (מלכים א ז, לו) כמער איש ולויות מאי כמער איש ולויות אמר רבה בר רב שילא | 54a. b all her splendor” /b (Lamentations 1:6). b What is /b the meaning of: b “All her splendor [ i hadara /i ]”? /b It means: b Her chamber [ i ḥadra /i ], /b i.e., something that was hidden within the innermost chambers, namely the Ark. b You, /b Rabbi Shimon ben Yoḥai, b what do you say /b in response to this? b He said to him: As I say, the Ark was buried in its place /b and not exiled, b as it is stated: “And the staves were so long /b that the ends of the staves were seen from the sacred place before the partition, but they could not be seen without; and they are there to this day” (I Kings 8:8)., b Rabba said to Ulla: From where /b in this verse may it b be inferred /b that the Ark was buried in its place? Ulla replied that the source is b as it is written: “And they are there to this day,” /b which is referring to any day when one might read this sentence, i.e., forever. Rabba objected to this explanation: b And /b is it the case that b anywhere that it is written “to this day” it /b means b forever, /b as opposed to the time when the verse was written? b But isn’t it written: “And the children of Benjamin did not drive out the Jebusites who inhabited Jerusalem; but the Jebusites dwelt with the children of Benjamin in Jerusalem, to this day” /b (Judges 1:21)? b So too here, /b let us say b that /b the Jebusites b were not exiled /b from Jerusalem., b But wasn’t it taught /b in a i baraita /i that b Rabbi Yehuda says: No person passed through /b the land of b Judea /b for b fifty-two years /b after the destruction of the Temple by Nebuchadnezzar, b as it is stated: “I will raise crying and wailing for the mountains, and a lamentation for the pastures of the wilderness, for they have been burned, with no person passing through. And they do not hear the sound of the cattle; from the bird of the heavens to the beast [ i behema /i ], all have fled and gone” /b (Jeremiah 9:9). b i Behema /i , /b spelled i beit /i , i heh /i , i mem /i , i heh /i , b has a numerical value of fifty-two, /b alluding to the fact that no one passed through the land for fifty-two years., b And it was taught /b in another i baraita /i that b Rabbi Yosei says: /b For b seven years /b a curse of b brimstone and salt endured in Eretz Yisrael, /b rendering it unfit for human habitation. b And Rabbi Yoḥa said: What is the rationale of Rabbi Yosei; /b from where does he learn this? It is b derived from /b a verbal analogy between b “covet” /b and b “covet.” It is written here: “And he shall make a firm covet with many for one week” /b (Daniel 9:27), i.e., seven years. b And it is written there: /b “And that its entire land is brimstone and salt… b They shall say: Because they forsook the covet of the Lord, the God of their fathers” /b (Deuteronomy 29:22; 24). Evidently, the Jebusites must have been exiled from Jerusalem, which proves that the phrase “to this day” does not always mean forever.,Ulla b said to him: Here, /b with regard to the Ark, b it is written: /b “And they are b there”; /b whereas b there, /b in the verse that deals with the Jebusites, b it is not written. And anywhere that “there” is written /b with the phrase “to this day” b it /b means b forever. /b The Gemara b raises an objection /b from the following verse: b “And some of them, even of the sons of Simeon, five hundred men, went to Mount Seir having for their captains Pelatiah and Neariah and Rephaiah and Uzziel, the sons of Ishi. And they smote the remt of the Amalekites who escaped, and dwelt there to this day” /b (I Chronicles 4:42–43).,The Gemara explains its objection: b But Sennacherib, king of Assyria, /b had b already come, and /b through his policy of forced population transfer b he had scrambled all /b the nations of b the lands, as it is stated /b in reference to Sennacherib: b “And I have removed the bounds of the peoples, and have robbed their treasures” /b (Isaiah 10:13). This indicates that the children of Simeon were also exiled, despite the fact that the verse states: “There to this day.” The Gemara concludes: Indeed, this is b a conclusive refutation /b of Ulla’s statement., b Rav Naḥman said /b that a Sage b taught /b in the i Tosefta /i : b And the Rabbis say /b that the b Ark /b of the Covet b was buried in the Chamber of the Woodshed. Rav Naḥman bar Yitzḥak said: We, too, have learned /b in a mishna: There was b an incident involving a certain priest who was occupied /b with various matters, b and he saw a floor /b tile in the woodshed that was b different from the others. /b One of the marble floor tiles was higher than the rest, suggesting it had been lifted out and replaced. b He came and informed his friend /b of the uneven tile, b but was unable to finish his report /b and provide the exact location of the tile b before his soul departed /b from his body. b And /b consequently b they knew definitively that the Ark was buried there, /b but its location was meant to be kept secret.,The Gemara asks: b What was he doing, /b that priest who noticed the misplaced tile? b Rabbi Ḥelbo said: He was occupied with his axe, /b i.e., he was banging the floor with his axe. He thereby discovered an empty space under a tile, which he guessed was the opening of a tunnel. b The school of Rabbi Yishmael taught: Two blemished priests were sorting wormy wood when the axe of one of them dropped and fell there, /b into the hole in the floor. Blemished priests were appointed to inspect the wood for worms, as these logs were unfit for use on the altar. b And fire burst out and consumed /b that priest, so the exact location remains unknown.,§ b Rabbi Yehuda raised a contradiction. It is written: “The ends of the staves were seen,” and it is written /b in that same verse: b “But they could not be seen without” /b (I Kings 8:8). b How /b can one reconcile this contradiction? b They were seen and /b yet b not seen, /b i.e., the staves were partially visible. b This was also taught /b in a i baraita /i : b “The ends of the staves were seen”; /b one b might /b have thought that b they did not move from their position /b and did not protrude at all. Therefore, b the verse states: “And the staves were so long.” /b One b might /b have thought that b they ripped through the curtain and emerged /b on the other side; therefore, b the verse states: “They could not be seen without.” /b , b How /b is this so? The staves of the Ark b pushed and protruded and stuck out against the curtain /b toward the outside, b and appeared like the two breasts of a woman /b pushing against her clothes. b As it is stated: “My beloved is to me like a bundle of myrrh, that lies between my breasts” /b (Song of Songs 1:13). For this reason the Ark of the Covet, where the Divine Presence rests, is positioned so that its staves protrude through the curtain, like the breasts of a woman.,Continuing the previous discussion, b Rav Ketina said: When the Jewish people would ascend for /b one of the pilgrimage b Festivals, /b the priests would b roll up the curtain for them and show them the cherubs, which were clinging to one another, and say to them: See how you are beloved before God, like the love of a male and female. /b The two cherubs symbolize the Holy One, Blessed be He, and the Jewish people., b Rav Ḥisda raised an objection: /b How could the priests allow the people to see this? After all, it is stated with regard to the Tabernacle: b “But they shall not go in to see the sacred objects as they are being covered, /b lest they die” (Numbers 4:20), b and Rav Yehuda said /b that b Rav said: When the vessels were put into their containers /b for transport, it was prohibited even for the Levites to look at them. The prohibition against viewing the vessels should be even more severe when they are fixed in their sacred place within the Temple. How could they be publicly displayed?, b Rav Naḥman said /b in answer: This is b analogous to a bride; as long as she is /b engaged but still b in her father’s house, she is modest /b in the presence b of her husband. /b However, b once she /b is married and b comes to her father-in-law’s house /b to live with her husband, b she is no longer modest /b in the presence b of her husband. /b Likewise, in the wilderness, when the Divine Presence did not dwell in a permanent place, it was prohibited to see the sacred objects. By contrast, all were allowed to see the sacred objects in their permanent place in the Temple., b Rav Ḥana bar Rav Ketina raised an objection /b from the aforementioned mishna: There was b an incident involving a certain priest who was occupied /b and discovered the place where the Ark was hidden, and he subsequently died before he could reveal its location. Since he was prevented from seeing the Ark, it was evidently prohibited to see the sacred objects even after the Temple was built. Rav Naḥman b said to him: /b This is not difficult, as b you are speaking /b of when b she was divorced. /b Since the Jewish people were exiled after the destruction of the First Temple, they are compared to a woman divorced from her husband, b and when /b a woman is b divorced she returns to her original beloved /b but reserved state. She is once again modest and does not reveal herself. Likewise, the Divine Presence will remain hidden until the glory of the First Temple is restored.,The Gemara poses a question concerning Rav Ketina’s statement: b With what are we dealing /b here; in what circumstance did the priests roll up the curtain to show everyone the cherubs? b If we say /b this is referring b to /b the b First Temple, was there a curtain /b between the Sanctuary and the Holy of Holies? In the First Temple, there was a wall there. b Rather, /b we will say this is referring b to /b the b Second Temple; /b but b were there cherubs /b there? Since there was no Ark, it follows that there were no cherubs on it. The Gemara answers: b Actually, /b Rav Ketina is referring b to /b the b First Temple, and what is the curtain /b that he mentioned? It is b the curtain of the gates. /b For all of the Jewish people to be able to see, they had to raise the curtains hanging on all the gates., b As Rabbi Zeira said /b that b Rav said: There were thirteen curtains in the /b Second b Temple: Seven opposite, /b i.e., on the inside of, b seven gates; two /b additional ones within the Temple, b one /b of which was b at the entrance to the Sanctuary and /b the other b one /b of which was b at the entrance to the Entrance Hall. Two /b additional curtains were b within the partition, /b in the Holy of Holies in place of the one-cubit partition, b and two corresponding to them /b were above b in the upper chamber. /b Above the Holy of Holies, there was another level in the same layout as the one below, and a curtain was affixed there, too, as no one climbed up to the higher chamber above the Holy of Holies without a pressing need. These curtains were most likely hanging in the First Temple as well., b Rav Aḥa bar Ya’akov said: Actually, /b Rav Ketina’s statement is referring b to /b the b Second Temple: /b There was a curtain at the entrance of the Holy of Holies, b and /b indeed b there were images of cherubs there, /b i.e., drawn or engraved pictures of the cherubs on the walls. b As it is written: “And he carved all the walls of the house round about with carved figures of cherubs and palm trees and open flowers, /b within and without” (I Kings 6:29), and it is further stated: b “And he overlaid them with gold fitted upon the graven work” /b (I Kings 6:35), which teaches that in addition to the cherubs within the sacred place, other cherubs were drawn on the walls., b And it is written: “According to the space of each with i loyot /i ” /b (I Kings 7:36). The Gemara asks: b What is /b the meaning of: b “According to the space of each with i loyot /i ”? Rabba bar Rav Sheila said: /b |
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81. Babylonian Talmud, Taanit, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 263| 5b. שקולה כשתים ומאי ניהו ע"ז דכתיב (ירמיהו ב, יג) כי שתים רעות עשה עמי אותי עזבו מקור מים חיים לחצוב להם בארות בארות נשברים וכתיב בהו (ירמיהו ב, י) כי עברו איי כתיים וראו וקדר שלחו והתבוננו מאד וגו' ההימיר גוי אלהים והמה לא אלהים ועמי המיר כבודו בלא יועיל,תנא כותיים עובדים לאש וקדריים עובדין למים ואע"פ שיודעים שהמים מכבין את האש לא המירו אלהיהם ועמי המיר כבודי בלא יועיל,וא"ל רב נחמן לר' יצחק מ"ד (שמואל א ח, א) ויהי כאשר זקן שמואל ומי סיב שמואל כולי האי והא בר נ"ב הוה דאמר מר מת בנ"ב שנה זהו מיתתו של שמואל הרמתי,א"ל הכי א"ר יוחנן זקנה קפצה עליו דכתיב (שמואל א טו, יא) נחמתי כי המלכתי את שאול אמר לפניו רבש"ע שקלתני כמשה ואהרן דכתיב (תהלים צט, ו) משה ואהרן בכהניו ושמואל בקוראי שמו מה משה ואהרן לא בטלו מעשה ידיהם בחייהם אף אני לא יתבטל מעשה ידי בחיי,אמר הקב"ה היכי אעביד לימות שאול לא קא שביק שמואל לימות שמואל אדזוטר מרנני אבתריה לא לימות שאול ולא לימות שמואל כבר הגיעה מלכות דוד ואין מלכות נוגעת בחברתה אפילו כמלא נימא,אמר הקב"ה אקפיץ עליו זקנה היינו דכתיב (שמואל א כב, ו) ושאול יושב בגבעה תחת האשל ברמה וכי מה ענין גבעה אצל רמה אלא לומר לך מי גרם לשאול שישב בגבעה שתי שנים ומחצה תפלתו של שמואל הרמתי,ומי מידחי גברא מקמי גברא אין דא"ר שמואל בר נחמני א"ר (יוחנן) מ"ד (הושע ו, ה) על כן חצבתי בנביאים הרגתים באמרי פי במעשיהם לא נאמר אלא באמרי פי אלמא מידחי גברא מקמי גברא,רב נחמן ור' יצחק הוו יתבי בסעודתא א"ל רב נחמן לר' יצחק לימא מר מילתא א"ל הכי א"ר יוחנן אין מסיחין בסעודה שמא יקדים קנה לושט ויבא לידי סכנה,בתר דסעוד א"ל הכי א"ר יוחנן יעקב אבינו לא מת א"ל וכי בכדי ספדו ספדנייא וחנטו חנטייא וקברו קברייא א"ל מקרא אני דורש שנאמר (ירמיהו ל, י) ואתה אל תירא עבדי יעקב נאם ה' ואל תחת ישראל כי הנני מושיעך מרחוק ואת זרעך מארץ שבים מקיש הוא לזרעו מה זרעו בחיים אף הוא בחיים,א"ר יצחק כל האומר רחב רחב מיד נקרי א"ל רב נחמן אנא אמינא ולא איכפת לי א"ל כי קאמינא ביודעה ובמכירה (ובמזכיר את שמה),כי הוו מיפטרי מהדדי א"ל ליברכן מר אמר ליה אמשול לך משל למה"ד לאדם שהיה הולך במדבר והיה רעב ועיף וצמא ומצא אילן שפירותיו מתוקין וצילו נאה ואמת המים עוברת תחתיו אכל מפירותיו ושתה ממימיו וישב בצילו,וכשביקש לילך אמר אילן אילן במה אברכך אם אומר לך שיהו פירותיך מתוקין הרי פירותיך מתוקין שיהא צילך נאה הרי צילך נאה שתהא אמת המים עוברת תחתיך הרי אמת המים עוברת תחתיך אלא יהי רצון שכל נטיעות שנוטעין ממך | 5b. b equivalent to two. And what is this /b sin? b Idol worship, as it is written: “For my people have committed two evils; they have forsaken Me, the fountain of living waters, to hew for themselves cisterns, broken cisterns” /b (Jeremiah 2:13), b and it is written about /b the Jewish people: b “For pass over the isles of the Kittim and see; and send to Kedar and observe carefully, and /b see if there has been such a thing. b Has a nation exchanged its gods, although they are no gods? But My people has exchanged its glory for that which does not profit” /b (Jeremiah 2:10–11).,It is b taught /b in a i baraita /i with regard to this verse: b Kittites, /b i.e., the people of the isles of Kittim, b worship fire /b and b the people of Kedar worship water, and even though they know that water extinguishes fire, /b nevertheless b they have not exchanged their god: “But My people has exchanged its glory for that which does not profit.” /b , b And Rav Naḥman said to Rabbi Yitzḥak: What is /b the meaning of that b which is written: “And it came to pass when Samuel was old” /b (I Samuel 8:1)? b And did Samuel really grow so old? But he was /b only b fifty-two years old /b when he died, b as the Master said /b in a i baraita /i b that deals with /b the Divine punishment of i karet /i : b One who dies at /b the age of b fifty-two years /b is not considered to have suffered the premature death of i karet /i , as b this is the /b age of the b death of Samuel of Rama. /b This shows that Samuel died at the relatively young age of fifty-two.,Rabbi Yitzḥak b said to /b Rav Naḥman that b Rabbi Yoḥa said as follows: Old age sprang upon /b Samuel, which caused him to appear older than his actual age, b as it is written: “I regret that I made Saul king” /b (I Samuel 15:11). Samuel b said before /b God: b Master of the Universe, You have /b considered b me the equivalent of Moses and Aaron, as it is written: “Moses and Aaron among His priests, and Samuel among those who call upon His Name” /b (Psalms 99:6). b Just as /b with regard to b Moses and Aaron, their handiwork was not annulled in their lifetimes, so too, let my handiwork not be annulled in my lifetime. /b I anointed Saul; please do not annul his reign., b The Holy One, Blessed be He, said: What shall I do? Shall Saul die /b now? b Samuel will not allow it, /b as he has petitioned that Saul should not die. b Shall Samuel die young, /b with Saul passing away immediately afterward? The people b will murmur about him, /b and wonder what transgression Samuel committed that caused his early demise. b Shall neither Saul nor Samuel die? /b The time of b David’s reign has already arrived, and one kingdom does not overlap with another /b and subtract from the time allotted to it b even /b by b a hairbreadth [ i nima /i ]. /b ,Therefore, b the Holy One, Blessed be He, said: I will spring old age upon him /b and everyone will think that Shmuel is elderly. b This is /b the meaning of that b which is written: “And Saul dwelled in Gibeah under the tamarisk tree in Rama” /b (I Samuel 22:6). b What does Gibeah have to do with Rama; /b these are two separate places. b Rather, /b the verse comes b to tell you: Who caused Saul to dwell in Gibeah for two and a half years? The prayer of Samuel of Rama. /b ,The Gemara asks: b And is /b one b man set aside before /b another b man? /b In other words, is Samuel’s life set aside simply because the time for David’s reign has arrived? The Gemara answers: b Yes, as Rabbi Shmuel bar Naḥmani said /b that b Rabbi Yoḥa said: What is /b the meaning of that b which is written: “Therefore I have hewn by the prophets, I have slain them by the words of My mouth” /b (Hosea 6:5)? It b is not stated: By their deeds, but /b rather: b “By the words of My mouth,” /b i.e., God sometimes ends the life of an individual simply by virtue of His decree. b Apparently, /b one b man is /b indeed b set aside before /b another b man. /b ,§ In continuation of Rav Naḥman’s questions of Rabbi Yitzḥak, the Gemara relates: b Rav Naḥman and Rabbi Yitzḥak were sitting /b and eating together b at a meal. Rav Naḥman said to Rabbi Yitzḥak: Let /b the b Master say a matter, /b i.e., share a Torah idea with me. Rabbi Yitzḥak b said to /b Rav Naḥman that b Rabbi Yoḥa said: One may not speak during a meal, lest the trachea will precede the esophagus. /b Food is meant to enter the esophagus, and when one speaks his trachea opens and the food might enter there. b And /b therefore, one should not speak during a meal, as he might b come into /b the b danger /b of choking., b After they had eaten, /b Rabbi Yitzḥak b said to /b Rav Naḥman that b Rabbi Yoḥa said as follows: Our patriarch Jacob did not die. /b Rav Naḥman b asked him /b in surprise: b And was it for naught that the eulogizers eulogized /b him b and the embalmers embalmed /b him b and the buriers buried /b him? Rabbi Yitzḥak b replied to /b Rav Naḥman: b I am interpreting a verse, as it is stated: “Therefore do not fear, Jacob My servant, says the Lord, neither be dismayed, Israel, for I will save you from afar, and your seed from the land of their captivity” /b (Jeremiah 30:10). This verse b juxtaposes Jacob to his seed: Just as his seed is alive /b when redeemed, b so too, /b Jacob himself b is alive. /b , b Rabbi Yitzḥak said: Anyone who says: Rahab Rahab, immediately experiences a seminal emission, /b due to the arousal of desire caused by Rahab’s great beauty. b Rav Naḥman said to him: I say /b Rahab b and it does not affect me. /b Rabbi Yitzḥak b said to /b Rav Naḥman: b When I said /b this I was specifically referring b to /b a man b who knew her and to /b one b who recognized her. /b With regard to anyone who had met Rahab in person, the mere mention of her name would arouse his lust.,The Gemara relates: b When they were taking leave of one another, /b Rav Naḥman b said to /b Rabbi Yitzḥak: b Master, give me a blessing. /b Rabbi Yitzḥak b said to him: I will tell you a parable. To what is this matter comparable? /b It is comparable b to one who was walking through a desert and who was hungry, tired, and thirsty. And he found a tree whose fruits were sweet and whose shade was pleasant, and a stream of water flowed beneath it. /b He b ate from the fruits of /b the tree, b drank from the water in /b the stream, b and sat in the shade of /b the tree., b And when he wished to leave, he said: Tree, tree, with what shall I bless you? If I say to you that your fruits should be sweet, your fruits are /b already b sweet; /b if I say b that your shade should be pleasant, your shade is /b already b pleasant; /b if I say b that a stream of water should flow beneath you, a stream of water /b already b flows beneath you. Rather, /b I will bless you as follows: b May it be /b God’s b will that all saplings which they plant from you /b |
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82. Babylonian Talmud, Bava Batra, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 283| 75a. קניגיא עם לויתן שנאמר (איוב מ, כה) התמשוך לויתן בחכה ובחבל תשקיע לשונו ואלמלא הקב"ה עוזרו אין יכול לו שנאמר (איוב מ, יט) העושו יגש חרבו,כי אתא רב דימי אמר רבי יוחנן בשעה שלויתן רעב מוציא הבל מפיו ומרתיח כל מימות שבמצולה שנאמר (איוב מא, כג) ירתיח כסיר מצולה ואלמלא מכניס ראשו לגן עדן אין כל בריה יכולה לעמוד בריחו שנאמר (איוב מא, כג) ים ישים כמרקחה,ובשעה שצמא עושה תלמים תלמים בים שנאמר (איוב מא, כד) אחריו יאיר נתיב אמר רב אחא בר יעקב אין תהום חוזר לאיתנו עד שבעים שנה שנאמר (איוב מא, כד) יחשוב תהום לשיבה ואין שיבה פחותה משבעים,אמר רבה א"ר יוחנן עתיד הקב"ה לעשות סעודה לצדיקים מבשרו של לויתן שנאמר (איוב מ, ל) יכרו עליו חברים ואין כרה אלא סעודה שנאמר (מלכים ב ו, כג) ויכרה להם כרה גדולה ויאכלו וישתו ואין חברים אלא תלמידי חכמים שנאמר (שיר השירים ח, יג) היושבת בגנים חברים מקשיבים לקולך השמיעני,והשאר מחלקין אותו ועושין בו סחורה בשוקי ירושלים שנאמר (איוב מ, ל) יחצוהו בין כנענים ואין כנענים אלא תגרים שנאמר (הושע יב, ח) כנען בידו מאזני מרמה לעשק אהב ואי בעית אימא מהכא (ישעיהו כג, ח) אשר סוחריה שרים כנעניה נכבדי ארץ,ואמר רבה א"ר יוחנן עתיד הקב"ה לעשות סוכה לצדיקים מעורו של לויתן שנאמר (איוב מ, לא) התמלא בשכות עורו זכה עושין לו סוכה לא זכה עושין לו צלצל שנאמר (איוב מ, לא) ובצלצל דגים ראשו,זכה עושין לו צלצל לא זכה עושין לו ענק שנאמר (משלי א, ט) וענקים לגרגרותיך זכה עושין לו ענק לא זכה עושין לו קמיע שנאמר (איוב מ, כט) ותקשרנו לנערותיך,והשאר פורסו הקב"ה על חומות ירושלים וזיוו מבהיק מסוף העולם ועד סופו שנאמר (ישעיהו ס, ג) והלכו גוים לאורך ומלכים לנוגה זרחך:,(ישעיהו נד, יב) ושמתי כדכד שמשותיך א"ר שמואל בר נחמני פליגי תרי מלאכי ברקיעא גבריאל ומיכאל ואמרי לה תרי אמוראי במערבא ומאן אינון יהודה וחזקיה בני רבי חייא חד אמר שוהם וחד אמר ישפה אמר להו הקב"ה להוי כדין וכדין,(ישעיהו נד, יב) ושעריך לאבני אקדח כי הא דיתיב רבי יוחנן וקא דריש עתיד הקב"ה להביא אבנים טובות ומרגליות שהם שלשים על שלשים וחוקק בהן עשר על עשרים ומעמידן בשערי ירושלים לגלג עליו אותו תלמיד השתא כביעתא דציצלא לא משכחינן כולי האי משכחינן,לימים הפליגה ספינתו בים חזא מלאכי השרת דיתבי וקא מינסרי אבנים טובות ומרגליות שהם ל' על ל' וחקוק בהן עשר ברום עשרים אמר להו הני למאן אמרו ליה שעתיד הקב"ה להעמידן בשערי ירושלים אתא לקמיה דרבי יוחנן אמר ליה דרוש רבי לך נאה לדרוש כאשר אמרת כן ראיתי אמר לו ריקא אלמלא (לא) ראית לא האמנת מלגלג על דברי חכמים אתה נתן עיניו בו ונעשה גל של עצמות,מיתיבי (ויקרא כו, יג) ואולך אתכם קוממיות רבי מאיר אומר מאתים אמה כשתי קומות של אדם הראשון,רבי יהודה אומר מאה אמה כנגד היכל וכתליו שנאמר (תהלים קמד, יב) אשר בנינו כנטיעים מגודלים בנעוריהם בנותינו כזויות מחוטבות תבנית היכל כי קאמר ר' יוחנן לכווי דבי זיקא,ואמר רבה א"ר יוחנן עתיד הקב"ה לעשות שבע חופות לכל צדיק וצדיק שנאמר (ישעיהו ד, ה) וברא ה' על כל מכון הר ציון ועל מקראיה ענן יומם ועשן ונוגה אש להבה לילה כי על כל כבוד חופה מלמד שכל אחד ואחד עושה לו הקדוש ברוך הוא חופה לפי כבודו,עשן בחופה למה אמר רבי חנינא שכל מי שעיניו צרות בתלמידי חכמים בעולם הזה מתמלאות עיניו עשן לעולם הבא ואש בחופה למה אמר רבי חנינא מלמד שכל אחד ואחד נכוה מחופתו של חבירו אוי לה לאותה בושה אוי לה לאותה כלימה,כיוצא בדבר אתה אומר (במדבר כז, כ) ונתתה מהודך עליו ולא כל הודך זקנים שבאותו הדור אמרו פני משה כפני חמה פני יהושע כפני לבנה אוי לה לאותה בושה אוי לה לאותה כלימה,אמר רבי חמא (בר) חנינא עשר חופות עשה הקדוש ברוך הוא לאדם הראשון בגן עדן שנאמר (יחזקאל כח, יג) בעדן גן אלהים היית כל אבן יקרה וגו' מר זוטרא אמר אחת עשרה שנאמר כל אבן יקרה אמר רבי יוחנן וגרוע שבכולן זהב דקא חשיב ליה לבסוף,מאי (יחזקאל כח, יג) מלאכת תופיך ונקביך בך אמר רב יהודה אמר רב אמר לו הקדוש ברוך הוא לחירם מלך צור בך נסתכלתי ובראתי נקבים נקבים באדם ואיכא דאמרי הכי קאמר בך נסתכלתי | 75a. b a hunt of the leviathan, as it is stated: “Can you draw out leviathan with a fish hook? Or press down his tongue with a cord?” /b (Job 40:25). b And were the Holy One, Blessed be He, not assisting /b Gabriel, b he would not be able to /b hunt b it, as it is stated: “Only He Who made him can use His sword to approach him” /b (Job 40:19)., b When Rav Dimi came /b from Eretz Yisrael to Babylonia, he said that b Rabbi Yoḥa said: When /b the b leviathan is hungry, he produces breath from his mouth and /b thereby b boils all of the waters in the depths /b of the sea. b As it is stated: “He makes the deep boil like a pot” /b (Job 41:23). b And if /b the leviathan b did not place its head in the Garden of Eden, no creature could withstand his /b foul b smell, as it is stated: “He makes the sea like a seething mixture [ i merkaḥa /i ]” /b (Job 41:23), and the term i merkaḥa /i is also used to describe something with a smell (see Exodus 30:25)., b And when he is thirsty, he makes many furrows in the sea, as it is stated: “He makes a path to shine after him” /b (Job 41:24). b Rav Aḥa bar Yaakov says: /b After the leviathan drinks from the sea, b the depth /b of the sea does b not return to its normal condition until seventy years /b have passed, b as it is stated: “One would think the deep to be hoary” /b (Job 41:24), b and hoary /b indicates a person who is b no less than seventy /b years old., b Rabba says /b that b Rabbi Yoḥa says: /b In the b future, the Holy One, Blessed be He, will make a feast for the righteous from the flesh of the leviathan, as it is stated: “The i ḥabbarim /i will make a feast [ i yikhru /i ] of him” /b (Job 40:30). b And i kera /i /b means b nothing other than a feast, as it is stated: “And he prepared [ i va’yikhreh /i ] for them a great feast [ i kera /i ]; and they ate and drank” /b (II Kings 6:23). b And i ḥabbarim /i /b means b nothing other than Torah scholars, as it is stated: “You that dwell in the gardens, the companions [ i ḥaverim /i ] hearken for your voice: Cause me to hear it” /b (Song of Songs 8:13). This verse is interpreted as referring to Torah scholars, who listen to God’s voice., b And /b with regard to b the remainder /b of the leviathan, they will b divide it and use it for commerce in the markets of Jerusalem, as it is stated: “They will part him among the i kena’anim /i ” /b (Job 40:30). b And i kena’anim /i /b means b nothing other than merchants, as it is stated: “As for the merchant [ i kena’an /i ], the balances of deceit are in his hand. He loves to oppress” /b (Hosea 12:8). b And if you wish, say /b that the proof is b from here: “Whose merchants are princes, whose traffickers [ i kieha /i ] are the honorable of the earth” /b (Isaiah 23:8)., b And Rabba says /b that b Rabbi Yoḥa says: /b In the b future, the Holy One, Blessed be He, will prepare a i sukka /i for the righteous from the skin of /b the b leviathan, as it is stated: “Can you fill his skin with barbed irons [ i besukkot /i ]” /b (Job 40:31). If one b is deserving /b of being called righteous, an entire b i sukka /i is prepared for him /b from the skin of the leviathan; if one is b not deserving /b of this honor, b a covering is prepared for his /b head, b as it is stated: “Or his head with fish-spears” /b (Job 40:31).,If one is b deserving /b at least of this reward, b a covering is prepared for him, /b and if one is b not deserving, a necklace is prepared for him, as it is stated: “And necklaces about your neck” /b (Proverbs 1:9). If one is somewhat b deserving, a necklace is prepared for him, /b and if one is b not deserving /b even of this, only b an amu-let is prepared for him /b from the skin of the leviathan, b as it is stated: “Or will you bind him for your maidens” /b (Job 40:29), i.e., a small amulet is prepared for him, like the amulets tied on children’s necks., b And /b with regard to b the remaining /b part of the skin of the leviathan, b the Holy One, Blessed be He, spreads it on the walls of Jerusalem, and its glory radiates from /b one b end of the world until the /b other b end. As it is stated: “And nations shall walk in your light, and kings at the brightness of your rising” /b (Isaiah 60:3).,§ With regard to the future glory of Jerusalem, the Gemara interprets the verse: b “And I will make your pinnacles of i kadkhod /i ” /b (Isaiah 54:12). b Rabbi Shmuel bar Naḥmani said: Two angels in heaven, Gabriel and Michael, disagree /b with regard to the material that will be used to form the walls of Jerusalem. b And some say /b that this dispute is between b two i amora’im /i in the West, /b i.e., Eretz Yisrael. b And who are they? /b They are b Yehuda and Ḥizkiyya, the sons of Rabbi Ḥiyya. One said /b they will be made of b onyx, and one said /b of b jasper. The Holy One, Blessed be He, said to them: Let it be like this [ i kedein /i ] and like that [ i ukhedein /i ], /b i.e., let them be formed from both together. This compromise is indicated by the word i kadkhod /i , a combination of this [ i kedein /i ] and that [ i ukhedein /i ].,The Gemara analyzes the rest of that verse: b “And your gates of precious stones” /b (Isaiah 54:12). This should be understood b in /b light of b that /b incident b where Rabbi Yoḥa sat and taught: /b In the b future, the Holy One, Blessed be He, will bring precious stones and pearls that are thirty by thirty /b cubits, b and He will hollow out in them /b a hole of b ten by twenty /b cubits b and set them in the gates of Jerusalem. A certain /b unnamed b student sneered at him, /b saying: b Now we do not find /b precious stones even b of /b the size of b an egg of a dove, /b and yet b all of this we will find? /b , b After /b a period of b time /b that student’s b ship went to sea, /b where b he saw ministering angels sitting and sawing precious stones and pearls that were thirty by thirty /b cubits, b and hollowed out in them /b were holes of b ten by twenty /b cubits. b He said to /b the angels: b For whom are these? They said to him that /b in the b future, the Holy One, Blessed be He, will place them in the gates of Jerusalem. /b Later, the student b came before Rabbi Yoḥa /b and b said to him: /b Continue to b interpret, my teacher, it is fitting for you to interpret, /b as b I saw /b just b as you said. /b Rabbi Yoḥa b said to him: Worthless /b man, b if you had not seen, you would not have believed; /b clearly, b you are mocking the statement of the Sages. /b Rabbi Yoḥa b set his eyes upon him, and /b the student was instantly killed b and turned into a pile of bones. /b ,The Gemara b raises an objection /b against Rabbi Yoḥa’s statement, based on a i baraita /i . The verse states: b “And I will make you go upright [ i komemiyyut /i ]” /b (Leviticus 26:13). b Rabbi Meir says: /b In the future, the Jewish people will have the stature of b two hundred cubits, equivalent to two /b times the b height [ i komot /i ] of Adam the first /b man, whose height was one hundred cubits. Rabbi Meir interprets the word i komemiyyut /i as two i komot /i ., b Rabbi Yehuda says: /b They will have the stature of b one hundred cubits, corresponding to the Sanctuary and its walls, as it is stated: “We whose sons are as plants grown up in their youth; whose daughters are as corner-pillars carved after the fashion of the Sanctuary” /b (Psalms 144:12). But if they are each one hundred cubits tall, how could the Jews enter the gates of Jerusalem, whose entrance gate will be ten by twenty cubits, as claimed by Rabbi Yoḥa? The Gemara answers: b When Rabbi Yoḥa stated /b that idea, he was not referring to the gates themselves but b to /b the b windows that /b allow b wind /b to enter.,§ b And Rabba says /b that b Rabbi Yoḥa says: /b In the b future, the Holy One, Blessed be He, will fashion seven canopies for each and every righteous /b individual, b as it is stated: “And the Lord will create over the whole habitation of Mount Zion, and over those who are invited to it, a cloud and smoke by day, and the shining of a flaming fire by night; for over all the glory shall be a canopy” /b (Isaiah 4:5). This b teaches that /b for b each and every /b righteous individual, b the Holy One, Blessed be He, fashions for him a canopy /b seven times over, b in accordance with his honor, /b i.e., greater individuals receive grander and larger canopies.,The Gemara asks a question with regard to the above verse: b Why /b should there be b smoke in a canopy? Rabbi Ḥanina said: /b It is b because anyone whose eyes are narrow, /b i.e., is stingy, b toward Torah scholars in this world, his eyes fill with smoke in the World-to-Come. And why /b should there be b fire in a canopy? Rabbi Ḥanina said: /b This b teaches that each and every one is burned from /b embarrassment at the size of b the canopy of the other, /b and says: b Woe for this embarrassment, woe for this disgrace, /b that I did not merit a canopy as large as his., b In a similar manner, you /b can b say /b that God said to Moses about Joshua: b “And you shall put of your honor upon him” /b (Numbers 27:20), which indicates that you should put some of your honor, b but not all of your honor. The elders of that generation said: The face of Moses /b was as bright b as the face of the sun; the face of Joshua /b was b like the face of the moon. Woe for this embarrassment, woe for this disgrace, /b that we did not merit another leader of the stature of Moses., b Rabbi Ḥama bar Ḥanina says: The Holy One, Blessed be He, fashioned ten canopies for Adam the first /b man, b in the Garden of Eden; as it is stated /b to Hiram, king of Tyre: b “You were in Eden the garden of God; every precious stone /b was your covering, the carnelian, the topaz, and the emerald, the beryl, the onyx, and the jasper, the sapphire, the carbuncle, and the smaragd, and gold; the workmanship of your drums and of your holes was in you; they were prepared on the day that you were created” (Ezekiel 28:13). This verse mentions ten items, from carnelian to gold. b Mar Zutra said: /b There were b eleven /b canopies, b as it states: “Every precious stone,” /b which is also part of the tally. b Rabbi Yoḥa said: And the worst of all of them /b was b gold, as it is counted last, /b which indicates that the other items are more valuable.,The Gemara asks: b What /b is the meaning of the phrase: b “The workmanship of your drums and of your holes [ i nekavekha /i ]” /b (Ezekiel 28:13)? b Rav Yehuda says /b that b Rav says: The Holy One, Blessed be He, said to Hiram, king of Tyre: /b Were you in the Garden of Eden when I created all of this for you? b I looked at you, /b saw that you would one day claim divinity for yourself, b and created many orifices [ i nekavim /i ] in man, /b i.e., the excretory system, so that you would know that you are human and not a god. b And there are /b those b who say /b that b this /b is what God b said /b to Hiram: b I looked at you /b |
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83. Babylonian Talmud, Bava Metzia, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •joy, rejoicing, Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 283| 83b. פועל בכניסתו משלו ביציאתו משל בעל הבית שנאמר (תהלים קד, כב) תזרח השמש יאספון ואל מעונתם ירבצון יצא אדם לפעלו ולעבודתו עדי ערב,וליחזי היכי נהיגי בעיר חדשה וניחזי מהיכא קא אתו בנקוטאי איבעית אימא דאמר להו דאגריתו לי כפועל דאורייתא,דרש רבי זירא ואמרי לה תני רב יוסף מאי דכתיב (תהלים קד, כ) תשת חשך ויהי לילה בו תרמוש כל חיתו יער תשת חשך ויהי לילה זה העולם הזה שדומה ללילה בו תרמוש כל חיתו יער אלו רשעים שבו שדומין לחיה שביער,תזרח השמש יאספון ואל מעונתם ירבצון תזרח השמש לצדיקים יאספון רשעים לגיהנם ואל מעונתם ירבצון אין לך כל צדיק וצדיק שאין לו מדור לפי כבודו יצא אדם לפעלו יצאו צדיקים לקבל שכרן ולעבודתו עדי ערב במי שהשלים עבודתו עדי ערב,ר' אלעזר ב"ר שמעון אשכח לההוא פרהגונא דקא תפיס גנבי אמר ליה היכי יכלת להו לאו כחיותא מתילי דכתיב בו תרמוש כל חיתו יער איכא דאמרי מהאי קרא קאמר ליה (תהלים י, ט) יארב במסתר כאריה בסוכו דלמא שקלת צדיקי ושבקת רשיעי,א"ל ומאי אעביד הרמנא דמלכא הוא אמר תא אגמרך היכי תעביד עול בארבע שעי לחנותא כי חזית איניש דקא שתי חמרא וקא נקיט כסא בידיה וקא מנמנם שאול עילויה,אי צורבא מרבנן הוא וניים אקדומי קדים לגרסיה אי פועל הוא קדים קא עביד עבידתיה ואי עבידתיה בליליא רדודי רדיד ואי לא גנבא הוא ותפסיה,אישתמע מילתא בי מלכא אמרו קריינא דאיגרתא איהו ליהוי פרונקא אתיוה לרבי אלעזר ברבי שמעון וקא תפיס גנבי ואזיל שלח ליה ר' יהושע בן קרחה חומץ בן יין עד מתי אתה מוסר עמו של אלהינו להריגה,שלח ליה קוצים אני מכלה מן הכרם שלח ליה יבא בעל הכרם ויכלה את קוציו יומא חד פגע ביה ההוא כובס קרייה חומץ בן יין אמר מדחציף כולי האי שמע מינה רשיעא הוא אמר להו תפסוהו תפסוהו,לבתר דנח דעתיה אזל בתריה לפרוקיה ולא מצי קרי עליה (משלי כא, כג) שומר פיו ולשונו שומר מצרות נפשו זקפוהו קם תותי זקיפא וקא בכי אמרו ליה רבי אל ירע בעיניך שהוא ובנו בעלו נערה מאורסה ביום הכפורים,הניח ידו על בני מעיו אמר שישו בני מעי שישו ומה ספיקות שלכם כך ודאית שלכם על אחת כמה וכמה מובטח אני בכם שאין רמה ותולעה שולטת בכם,ואפי' הכי לא מייתבא דעתיה אשקיוהו סמא דשינתא ועיילוהו לביתא דשישא וקרעו לכריסיה הוו מפקו מיניה דיקולי דיקולי דתרבא ומותבי בשמשא בתמוז ואב ולא מסרחי,כל תרבא נמי לא סריח כל תרבא לא סריח שורייקי סומקי מסריח הכא אף על גב דאיכא שורייקי סומקי לא מסריח קרי אנפשיה (תהלים טז, ט) אף בשרי ישכון לבטח,ואף ר' ישמעאל ברבי יוסי מטא | 83b. b A laborer’s entrance /b into the city from the field at the end of a day’s work is b at his own /b expense, i.e., he must work until the very end of the day before returning home, and he is not paid for his travel time. In contrast, b his departure /b to work is b at /b his b employer’s /b expense, i.e., he may travel after sunrise, which is time that he is paid for. The source for this is b as it is stated: “The sun rises; they slink away and couch in their dens; man goes forth to his work and to his labor until the evening” /b (Psalms 104:22–23). This verse indicates that people set out to work only from sunrise, but they work until the very end of the day.,The Gemara asks: b But /b if employment practices are in accordance with regional custom, how can a source be cited from a verse? b Let us see how /b they b are accustomed /b to working in that place. The Gemara answers: The statement of Reish Lakish is b with regard to a new city, /b which does not yet have an accepted practice. The Gemara asks: Even so, b let us see from which city /b the laborers originally b came, /b and let them follow the customs of that city. The Gemara answers: This is a case b of an eclectic /b group of laborers, who came from many different cities. The Gemara offers an alternative answer: b If you wish, say /b instead b that /b the employer b said to /b the laborer: b I am hiring you as a laborer by Torah law. /b According to this explanation, Reish Lakish is detailing the i halakha /i by Torah law.,With regard to the aforementioned psalm, the Gemara notes: b Rabbi Zeira interpreted /b a verse b homiletically, and some say /b that b Rav Yosef taught /b in a i baraita /i : b What /b is the meaning of that b which is written: “You make darkness and it is night, in which all the beasts of the forest creep forth” /b (Psalms 104:20)? b “You make darkness and it is night”; this /b is referring to b this world, which resembles nighttime. “In which all the beasts of the forest creep forth”; these are the wicked in /b this world, b who resemble a beast of the forest, /b as the wicked have great influence in this world.,With regard to the World-to-Come, the verse states: b “The sun rises; they slink away and couch in their dens” /b (Psalms 104:22). b “The sun rises” for the righteous, /b and b “they slink away,” /b i.e., b the wicked /b go b to Gehenna. /b As for the phrase: b “And couch in their dens,” /b it is interpreted as follows: b You will not have a single righteous person who will not have his /b own b residence /b in the World-to-Come, as b befitting his dignity. /b With regard to the phrase: b “Man goes forth to his work,” /b it indicates that b the righteous go forth to receive their reward. /b Finally, the phrase: b “And to his labor until the evening” /b (Psalms 104:22), teaches that the verse is referring b to one who has completed his labor by the evening, /b i.e., before the evening of his lifetime, his death.,The Gemara relates a story that involves rising early. b Rabbi Elazar, son of Rabbi Shimon, found a certain officer [ i parhagavna /i ] whose /b responsibility was to b arrest thieves. He said to /b the officer: b How are you able /b to arrest b them? Aren’t they likened to beasts, as it is written: /b “You make darkness and it is night, b in which all the beasts of the forest creep forth” /b (Psalms 104:20)? b There are /b those b who say that he said to him /b a proof b from this verse: “He lies in wait in a secret place as a lion in his lair, /b he lies in wait to catch the poor; he catches the poor when he draws him up in his net” (Psalms 10:9). Since the wicked are so devious, b perhaps you apprehend the righteous and leave the wicked /b alone?,The officer b said to him: But what should I do? It is the king’s edict [ i harmana /i ] /b that I must arrest thieves, and I am perform-ing my job to the best of my ability. Rabbi Elazar, son of Rabbi Shimon, b said /b to him: b Come /b and b I will instruct you how you should do /b it. b At the fourth hour /b of the day b enter the tavern. When you see someone drinking wine, holding /b his b cup in his hand, and dozing, inquire about his /b background., b If he is a Torah scholar and is dozing, /b assume that he rose b early /b in the morning b for his studies. If he is /b a daytime b laborer, /b assume that he rose b early /b and b performed his work. And if his work is at night /b and no one heard him working, it is possible that this is because b he draws /b copper wires, which is a form of labor that does not produce noise. b And if /b he is b none /b of these, b he is a thief, and /b you should b arrest him, /b as it can be assumed that he was awake the previous night because he was stealing, and that is why he is now dozing off.,This b matter /b of the advice of Rabbi Elazar, son of Rabbi Shimon, b was heard /b in b the king’s palace. /b The king’s ministers b said: Let the reader of the letter be its messenger [ i parvanka /i ], /b i.e., since Rabbi Elazar, son of Rabbi Shimon, offered this advice, he should be the one to implement it. b They brought Rabbi Elazar, son of Rabbi Shimon, /b to the authorities who appointed him to this task, b and he proceeded to arrest thieves. Rabbi Yehoshua ben Korḥa sent /b Rabbi Elazar, son of Rabbi Shimon, the following message: You are b vinegar, son of wine, /b i.e., you are wicked in comparison to your father, the righteous Rabbi Shimon, just as vinegar is spoiled wine. b Until when will you inform on the nation of our God to /b be sentenced to b execution /b by a gentile king’s court?,Rabbi Elazar, son of Rabbi Shimon, b sent /b a message back to b him: I am /b merely b eradicating thorns from the vineyard, /b i.e., I am removing the wicked from the Jewish people. Rabbi Yehoshua ben Korḥa b sent /b back b to him: Let the Owner of the vineyard, /b i.e., God, b come and eradicate His /b own b thorns. /b It is not your place to do this. The Gemara relates: b One day, a certain laundryman met /b Rabbi Elazar, son of Rabbi Shimon, b and called him vinegar, son of wine. /b Rabbi Elazar, son of Rabbi Shimon, b said: From /b the fact b that /b this man b acted so insolently /b by vilifying a Torah scholar, one can b conclude /b that b he is a wicked person. He told /b the authorities: b Arrest /b that man. b They arrested him /b and condemned him to death., b After his mind settled, /b i.e., when his anger abated, Rabbi Elazar, son of Rabbi Shimon, regretted his hasty decision. b He went after /b the laundryman in order b to ransom him /b and save him from execution, b but he was unable /b to do so. b He read /b the verse b about him: “Whoever keeps his mouth and his tongue, keeps his soul from troubles” /b (Proverbs 21:23), i.e., had the laundryman not issued his derogatory comment he would have been spared this fate. Ultimately, b they hanged /b the laundryman. Rabbi Elazar, son of Rabbi Shimon, b stood beneath the gallows and wept. /b Those who were present b said to him: Our teacher, let it not be bad in your eyes /b that you caused his death, as this laundryman was a wholly wicked person; you should know b that he and his son /b both b engaged in intercourse with a betrothed young woman on Yom Kippur. /b ,Upon hearing this, Rabbi Elazar, son of Rabbi Shimon, b placed his hand upon /b his belly, over b his innards, /b and b said: Rejoice, my innards, rejoice! If your /b mere b suspicions are so /b accurate, b all the more so your certainties /b must be correct. If the condemnation of this man based upon the suspicions raised by his insolence proved to be correct, the identification of thieves in accordance with logical reasoning must certainly be accurate. b I am assured about you, /b my innards, b that worm and maggot will not affect you, /b which is a sign of a completely righteous person., b Nevertheless, his mind was not calmed. /b He decided to test himself. He arranged for people b to give him a sedative to drink, and they brought him into a house of marble, /b where surgeries were performed, b and cut /b open b his belly. They removed baskets /b upon b baskets of fat from it, placed them in the /b hot b sun in /b the summer months b of Tammuz and Av, and /b the fat b did not putrefy. /b In this manner, Rabbi Elazar, son of Rabbi Shimon, received proof that his decisions were correct and that he was a wholly righteous individual.,The Gemara questions what the proof was: This is not sufficient proof, as b all fat /b that is not attached to flesh b does not putrefy. /b The Gemara answers: True, b all fat /b not attached to flesh b does not putrefy, /b but the b red veins /b within the fat b do putrefy. Here, /b by contrast, b although there were red veins /b in the fat, b they did not putrefy, /b which is a sign of his righteousness. Rabbi Elazar, son of Rabbi Shimon, b read /b the verses b about himself: /b “I have set the Lord always before me…therefore my heart is glad, and my glory rejoices; b my flesh also dwells in safety” /b (Psalms 16:8–9).,The Gemara relates: b And a similar incident also occurred to Rabbi Yishmael, son of Rabbi Yosei, /b i.e., he too was appointed head officer. |
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84. Babylonian Talmud, Megillah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •joy, rejoicing, Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 140| 10b. השתא [הא] אמרי לא צריכא לקדושי אלא מצאו את אלו ומנאום,ולא אלו בלבד אלא כל שתעלה לך מסורת בידך מאבותיך שמוקפת חומה מימות יהושע בן נון כל המצות הללו נוהגין בה מפני שקדושה ראשונה קידשה לשעתה וקידשה לעתיד לבא קשיא דר' ישמעאל אדר' ישמעאל,תרי תנאי אליבא דר' ישמעאל בר' יוסי ואיבעית אימא הא ר' אלעזר בר יוסי אמרה דתניא ר' אלעזר בר' יוסי אמר אשר לוא חומה (ויקרא כה, ל) אע"פ שאין לו עכשיו והיה לו קודם לכן:,ויהי בימי אחשורוש אמר רבי לוי ואיתימא רבי יונתן דבר זה מסורת בידינו מאנשי כנסת הגדולה כל מקום שנאמר ויהי אינו אלא לשון צער,ויהי בימי אחשורוש (אסתר א, א) הוה המן ויהי בימי שפוט השופטים (רות א, א) הוה רעב ויהי כי החל האדם לרוב (בראשית ו, א) וירא ה' כי רבה רעת האדם (בראשית ו, ה),ויהי בנסעם מקדם (בראשית יא, ב) הבה נבנה לנו עיר (בראשית יא, ד) ויהי בימי אמרפל (בראשית יד, א) עשו מלחמה (בראשית יד, ב) ויהי בהיות יהושע ביריחו (יהושע ה, יג) וחרבו שלופה בידו ויהי ה' את יהושע (יהושע ו, כז) וימעלו בני ישראל (יהושע ז, א) ויהי איש אחד מן הרמתים (שמואל א א, א) כי את חנה אהב וה' סגר רחמה (שמואל א א, ה),ויהי (כי) זקן שמואל ולא הלכו בניו בדרכיו (שמואל א ח, ג) ויהי דוד לכל דרכיו משכיל [וה' עמו] (שמואל א יח, יד) ויהי שאול עוין את דוד (שמואל א יח, ט) ויהי כי ישב המלך בביתו (שמואל ב ז, א) רק אתה לא תבנה הבית (מלכים א ח יט),והכתיב (ויקרא ט, א) ויהי ביום השמיני ותניא אותו היום היתה שמחה לפני הקדוש ברוך הוא כיום שנבראו בו שמים וארץ כתיב הכא ויהי ביום השמיני וכתיב התם (בראשית א, ה) ויהי (בקר) יום אחד,הא שכיב נדב ואביהוא,והכתיב (מלכים א ו, א) ויהי בשמונים שנה וארבע מאות שנה והכתיב (בראשית כט, י) ויהי כאשר ראה יעקב את רחל והכתיב ויהי ערב ויהי בקר יום אחד והאיכא שני והאיכא שלישי והאיכא טובא,אמר רב אשי כל ויהי איכא הכי ואיכא הכי ויהי בימי אינו אלא לשון צער,חמשה ויהי בימי הוו ויהי בימי אחשורוש ויהי בימי שפוט השופטים ויהי בימי אמרפל (ישעיהו ז, א) ויהי בימי אחז (ירמיהו א, ג) ויהי בימי יהויקים,(א"ר) לוי דבר זה מסורת בידינו מאבותינו אמוץ ואמציה אחים הוו מאי קמ"ל,כי הא דא"ר שמואל בר נחמני אמר רבי יונתן כל כלה שהיא צנועה בבית חמיה זוכה ויוצאין ממנה מלכים ונביאים מנלן מתמר דכתיב (בראשית לח, טו) ויראה יהודה ויחשבה לזונה כי כסתה פניה משום דכסתה פניה ויחשבה לזונה,אלא משום דכסתה פניה בבית חמיה ולא הוה ידע לה זכתה ויצאו ממנה מלכים ונביאים מלכים מדוד נביאים דא"ר לוי מסורת בידינו מאבותינו אמוץ ואמציה אחים היו וכתיב (ישעיהו א, א) חזון ישעיהו בן אמוץ,וא"ר לוי דבר זה מסורת בידינו מאבותינו מקום ארון אינו מן המדה,תניא נמי הכי ארון שעשה משה יש לו עשר אמות לכל רוח וכתיב (מלכים א ו, כ) ולפני הדביר עשרים אמה אורך וכתיב כנף הכרוב האחד עשר אמות וכנף הכרוב האחד עשר אמות ארון גופיה היכא הוה קאי אלא לאו שמע מינה בנס היה עומד,ר' יונתן פתח לה פיתחא להאי פרשתא מהכא (ישעיהו יד, כב) וקמתי עליהם וגו' והכרתי לבבל שם ושאר ונין ונכד נאם ה' שם זה הכתב שאר זה לשון נין זה מלכות ונכד זו ושתי,רבי שמואל בר נחמני פתח לה פיתחא להאי פרשתא מהכא (ישעיהו נה, יג) תחת הנעצוץ יעלה ברוש ותחת הסרפד יעלה הדס,תחת הנעצוץ תחת המן הרשע שעשה עצמו ע"ז דכתיב (ישעיהו ז, יט) ובכל הנעצוצים ובכל הנהלולים,יעלה ברוש זה מרדכי שנקרא ראש לכל הבשמים שנאמר (שמות ל, כג) ואתה קח לך בשמים ראש מר דרור ומתרגמינן מרי דכי,תחת הסרפד תחת ושתי הרשעה בת בנו של נבוכדנצר הרשע ששרף רפידת בית ה' דכתיב (שיר השירים ג, י) רפידתו זהב,יעלה הדס זו אסתר הצדקת שנקראת הדסה שנאמר (אסתר ב, ז) ויהי אומן את הדסה והיה לה' לשם זו מקרא מגילה לאות עולם לא יכרת אלו ימי פורים,ר' יהושע בן לוי פתח לה פיתחא להאי פרשתא מהכא (דברים כח, סג) והיה כאשר שש ה' עליכם להיטיב אתכם כן ישיש להרע אתכם,ומי חדי הקב"ה במפלתן של רשעים והא כתיב (דברי הימים ב כ, כא) בצאת לפני החלוץ ואומרים הודו לה' כי לעולם חסדו וא"ר יוחנן מפני מה לא נאמר כי טוב בהודאה זו לפי שאין הקב"ה שמח במפלתן של רשעים,ואמר רבי יוחנן מאי דכתיב (שמות יד, כ) ולא קרב זה אל זה כל הלילה בקשו מלאכי השרת לומר שירה אמר הקב"ה מעשה ידי טובעין בים ואתם אומרים שירה,אמר רבי אלעזר הוא אינו שש אבל אחרים משיש ודיקא נמי דכתיב כן ישיש ולא כתיב ישוש ש"מ,רבי אבא בר כהנא פתח לה פיתחא להאי פרשתא מהכא (קהלת ב, כו) לאדם שטוב לפניו נתן חכמה ודעת ושמחה זה מרדכי הצדיק ולחוטא נתן ענין לאסוף ולכנוס זה המן לתת לטוב לפני האלהים זה מרדכי ואסתר דכתיב ותשם אסתר את מרדכי על בית המן,רבה בר עופרן פתח לה פיתחא להאי פרשתא מהכא (ירמיהו מט, לח) ושמתי כסאי בעילם והאבדתי משם מלך ושרים מלך זו ושתי ושרים זה המן ועשרת בניו,רב דימי בר יצחק פתח לה פיתחא להאי פרשתא מהכא | 10b. b Now, didn’t they say /b later in the same i baraita /i that b it is not necessary to consecrate /b them? b Rather, /b this is what the i baraita /i means to say: It is due to the fact that when the exiles ascended from Babylonia b they discovered these and enumerated them. /b ,The i baraita /i continues. b And not only these, but /b in b any /b city with regard to b which you receive a tradition from your ancestors that it was surrounded by a wall from the days of Joshua, son of Nun, all these mitzvot are observed in it, due to /b the fact b that the initial consecration sanctified /b Eretz Yisrael b for its time and sanctified /b Eretz Yisrael b forever. /b This is b difficult, /b as there is a contradiction between one statement b of Rabbi Yishmael and /b another statement b of Rabbi Yishmael. /b ,The Gemara answers: This is a dispute between b two /b later b i tanna’im /i , /b who hold b according to /b the opinion of b Rabbi Yishmael, son of Rabbi Yosei. /b Each transmitted Rabbi Yishmael’s opinion in a different manner. b And if you wish, say /b instead that one of the traditions is mistaken, as with regard to b this /b statement, b Rabbi Elazar bar Yosei said it, as it is taught /b in a i baraita /i : b Rabbi Elazar, son of Rabbi Yosei, said /b that the verse states: b “Which has [ i lo /i ] a wall” /b (Leviticus 25:30). The word i lo /i is written with an i alef /i , meaning no, that it does not have a wall, but its vocalization is in the sense of its homonym, i lo /i with a i vav /i , meaning that it has a wall. This indicates that b even though it does not presently have /b a wall, as it was destroyed, b but it had a wall previously, /b it retains its status as a walled city. It is Rabbi Elazar, son of Rabbi Yosei, who maintains that the first consecration sanctified Jerusalem forever.,§ The Gemara returns to the primary topic of this chapter, the book of Esther. The Gemara cites various aggadic interpretations of the verses of the Megilla. The opening verse of the Megilla states: b “And it came to pass [ i vayhi /i ] in the days of Ahasuerus” /b (Esther 1:1). b Rabbi Levi said, and some say /b that it was b Rabbi Yonatan /b who said: b This matter is a tradition /b that b we /b received b from the members of the Great Assembly. Anywhere that /b the word b i vayhi /i is stated, it is /b an ominous b term /b indicating b nothing other /b than impending b grief, /b as if the word were a contraction of the words i vai /i and i hi /i , meaning woe and mourning.,The Gemara cites several proofs corroborating this interpretation. b “And it came to pass [ i vayhi /i ] in the days of Ahasuerus” /b led to grief, as there b was Haman. “And it came to pass [ i vayhi /i ] in the days when the judges ruled” /b (Ruth 1:1) introduces a period when there b was famine. “And it came to pass [ i vayhi /i ], when men began to multiply” /b (Genesis 6:1) is immediately followed by the verse: b “And the Lord saw that the wickedness of man was great in the earth” /b (Genesis 6:5)., b “And it came to pass [ i vayhi /i ] as they journeyed from the east” /b (Genesis 11:2) is followed by: b “Come, let us build us a city” /b (Genesis 11:4), which led to the sin of the Tower of Babel. The Gemara cites further examples: b “And it came to pass in the days of Amraphel” /b (Genesis 14:1), about whom it is stated: b “These made war” /b (Genesis 14:2). Another verse states: b “And it came to pass, when Joshua was by Jericho” /b (Joshua 5:13), it was there that he saw an angel b “with his sword drawn in his hand” /b as a warning. It is written: b “And the Lord was [ i vayhi /i ] with Joshua” /b (Joshua 6:27), and immediately afterward: b “But the children of Israel committed a trespass” /b (Joshua 7:1). It states: b “And it came to pass that there was a certain man of Ramathaim” /b (I Samuel 1:1), and it mentions shortly afterward Hannah’s inability to conceive: b “For he loved Hannah, but the Lord had closed up her womb” /b (I Samuel 1:5).,Similarly, the verse states: b “And it came to pass, when Samuel was old” /b (I Samuel 8:1), and then it is written: b “And his sons did not walk in his ways” /b (I Samuel 8:3). Also, it states: b “And it came to pass that David was successful in all his ways, and the Lord was with him” /b (I Samuel 18:14), and only a few verses prior it is written: b “And Saul viewed David with suspicion” /b (I Samuel 18:9). In another instance, the verse states: b “And it came to pass, when the king dwelt in his house” /b (II Samuel 7:1). Here King David mentioned his desire to build a temple for God, but it is written elsewhere that he was told: b “Yet you shall not build the house” /b (II Chronicles 6:9).,After citing several verses where i vayhi /i portends grief, the Gemara mentions a number of verses that seem to indicate otherwise. b But isn’t it written: “And it came to pass [ i vayhi /i ] on the eighth day” /b (Leviticus 9:1), which was the day of the dedication of the Tabernacle? b And it is taught /b in a i baraita /i with regard to that day: b On that day there was joy before the Holy One, Blessed be He, similar to /b the joy that existed on the b day on which the heavens and earth were created. /b The Gemara cites a verbal analogy in support of this statement. b It is written here, /b with regard to the dedication of the Tabernacle: b “And it came to pass [ i vayhi /i ] on the eighth day,” and it is written there, /b in the Creation story: b “And it was [ i vayhi /i ] /b evening, and it was b morning, one day” /b (Genesis 1:5). This indicates that there was joy on the eighth day, when the Tabernacle was dedicated, similar to the joy that existed on the day the world was created. Apparently, the term i vayhi /i is not necessarily a portent of grief.,The Gemara answers: This verse does not contradict the principle. On the day of the dedication of the Tabernacle, a calamity also befell the people, b as Nadav and Avihu died. /b ,The Gemara cites additional verses where i vayhi /i is not indicative of impending grief: b But isn’t it written: “And it came to pass [ i vayhi /i ] in the four hundred and eightieth year” /b (I Kings 6:1), which discusses the joyous occasion of the building of the Temple? b And /b furthermore, b isn’t it written: “And it came to pass [ i vayhi /i ] when Jacob saw Rachel” /b (Genesis 29:10), which was a momentous occasion? b And isn’t it written: “And it was [ i vayhi /i ] evening, and it was [ i vayhi /i ] morning, one day” /b (Genesis 1:5)? b And isn’t there the second /b day of Creation, b and isn’t there the third /b day, where the term i vayhi /i is used? b And aren’t there many /b verses in the Bible in which the term i vayhi /i appears and no grief ensues? Apparently, the proposed principle is incorrect.,Rather, b Rav Ashi said: /b With regard to b every /b instance of b i vayhi /i /b alone, b there are /b some that mean b this, /b grief, b and there are /b some that mean b that, /b joy. However, wherever the phrase b “and it came to pass in the days of [ i vayhi bimei /i ]” /b is used in the Bible, b it is nothing other /b than b a term of /b impending b grief. /b ,The Gemara states that b there are five /b instances of b i vayhi bimei /i /b in the Bible. b “And it came to pass in the days of [ i vayhi bimei /i ] Ahasuerus”; “And it came to pass in the days [ i vayhi bimei /i ] when the judges ruled”; “And it came to pass in the days of [ i vayhi bimei /i ] Amraphel”; “And it came to pass in the days of [ i vayhi bimei /i ] Ahaz” /b (Isaiah 7:1); b “And it came to pass in the days of [ i vayhi bimei /i ] Jehoiakim” /b (Jeremiah 1:3). In all those incidents, grief ensued.,§ Apropos the tradition cited by Rabbi Levi above, the Gemara cites additional traditions that he transmitted. b Rabbi Levi said: This matter is a tradition /b that b we /b received b from our ancestors: Amoz, /b father of Isaiah, b and Amaziah, /b king of Judea, b were brothers. /b The Gemara questions: b What /b novel element b is this /b statement b teaching us? /b ,The Gemara responds: It is b in accordance with that which Rabbi Shmuel bar Naḥmani said /b that b Rabbi Yonatan said: Any bride who is modest in the house of her father-in-law merits that kings and prophets /b will b emerge from her. From where do we /b derive this? b From Tamar, as it is written: “When Judah saw her, he thought her to be a prostitute; for she had covered her face” /b (Genesis 38:15). Can it be that b because /b Tamar b covered her face he thought her to be a prostitute? /b On the contrary, a harlot tends to uncover her face., b Rather, because she covered her face in the house of her father-in-law and he was not familiar with her /b appearance, Judah didn’t recognize Tamar, thought she was a harlot, and sought to have sexual relations with her. Ultimately, b she merited that kings and prophets emerged from her. Kings /b emerged from her b through David, /b who was a descendant of Tamar’s son, Peretz. However, there is no explicit mention that she was the forebear of b prophets. /b This is derived from that b which Rabbi Levi said: This matter is a tradition /b that b we /b received b from our ancestors. Amoz, /b father of Isaiah, b and Amaziah, /b king of Judea, b were brothers, and it is written: “The vision of Isaiah the son of Amoz” /b (Isaiah 1:1). Amoz was a member of the Davidic dynasty, and his son, the prophet Isaiah, was also a descendant of Tamar., b And Rabbi Levi said: This matter is a tradition /b that b we /b received b from our ancestors: The place of the Ark /b of the Covet b is not /b included b in the measurement /b of the Holy of Holies in which it rested.,The Gemara comments: b This is also taught /b in a i baraita /i : b The Ark crafted by Moses had ten cubits /b of empty space b on each side. And it is written /b in the description of Solomon’s Temple: b “And before the Sanctuary, which was twenty cubits in length, /b and twenty cubits in breadth” (I Kings 6:20). The place “before the Sanctuary” is referring to the Holy of Holies. It was twenty by twenty cubits. If there were ten cubits of empty space on either side of the Ark, apparently the Ark itself occupied no space. b And it is written: And the wing of one of the cherubs was ten cubits and the wing of the other cherub was ten cubits; /b the wings of the cherubs occupied the entire area. If so, b where was the Ark itself standing? Rather, /b must one b not conclude from it /b that the Ark b stood by means of a miracle /b and occupied no space?,§ The Gemara cites prologues utilized by various Sages to introduce study of the Megilla: b Rabbi Yonatan introduced this passage, /b the book of Esther, b with an introduction from here: “For I will rise up against them, /b says the Lord of hosts, b and cut off from Babylonia name, and remt, and offspring [ i nin /i ], and posterity, says the Lord” /b (Isaiah 14:22). This verse may be interpreted homiletically: b “Name,” this is /b the b writing /b of ancient Babylonia that will disappear from the world. b “Remt,” this is /b the b language /b of ancient Babylonia. b “offspring,” this is /b their b kingdom. And “posterity,” this is Vashti, /b who according to tradition was Nebuchadnezzar’s granddaughter, and the book of Esther relates how she too was removed from the throne., b Rabbi Shmuel bar Naḥmani introduced this passage with an introduction from here: “Instead of the thorn shall the cypress come up, and instead of the nettle shall the myrtle come up; /b and it shall be to the Lord for a name, for an everlasting sign that shall not be cut off” (Isaiah 55:13). Rabbi Shmuel bar Naḥmani interpreted the verse homiletically as referring to the righteous individuals who superseded the wicked ones in the book of Esther., b “Instead of the thorn”; /b this means b instead of the wicked Haman. /b He is referred to as a thorn b because he turned himself into an object of idol worship, /b as he decreed that all must prostrate themselves before him. The Gemara cites proof that the term thorn is used in connection with idol worship, b as it is written: “And upon all thorns, and upon all brambles” /b (Isaiah 7:19), which is understood to be a reference to idol worship.,The next section of the verse discusses what will replace the thorns, i.e., Haman: b “Shall the cypress [ i berosh /i ] come up”; this is Mordecai. /b Why is he called a cypress [ i berosh /i ]? b Because he was called the chief /b [ b i rosh /i /b ] b of all the spices, as it is stated: “Take you also to yourself the chief spices, of pure myrrh [ i mar deror /i ]” /b (Exodus 30:23), b and we translate /b “pure myrrh,” into Aramaic as b i mari dakhei /i . /b Mordecai was like i mari dakhi /i , the chief [ i rosh /i ] of spices, and therefore he is called i berosh /i .,The verse continues: “And b instead of the nettle [ i sirpad /i ],” /b this means b instead of the wicked Vashti. /b Why is she called a nettle [ i sirpad /i ]? Because she was b the daughter of the son of the wicked Nebuchadnezzar, who burned the ceiling [ i saraf refidat /i ] of the House of God, as it is written: “Its top [ i refidato /i ] of gold” /b (Song of Songs 3:10).,The next section of the verse states: b “Shall the myrtle [ i hadas /i ] come up”; this is the righteous Esther, who was called Hadassah /b in the Megilla, b as it is stated: “And he had brought up Hadassah; /b that is, Esther” (Esther 2:7). The concluding section of the verse states: b “And it shall be to the Lord for a name”; this is the reading of the Megilla. “For an everlasting sign that shall not be cut off”; these are the days of Purim. /b , b Rabbi Yehoshua ben Levi introduced this passage with an introduction from here: “And it shall come to pass, that as the Lord rejoiced over you to do you good, /b and to multiply you; so the Lord will rejoice over you to cause you to perish, and to destroy you” (Deuteronomy 28:63). The verse indicates that just as the Lord rejoiced in the good he did on behalf of Israel, so too, the Lord b will rejoice to cause you harm. /b ,Rabbi Yehoshua ben Levi asked: b Does the Holy One, Blessed be He, /b in fact b rejoice over the downfall of the wicked? But it is written: “As they went out before the army, and say: Give thanks to the Lord, for His kindness endures forever” /b (II Chronicles 20:21), b and Rabbi Yoḥa said: For what /b reason were the words: b “for He is good” not stated in this /b statement of b thanksgiving, /b as the classic formulation is: “Give thanks to the Lord; for He is good; for His kindness endures forever” (I Chronicles 16:34)? b Because the Holy One, Blessed be He, does not rejoice over the downfall of the wicked. /b Since this song was sung in the aftermath of a military victory, which involved the downfall of the wicked, the name of God was not mentioned for the good., b And /b similarly, b Rabbi Yoḥa said: What is /b the meaning of b that which is written: “And the one came not near the other all the night” /b (Exodus 14:20)? b The ministering angels wanted to sing /b their b song, /b for the angels would sing songs to each other, as it states: “And they called out to each other and said” (Isaiah 6:3), but b the Holy One, Blessed be He, said: The work of My hands, /b the Egyptians, are b drowning at sea, and you /b wish to b say songs? /b This indicates that God does not rejoice over the downfall of the wicked., b Rabbi Elazar said /b that this is how the matter is to be understood: Indeed, God Himself b does not rejoice /b over the downfall of the wicked, b but He causes others to rejoice. /b The Gemara comments: One can b learn from /b the language of the verse b as well, as it is written: “So /b the Lord b will rejoice [ i ken yasis /i ]” /b (Deuteronomy 28:63). b And it is not written i yasus /i , /b the grammatical form of the verb meaning: He will rejoice. Rather, it is written i yasis /i . The grammatical form of this verb indicates that one causes another to rejoice. Consequently, these words are understood to mean that God will cause others to rejoice. The Gemara concludes: Indeed, b learn from /b it that this is the case., b Rabbi Abba bar Kahana introduced this passage with an introduction from here. /b The verse states with regard to God’s reward to the righteous: b “He gives to a man that is good in His sight wisdom, and knowledge, and joy” /b (Ecclesiastes 2:26). The Gemara explains that b this /b verse b is /b referring to b the righteous Mordecai. /b With regard to the next part of the verse: b “But to the sinner He gives the task of gathering and heaping up,” this is /b referring to b Haman. /b The conclusion of the verse states: b “That he may give it to one who is good before God” /b (Ecclesiastes 2:26). b This is Mordecai and Esther, as it is written: “And Esther set Mordecai over the house of Haman” /b (Esther 8:2)., b Rabba bar oferan introduced this passage with an introduction from here: “And I will set my throne in Elam, and destroy from there the king and the princes, says the Lord” /b (Jeremiah 49:38). b “The king” /b who was destroyed; b this is /b referring to b Vashti. “And the princes”; this is /b referring to b Haman and his ten sons. /b , b Rav Dimi bar Yitzḥak introduced this passage with an introduction from here: /b |
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85. Babylonian Talmud, Niddah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •joy, rejoicing, Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 283| 73a. (ויקרא טו, כה) בלא עת נדתה (על נדתה) סמוך לנדתה,ואין לי אלא סמוך לנדתה מופלג לנדתה יום אחד מנין ת"ל (ויקרא טו, כה) או כי תזוב,אין לי אלא יום אחד מנין לרבות מופלג שנים שלשה ארבעה חמשה ששה ושבעה שמונה תשעה עשרה מנין,אמרת מה מצינו ברביעי שראוי לספירה וראוי לזיבה אף אני אביא העשירי שראוי לספירה וראוי לזיבה,ומנין לרבות אחד עשר ת"ל בלא עת נדתה יכול שאני מרבה אף שנים עשר אמרת לאו,ומה ראית לרבות אחד עשר ולהוציא שנים עשר מרבה אני אחד עשר שראוי לספירת או כי תזוב ומוציא אני י"ב שאין ראוי לספירת או כי תזוב,ואין לי אלא שלשה ימים שני ימים מנין ת"ל ימי יום אחד מנין ת"ל כל ימי,טמאה מלמד שמטמאה את בועלה כנדה היא היא מטמאה את בועלה ואין הזב מטמא מה שהוא בועל,והלא דין הוא ומה היא שאינה מטמאה בראיות כבימים מטמאה את בועלה הוא שמטמא בראיות כבימים אינו דין שמטמא מה שהוא בועל ת"ל היא היא מטמאה את בועלה ואין הזב מטמא מה שהוא בועל,ומנין שהוא עושה משכב ומושב ת"ל (ויקרא טו, כו) כמשכב נדתה,ואין לי אלא שלשה ימים שני ימים מנין ת"ל ימי יום אחד מנין ת"ל כל ימי,ומנין שסופרת אחד לאחד ת"ל יהיה לה יכול תספור שבעה לשנים ודין הוא ומה הוא שאין סופר אחד לאחד סופר שבעה לשנים היא שסופרת אחד לאחד אינו דין שתספור שבעה לשנים ת"ל יהיה לה אינה סופרת אלא יומה,אלמא קראי נינהו לר"ע קראי לר' אלעזר בן עזריה הלכתא,א"ל רב שמעיה לר' אבא אימא ביממא תהוי זבה בליליא תהוי נדה א"ל עלך אמר קרא (ויקרא טו, כה) על נדתה סמוך לנדתה סמוך לנדתה אימת הוי בליליא וקא קרי לה זבה,תנא דבי אליהו כל השונה הלכות בכל יום מובטח לו שהוא בן העולם הבא שנאמר (חבקוק ג, ו) הליכות עולם לו אל תקרי הליכות אלא הלכות, br br big strongהדרן עלך תינוקת וסליקא לה מסכת נדה /strong /big br br | |
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86. Babylonian Talmud, Sukkah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 143, 148| 50b. big strongגמ׳ /strong /big איתמר רב יהודה ורב עינא חד תני שואבה וחד תני חשובה אמר מר זוטרא מאן דתני שואבה לא משתבש ומאן דתני חשובה לא משתבש מאן דתני שואבה לא משתבש דכתיב (ישעיהו יב, ג) ושאבתם מים בששון ומאן דתני חשובה לא משתבש דאמר רב נחמן מצוה חשובה היא ובאה מששת ימי בראשית,ת"ר החליל דוחה את השבת דברי ר' יוסי בר יהודה וחכ"א אף י"ט אינו דוחה אמר רב יוסף מחלוקת בשיר של קרבן דר' יוסי סבר עיקר שירה בכלי ועבודה היא ודוחה את השבת ורבנן סברי עיקר שירה בפה ולאו עבודה היא ואינה דוחה את השבת אבל שיר של שואבה דברי הכל שמחה היא ואינה דוחה את השבת,אמר רב יוסף מנא אמינא דבהא פליגי דתניא כלי שרת שעשאן של עץ רבי פוסל ורבי יוסי בר יהודה מכשיר מאי לאו בהא קמיפלגי מאן דמכשיר סבר עיקר שירה בכלי וילפינן מאבובא דמשה ומאן דפסיל סבר עיקר שירה בפה ולא ילפינן מאבובא דמשה,לא דכ"ע עיקר שירה בכלי והכא בדנין אפשר משאי אפשר קמיפלגי מאן דמכשיר סבר דנין אפשר משאי אפשר ומאן דפסיל סבר לא דנין אפשר משאי אפשר,ואיבעית אימא דכ"ע דעיקר שירה בפה ואין דנין אפשר משאי אפשר והכא במילף מנורה בכללי ופרטי או ברבויי ומיעוטי קא מיפלגי רבי דריש כללי ופרטי ר' יוסי בר יהודה דריש ריבויי ומיעוטי,רבי דריש כללי ופרטי (שמות כה, לא) ועשית מנורת כלל זהב טהור פרט מקשה תעשה המנורה חזר וכלל כלל ופרט וכלל אי אתה דן אלא כעין הפרט מה הפרט מפורש של מתכת אף כל של מתכת,ר' יוסי בר יהודה דריש ריבויי ומיעוטי ועשית מנורת ריבה זהב טהור מיעט מקשה תעשה המנורה חזר וריבה ריבה ומיעט וריבה ריבה הכל מאי רבי רבי כל מילי מאי מיעט מיעט של חרס,אמר רב פפא | 50b. strong GEMARA: /strong b It was stated /b that b Rav Yehuda and Rav Eina /b disagreed: b One /b of them b teaches /b that the celebration was called the Celebration of b Drawing [ i sho’eva /i ] and one /b of them b teaches /b that it was called the b significant [ i ḥashuva /i ] /b celebration. b Mar Zutra said: The one who taught i sho’eva /i is not mistaken, and the one who taught i ḥashuva /i is not mistaken. The one who taught i sho’eva /i is not mistaken, as it is written: “And you shall draw [ i ushavtem /i ] water with joy /b from the wells of salvation” (Isaiah 12:3), and its name reflects the fact that it is a celebration of the water libation. b And the one who taught i ḥashuva /i is not mistaken, as Rav Naḥman said: It is a significant mitzva and /b it originated b from the six days of Creation. /b ,§ b The Sages taught: The flute overrides Shabbat; /b this is the b statement of Rabbi Yosei bar Yehuda. And the Rabbis say: It does not override even a Festival. Rav Yosef said: The dispute is with regard to the song that /b the Levites sang accompanying b the /b daily b offering. As Rabbi Yosei /b bar Yehuda b holds /b that the b primary /b essence of b song /b is the accompaniment b by /b musical b instruments, /b and consequently these instruments b are /b a component of the Temple b service and override Shabbat. The Rabbis hold /b that the b primary /b essence of b song /b is singing b with the mouth, and /b consequently the instruments b are not /b a component of the b service; /b they merely accompany the singing on occasion b and /b therefore they b do not override Shabbat. However, /b with regard to b the song of /b the b Drawing /b of the Water, b everyone agrees /b that b it is rejoicing and /b not a component of the Temple service; therefore b it does not override Shabbat. /b , b Rav Yosef said: From where do I say that they disagree about this /b matter? It is b as it is taught /b in a i baraita /i : With regard to Temple b service vessels that one crafted of wood, Rabbi /b Yehuda HaNasi b deems /b them b unfit and Rabbi Yosei bar Yehuda deems /b them b fit. What, is it not that they disagree with regard to this /b matter? b The one who deems /b the wooden vessel b fit holds /b that the b primary /b essence of b song is /b accompaniment b by /b musical b instruments, and we derive /b that sacred vessels may be crafted of wood b from the /b wooden b flute of Moses, /b which according to this opinion was a service vessel. b And the one who deems /b the wooden vessel b unfit holds /b that the b primary /b essence of b song /b is singing b with the mouth, and /b therefore b we do not derive /b any i halakha /i relevant to service vessels b from the /b wooden b flute of Moses, /b as according to this opinion it was not a service vessel. ,The Gemara rejects this explanation of the i baraita /i . b No, /b that is not necessarily the matter that they dispute, as one could say b that everyone agrees: /b The b primary /b essence of b song /b is singing accompanied b by /b musical b instruments. And here, /b it is b with regard to /b whether b one derives /b the b possible from /b the b impossible /b that b they disagree. /b Can one establish a principle that applies in all cases based on a case with a unique aspect? b The one who deems /b wooden service vessels b fit holds that one derives /b the b possible, /b i.e., Temple service vessels, b from /b the b impossible, /b i.e., the flute of Moses. Although there was no alternative to crafting the flute of Moses from wood, one may derive from this that sacred service vessels, even when the alternative to craft them from metal exists, may be crafted from wood. b And the one who deems /b wooden service vessels b unfit holds that one does not derive the possible from the impossible. /b , b And if you wish, say /b instead in rejection of Rav Yosef’s proof b that everyone agrees that /b the b primary /b essence of b song /b is singing b with the mouth, and one does not derive the possible from the impossible. And here, /b it is b with regard to deriving /b the i halakhot /i of the Temple b candelabrum by means of /b the hermeneutic principle of b generalizations and details or by means of /b the principle of b amplifications and restrictions that they disagree. Rabbi /b Yehuda HaNasi b interprets /b verses by means of the principle of b generalizations and details, /b and b Rabbi Yosei bar Yehuda interprets /b verses by means of the principle of b amplifications and restrictions. /b , b Rabbi /b Yehuda HaNasi b interprets /b the verse “And you shall make a candelabrum of pure gold: of beaten work shall the candelabrum be made” (Exodus 25:31), by means of the principle of b generalizations and details. “And you shall make a candelabrum of,” /b is b a generalization, /b as the material of the candelabrum is not specified; b “pure gold,” /b that is b a detail, /b limiting the material exclusively to gold; b “of beaten work shall the candelabrum be made,” /b the verse b then generalized /b again. The result is b a generalization and a detail and a generalization, /b from which b you may deduce /b that the verse is referring b only /b to items b that are similar to the detail; just as the detail is explicit /b that the candelabrum is crafted b from /b gold, which is b a metal, so too all /b other materials used in crafting the candelabrum must be b of metal. /b The candelabrum is a prototype for all other Temple service vessels., b Rabbi Yosei bar Yehuda, /b however, who deems wooden Temple service vessels fit, b interprets /b verses by means of the principle of b amplifications and restrictions. “And you shall make a candelabrum of,” /b is an b amplification, /b as the material of the candelabrum is not specified; b “pure gold,” /b is a b restriction, /b limiting the material exclusively to gold; b “of beaten work shall the candelabrum be made,” /b the verse b repeated and amplified. /b The result is b amplification and restriction and amplification, /b from which one derives b to amplify all /b items except for those items most dissimilar to the restriction. b What did /b the verse b amplify? It amplified all materials, /b even wood. And b what did /b the verse b exclude /b with this restriction? b It excluded /b a candelabrum crafted b of earthenware. /b , b Rav Pappa said: /b Rav Yosef stated that the dispute between Rabbi Yosei bar Yehuda and the Rabbis concerning whether or not the flute overrides Shabbat and Festivals is based on the significance and the role of song in the sacrifice of offerings. |
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87. Babylonian Talmud, Menachot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •joy, rejoicing, Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 291, 292 | 27a. b as “upon [ i al /i ] /b the wood” b is written, /b and not: Next to the wood., b When should you raise the dilemma? /b Raise it b according to /b the opinion b of the one who says /b in the mishna (96a) that the term b “upon [ i al /i ]” /b (see Numbers 2:20) means b adjacent to. /b According to that i tanna /i , b what /b is the i halakha /i in this case? Is it explained that b here, too, /b the phrase b “upon [ i al /i ] /b the wood” can mean b adjacent to /b the wood? b Or perhaps, /b the phrase “upon [ i al /i ] the wood that is on the fire upon the altar” teaches that b “upon the wood” /b is to be understood as b similar to “upon the altar”: Just as there “upon /b the altar” is meant b literally, so too here, /b the phrase b “upon /b the wood” is meant b literally. /b The Gemara comments: No answer was found, and the dilemma b shall stand /b unresolved., strong MISHNA: /strong With regard to b the handful, /b failure to sacrifice b the minority of it prevents the majority of it, /b which was sacrificed, from rendering it permitted for the priests to consume the remainder of the meal offering. With regard to b a tenth /b of an ephah of flour brought as a meal offering, failure to sacrifice b the minority of it prevents the majority of it, /b which was sacrificed, from qualifying as a proper meal offering. With regard to b the wine /b poured as a libation, failure to pour b the minority of it prevents the majority of it, /b which was poured, from qualifying as a proper libation. With regard to b the /b i log /i of b oil /b that is required for the meal offering, failure to add b the minority of it prevents the majority of it, /b which was added, from being a sufficient measure of oil.,With regard to b the fine flour and the oil, /b failure to bring b each prevents fulfillment of the mitzva with the other. /b With regard to b the handful and the frankincense, /b failure to burn b each prevents fulfillment of the mitzva with the other. /b , strong GEMARA: /strong b What is the reason /b that the failure to sacrifice the minority of the handful disqualifies the entire offering? This is derived from the fact that b the verse states “his handful” twice, /b once with regard to the voluntary meal offering (Leviticus 2:2) and once with regard to the meal offering of a sinner (Leviticus 5:12), and any i halakha /i repeated in the verses is deemed indispensable.,The mishna teaches: With regard to b a tenth /b of an ephah of flour brought as a meal offering, failure to sacrifice b the minority of it prevents the majority of it /b from qualifying as a proper meal offering. b What is the reason? The verse states: /b “The priest shall remove of it a handful b of its fine flour” /b (Leviticus 2:2). The usage of the term “of its fine flour” instead of: of the fine flour, teaches b that if any amount /b of its flour b was missing, /b it is b not valid. /b ,The mishna teaches: With regard to b the wine /b poured as a libation, failure to pour b the minority of it prevents the majority of it /b from qualifying as a proper libation. What is the reason? The verse states concerning the libations: b “So /b shall it be done” (Numbers 15:11). The term “so” indicates that the libations must be sacrificed exactly in the manner described, without any deviation.,The mishna teaches: With regard to b the /b i log /i of b oil /b that is required for the meal offering, failure to add b the minority of it prevents the majority of it /b from being a sufficient measure of oil. In the case of the oil b of the meal offering /b that accompanies the b libations, /b this i halakha /i is learned from the term: b “So” /b (Numbers 15:11), stated with regard to the libations. b And /b in the case of the i log /i of oil that accompanies b a voluntary meal offering, the verse states: “And of its oil” /b (Leviticus 2:2), demonstrating b that if any amount /b of its oil was b missing, /b it is b not valid. /b ,The mishna teaches: With regard to b the fine flour and the oil, /b failure to bring b each prevents fulfillment of the mitzva with the other. /b The i halakha /i that each is indispensable is derived from the fact that the two are juxtaposed in the verse: “The priest shall remove of it a handful b of its fine flour and of its oil” /b (Leviticus 2:2), and the fact that this requirement is repeated in the verse: b “of its groats, and of its oil” /b (Leviticus 2:16), teaches that each is indispensable.,The mishna teaches: With regard to b the handful and the frankincense, /b failure to burn b each prevents fulfillment of the mitzva with the other. /b The i halakha /i that each is indispensable is derived from the repetition of the mention of the two together in the verse, as it is written: “The priest shall remove of it a handful of its fine flour and of its oil, b as well as all of its frankincense” /b (Leviticus 2:2), and again with regard to the meal offering of a sinner it is stated: b “And all the frankincense which is upon the meal offering” /b (Leviticus 6:8)., strong MISHNA: /strong With regard to b the two goats of Yom Kippur, /b the absence of b each /b goat b prevents fulfillment of the mitzva with the other. /b With regard to b the two sheep /b brought together with the meal offering of the two loaves on b i Shavuot /i , /b failure to bring b each /b of the sheep b prevents fulfillment of the mitzva with the other. /b With regard to the b two loaves /b brought on i Shavuot /i , failure to bring b each /b of the loaves b prevents fulfillment of the mitzva with the other. /b ,With regard to the b two arrangements /b of the shewbread, failure to place b each /b of the arrangements b prevents fulfillment of the mitzva with the other. /b With regard to the b two bowls /b of frankincense that accompany the shewbread, failure to place b each /b of the bowls b prevents fulfillment of the mitzva with the other. /b With regard to b the arrangements /b of the shewbread b and the bowls /b of frankincense, failure to bring b each /b of them b prevents fulfillment of the mitzva with the other. /b ,With regard to the b two types /b of loaves b that /b accompany the offerings b of a nazirite: /b The bread and wafers (see Numbers 6:15); the b three /b species b that /b are part of the rite b of the /b red b heifer: /b The cedar, hyssop, and scarlet wool (see Numbers 19:6); b and /b the b four /b types of loaves b that /b accompany b the thanks offering: /b The loaves, wafers, loaves soaked in hot water, and leavened bread (see Leviticus 7:12); b and /b the b four /b species b of the i lulav /i : /b The i lulav /i , i etrog /i , myrtle, and willow (see Leviticus 23:40); b and /b the b four /b species b that are /b used b in /b the purification process of b the leper: /b The cedar, hyssop, scarlet wool, and birds (see Leviticus 14:4), failure to bring b each /b of the components b prevents fulfillment of the mitzva with the others. /b ,With regard to the b seven sprinklings /b of the blood b of the /b red b heifer /b that the priest sprinkles opposite the entrance to the Sanctuary (see Numbers 19:4), failure to sprinkle b each prevents fulfillment of the mitzva with the others. /b With regard to the b seven sprinklings /b of the blood of the bull and goat of Yom Kippur b that /b are sprinkled b on /b the Ark b between the staves /b (see Leviticus 16:14–15), the seven sprinklings b that /b are sprinkled b on the Curtain /b separating the Sanctuary and Holy of Holies, and the sprinklings b that /b are sprinkled b on the golden altar /b on Yom Kippur, and from all other inner sin offerings, failure to sprinkle b each prevents fulfillment of the mitzva with the others. /b , strong GEMARA: /strong The mishna teaches: With regard to b the two goats of Yom Kippur, /b the absence of b each /b goat b prevents fulfillment of the mitzva with the other. /b This is derived from the verse that states with regard to the Yom Kippur service: “And it shall be b a statute /b forever” (Leviticus 16:29), since wherever the term “statute” appears concerning a sacrificial rite, it signifies that the rite is an indispensable requirement.,The mishna teaches: With regard to b the two sheep /b brought together with the meal offering of the two loaves on b i Shavuot /i , /b failure to bring b each /b of the sheep b prevents fulfillment of the mitzva with the other. /b This is derived from the verse: “They shall be holy” (Leviticus 23:20), since the employment of a term of b being /b indicates an indispensable requirement. Similarly, with regard to the b two loaves /b brought on i Shavuot /i , the reason failure to bring each of the loaves prevents fulfillment of the mitzva with the other is that the verse states: “They shall be of fine flour” (Leviticus 23:17), employing a term of b being. /b ,With regard to the b two arrangements /b of the shewbread, the reason failure to place each of the arrangements prevents fulfillment of the mitzva with the other is that the verse employs the term b statute /b concerning them (see Leviticus 24:9). With regard to the b two bowls /b of frankincense that accompany the shewbread, the reason failure to place each of the bowls prevents fulfillment of the mitzva with the other is that the verse employs the term b statute /b concerning them (see Leviticus 24:9). With regard to b the arrangements /b of the shewbread b and the bowls /b of frankincense, the reason failure to bring each of them prevents fulfillment of the mitzva with the other is that the verse employs the term b statute /b concerning them, as that verse addresses each of these two components.,With regard to the b two types /b of loaves b that /b accompany the offerings b of a nazirite, /b each prevents fulfillment of the mitzva with the others, b as it is written /b with regard to the nazirite: b “So he must do /b after the law of his naziriteship” (Numbers 6:21), demonstrating that must bring his offerings precisely as detailed in the verse. With regard to the b three /b species b that /b are part of the rite b of the /b red b heifer, /b each prevents fulfillment of the mitzva with the others, since the term b statute /b is written about them: “This is the statute of the law” (Numbers 19:2).,With regard to the b four /b types of loaves b that /b accompany b the thanks offering, /b each prevents fulfillment of the mitzva with the others, b since /b the thanks offering b is juxtaposed to /b the offerings of b a nazirite, as it is written /b with regard to the thanks offering: b “With the sacrifice of his peace offerings for thanksgiving” /b (Leviticus 7:13). b And the Master said: /b The term b “his peace offerings” /b serves b to include /b the loaves of b the peace offering of a nazirite, /b and it has already been demonstrated that with regard to the loaves that accompany the offerings of a nazirite, each prevents fulfillment of the mitzva with the others., b And /b with regard to the b four /b species b that are in /b the purification process of b the leper, /b each prevents fulfillment of the mitzva with the others, b as it is written: “This shall be the law of the leper” /b (Leviticus 14:2), and the term “shall be” indicates an indispensable requirement. b And /b with regard to the b four /b species b of the i lulav /i , /b each prevents fulfillment of the mitzva with the others, as the verse states: b “And you shall take” [ i ulkaḥtem /i ]” /b (Leviticus 23:40), which alludes to: b A complete taking [ i lekiḥa tamma /i ], /b comprising all four species.,§ b Rav Ḥa bar Rava says: /b The mishna b taught /b that the four species of the i lulav /i are necessary for the fulfillment of the mitzva b only /b in a case b where one did not have /b all four species; b but /b if b one has /b all four species, failure to take each of the components b does not prevent /b fulfillment of the mitzva with the others, and he fulfills the mitzva by taking each species individually.,The Gemara b raises an objection /b from a i baraita /i : With regard to the b four species of the i lulav /i , two of them, /b the i lulav /i and i etrog /i , b produce fruit, and two of them, /b the myrtle and willow, b do not produce fruit. Those that produce fruit have a bond with those that do not produce fruit, and those that do not produce fruit have a bond with those that produce fruit. And a person does not fulfill his obligation /b of taking the i lulav /i b until they are all /b bound together b in a single bundle. /b , b And so too, /b when b the Jewish people /b fast and pray b for acceptance /b of their repentance, this is not accomplished b until they are all /b bound together b in a single bundle, as it is stated: “It is He that builds His upper chambers in the Heaven, and has established His bundle upon the earth” /b (Amos 9:6), which is interpreted as stating that only when the Jewish people are bound together are they established upon the earth. This i baraita /i contradicts Rav Ḥa bar Rava’s statement, since it teaches that the four species of the i lulav /i must be taken together in order for one to fulfill his obligation of taking the i lulav /i .,The Gemara answers: Whether the different species must be taken together b is /b a dispute between b i tanna’im /i ; as it is taught /b in a i baraita /i : b A i lulav /i , whether /b it is b bound /b with the myrtle and willow or b whether /b it is b not bound, /b is b fit. Rabbi Yehuda says: /b If it is b bound, /b it is b fit; /b if it is b not bound, /b it is b unfit. /b ,The Gemara asks: b What is the reasoning of Rabbi Yehuda? /b The Gemara answers: By means of a verbal analogy, he b derives /b the term b taking, /b written with regard to the four species, b from /b the term b taking /b written with regard to b the bundle of hyssop. /b It is written there, in the context of the sacrifice of the Paschal offering in Egypt: “Take a bundle of hyssop” (Exodus 12:22), and it is written here, with regard to the four species: “And you shall take for you on the first day the fruit of a beautiful tree, branches of a date palm, boughs of dense-leaved trees, and willows of the brook” (Leviticus 23:40)., b Just as there, /b with regard to the Paschal offering, the mitzva to take the hyssop is specifically b in a bundle, so too here, /b the mitzva to take the four species is specifically b in a bundle. /b The Gemara asks: b And /b what is the reasoning of b the Rabbis? /b The Gemara answers: b They do not derive /b the meaning of the term b taking /b from the meaning of the term b taking /b by means of the verbal analogy.,The Gemara asks: b In accordance with whose /b opinion b is that which is taught /b in a i baraita /i : There is b a mitzva to bind /b the myrtle and the willow together with the b i lulav /i , but if one did not bind it, /b it is b fit? In accordance with whose /b opinion is the i baraita /i ? b If /b it is b in accordance with /b the opinion of b Rabbi Yehuda, /b if b one did not bind it, why /b is it b fit? If /b it is in accordance with the opinion of b the Rabbis, what mitzva /b is one fulfilling by binding it?,The Gemara answers: b Actually, /b it is in accordance with the opinion of b the Rabbis. And what mitzva /b is one fulfilling? The mitzva is b due to /b the fact that it is stated: b “This is my God and I will beautify Him” /b (Exodus 15:2), which is interpreted to mean that one should beautify himself before God in the performance of the mitzvot. The Rabbis agree that although failure to bind the three species does not render them unfit for performing the mitzva, the performance of the mitzva is more beautiful when the i lulav /i is bound.,§ The mishna teaches: With regard to the b seven sprinklings /b of the blood b of the heifer /b that the priest sprinkles opposite the entrance to the Sanctuary, failure to sprinkle b each prevents fulfillment of the mitzva with the others, /b since the term b statute /b is written about them (see Numbers 19:2).,The mishna further teaches: With regard to the b seven sprinklings /b of the blood of the bull and goat of Yom Kippur b that /b are sprinkled b on /b the Ark b between the staves, and /b the sprinklings b that /b are sprinkled b on the golden altar /b on Yom Kippur, and the sprinklings from all other inner sin offerings that are sprinkled on the golden altar, b and /b the seven sprinklings b that /b are sprinkled b on the Curtain /b separating the Sanctuary and Holy of Holies, failure to sprinkle b each prevents fulfillment of the mitzva with the others. /b With regard to the sprinklings b of Yom Kippur, /b the reason that each prevents fulfillment of the mitzva with the others is that the term b “statute” is written /b about the Yom Kippur service (see Leviticus 16:29).,With regard to the sprinklings b of the bull of /b the b anointed priest, /b i.e., the High Priest, b and of the bull for an unwitting communal sin, and /b those b of the goats of idol worship, /b which are sprinkled on the Curtain and on the golden altar, the reason that each prevents fulfillment of the mitzva with the others is b as it is taught /b in a i baraita /i : The verse states with regard to the bull for an unwitting communal sin: b “So shall he do with the bull; as he did with the bull /b of the sin offering” of the anointed priest (Leviticus 4:20). b Why /b must b the verse state /b that the bull offering for an unwitting communal sin is sacrificed in the same manner as the bull of the anointed priest, when the Torah has already explicitly specified the manner in which the service should take place? The reason it states it is in order b to repeat /b the command b of the sprinklings, /b |
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88. Babylonian Talmud, Shabbat, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •joy, rejoicing, Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 283| 152a. ושל בית הכסא רעות של סם ושל שחוק ושל פירות יפות,(קהלת יב, ג) ביום שיזועו שומרי הבית והתעותו וגו' ביום שיזועו שומרי הבית אלו הכסלים והצלעות והתעותו אנשי החיל אלו שוקים ובטלו הטוחנות אלו שינים וחשכו הרואות בארובות אלו עינים,א"ל קיסר לר' יהושע בן חנניה מ"ט לא אתית לבי אבידן א"ל טור תלג סחרוני גלידין כלבוהי לא נבחין טחנוהי לא טוחנין בי רב אמרי אדלא אבידנא בחישנא,תניא רבי יוסי בר קיסמא אומר טבא תרי מתלת ווי לה לחדא דאזלא ולא אתיא מאי היא א"ר חסדא ינקותא כי אתא רב דימי אמר ינקותא כלילא דוורדא סבותא כלילא דחילפא תנא משמיה דרבי מאיר דוק בככי ותשכח בניגרי שנאמר (ירמיהו מד, יז) ונשבע לחם ונהיה טובים ורעה לא ראינו א"ל שמואל לרב יהודה שיננא שרי שקיך ועייל לחמך עד ארבעין שנין מיכלא מעלי מכאן ואילך משתי מעלי,א"ל ההוא גוזאה לר' יהושע בן קרחה מהכא לקרחינא כמה הוי א"ל כמהכא לגוזניא א"ל צדוקי ברחא קרחא בארבעה אמר ליה עיקרא שליפא בתמניא,חזייה דלא סיים מסאניה א"ל דעל סוס מלך דעל חמור בן חורין ודמנעלי בריגלוהי בר איניש דלא הא ולא הא דחפיר וקביר טב מיניה א"ל גוזא גוזא תלת אמרת לי תלת שמעת הדרת פנים זקן שמחת לב אשה (תהלים קכז, ג) נחלת ה' בנים ברוך המקום שמנעך מכולם א"ל קרחא מצויינא אמר ליה עיקרא שליפא תוכחה,א"ל רבי לר' שמעון בן חלפתא מפני מה לא הקבלנו פניך ברגל כדרך שהקבילו אבותי לאבותיך א"ל סלעים נעשו גבוהים קרובים נעשו רחוקים משתים נעשו שלש משים שלום בבית בטל:,(קהלת יב, ד) וסגרו דלתים בשוק וגו' אלו נקביו של אדם בשפל קול הטחנה בשביל קורקבן שאינו טוחן ויקום לקול הצפור שאפילו צפור מנערתו משנתו וישחו כל בנות השיר שאפילו (קול שירים ושירות) דומות עליו כשוחה,ואף ברזילי הגלעדי אמר לדוד (שמואל ב יט, לו) בן שמנים שנה אנכי היום האדע בין טוב לרע מכאן שדעותן של זקנים משתנות אם יטעם עבדך את אשר אוכל ואת אשר אשתה מכאן ששפתותיהן של זקנים מתרפטות אם אשמע עוד בקול שרים ושרות מכאן שאזניהם של זקנים מתכבדות,אמר רב ברזילי הגלעדי שקרא הוה דההיא אמתא דהויא בי רבי בת תשעין ותרתין שנין והות טעמא קידרא רבא אמר ברזילי הגלעדי שטוף בזמה הוה וכל השטוף בזמה זקנה קופצת עליו תניא רבי ישמעאל ברבי יוסי אומר תלמידי חכמים כל זמן שמזקינין חכמה נתוספת בהם שנאמר (איוב יב, יב) בישישים חכמה ואורך ימים תבונה ועמי הארץ כל זמן שמזקינין טפשות נתוספת בהן שנאמר (איוב יב, כ) מסיר שפה לנאמנים וטעם זקנים יקח,גם מגבוה ייראו שאפילו גבשושית קטנה דומה עליו כהרי הרים וחתחתים בדרך בשעה שמהלך בדרך נעשו לו תוהים וינאץ השקד זו קליבוסת ויסתבל החגב אלו עגבות ותפר האביונה זו חמדה,רב כהנא הוה פסיק סידרא קמיה דרב כי מטא להאי קרא נגיד ואתנח אמר ש"מ בטל ליה חמדיה דרב אמר רב כהנא מאי דכתיב (תהלים לג, ט) כי הוא אמר ויהי זו אשה הוא צוה ויעמוד אלו בנים תנא אשה חמת מלא צואה ופיה מלא דם והכל רצין אחריה,(קהלת יב, ה) כי הולך האדם אל בית עולמו א"ר יצחק מלמד שכל צדיק וצדיק נותנין לו מדור לפי כבודו משל למלך שנכנס הוא ועבדיו לעיר כשהן נכנסין כולן בשער אחד נכנסין כשהן לנין כל אחד ואחד נותנין לו מדור לפי כבודו,ואמר רבי יצחק מאי דכתיב (קהלת יא, י) כי הילדות והשחרות הבל דברים שאדם עושה בילדותו משחירים פניו לעת זקנתו,ואמר רבי יצחק קשה רימה למת כמחט בבשר החי שנאמר (איוב יד, כב) אך בשרו עליו יכאב אמר רב חסדא נפשו של אדם מתאבלת עליו כל שבעה שנא' ונפשו עליו תאבל וכתיב (בראשית נ, י) ויעש לאביו אבל שבעת ימים,אמר רב יהודה מת שאין לו מנחמין הולכין י' בני אדם ויושבין במקומו ההוא דשכיב בשבבותיה דרב יהודה לא היו לו מנחמין | 152a. b and from /b pain in b the bathroom are bad /b for the eyes. Tears that come b from /b medicinal b drugs, and from laughter, and from /b sharp b produce are good /b for the eyes.,The Gemara continues to interpret verses from the Book of Ecclesiastes. The verse states: b “On the day when the keepers of the house shall tremble, /b and the strong men b shall bow themselves, /b and the grinders cease because they are few, and those that look out the windows shall be dimmed” (Ecclesiastes 12:3). b “On the day when the keepers of the house shall tremble”; this /b is referring to b the flanks and ribs /b that surround and protect a person’s internal organs. b “And the strong men shall bow themselves”; these are the thighs, /b which support a person’s strength. b “And the grinders cease”; these are the teeth, /b which decay and fall out. b “And those that look out the windows shall be dimmed”; these are the eyes, /b which become dimmer.,The Gemara relates: The Roman b emperor said to Rabbi Yehoshua ben Ḥaya: What is the reason you did not come to the House of Avidan? /b This was a place in which dialogues and debates were conducted. Rabbi Yehoshua ben Ḥaya b said to him /b enigmatically: b The snowy mountain is surrounded with ice, /b meaning that his hair had turned white; b his dogs do not bark, /b meaning that his voice could no longer be heard; b his grinders have ceased grinding, /b meaning that his teeth had fallen out. In b the school of Rav they say /b that he added: b I am searching for that which I have not lost, /b because an old man walks bent over and appears to be searching for something., b It was taught /b in a i baraita /i that b Rabbi Yosei bar Kisma says: /b The b two /b feet of one’s youth b are better than the three /b of old age, when one walks with a cane. b Woe to the one who goes and does not come /b back. b What is this /b referring to? b Rav Ḥisda said: Youth. /b Similarly, b when Rav Dimi came /b from Eretz Yisrael to Babylonia b he said: Youth is a crown of roses; old age is a crown of thorns. /b The Sage b taught in the name of Rabbi Meir: Grind /b food b with your teeth and /b you will b find in your feet /b the strength to carry your body, b as it is stated: “For we were sated with our bread and were well, and saw no evil” /b (Jeremiah 44:17). b Shmuel said to Rav Yehuda: Large-toothed one; untie your sack, /b that is, your mouth, b and insert your food. Until /b the age of b forty years, food is beneficial; from here and on, drinking is beneficial. /b ,Having quoted some aphorisms of the Sages, the Gemara relates the following conversation: b A certain eunuch /b who was an apostate b said /b the following b to Rabbi Yehoshua ben Korḥa /b as a provocation: b How /b far is b it from here to Karḥina? /b The provocateur’s intention was to hint to the fact that Rabbi Yehoshua ben Korḥa was bald [ i kere’aḥ /i ]. b He said to him: It is the same as /b the distance b from here to /b the mountains of b Gozen, /b hinting at the eunuch’s castration, which in Aramaic is i goza /i (Rav Ya’akov Emden). The apostate b said to him: A bald buck /b is sold b for four /b i dinar /i . b He said to him: A castrated goat [ i ikkara shelifa /i ] /b is sold b for eight. /b ,The apostate b saw that /b Rabbi Yehoshua ben Korḥa b was not wearing shoes. /b He b said to him: /b One who rides b on a horse /b is a b king. /b One who rides b on a donkey /b is b a free man. And one who wears shoes is /b at least b a human being. /b One who does b neither this nor that, /b someone b who is buried /b in the earth b is better than him. He said to him: Eunuch, eunuch, you said to me three things, /b and now b hear three /b things: b The glory of a face is the beard, the joy of the heart is a wife, /b and b “the portion of the Lord is children” /b (Psalms 127:3); b blessed is the Omnipresent who has denied you all of them, /b for a eunuch does not have a beard, a wife or children. b He said to him: /b Does b a bald man quarrel? He said to him: /b Does b a castrated male goat /b speak words of b rebuke? /b ,The Gemara again addresses old age: b Rabbi /b Yehuda HaNasi b said to Rabbi Shimon ben Ḥalafta: For what /b reason b did we not greet you during the Festival the way that my fathers greeted your fathers? /b This was a polite way of asking Rabbi Shimon ben Ḥalafta why he had not come to visit Rabbi Yehuda HaNasi. He b said to him: /b Because I have grown old, and b the rocks /b on the road b have become tall, /b and destinations that are b near have become far away, /b and my b two /b feet b have been made into three /b with the addition of a cane, and b that which brings peace to the house, /b namely, the sexual drive which motivates a couple to make peace, b is no more. /b ,The Gemara continues to expound the verses of the final chapter of Ecclesiastes. The verse states: “And the doors shall be shut in the marketplace when the sound of the grinding is low, and one shall start up at the voice of a bird, and all the daughters of music shall be brought low” (Ecclesiastes 12:4). The Sages expounded: b “And the doors shall be shut in the marketplace”; these are a person’s orifices, /b which cease to function normally. The interpretation continues: b “When the sound of the grinding is low”; because the stomach is not grinding /b and digesting one’s food. b “And one shall start up at the voice of a bird”; /b because one is unable to sleep deeply such b that even a bird will wake him from his sleep. “And all the daughters of music shall be brought low”; /b this means b that even the voices of male and female singers will seem to him like /b mere b conversation, /b and he will no longer derive pleasure from song., b And even Barzilai the Gileadite said to David: “Today I am eighty years old, can I discern between good and bad? /b Can your servant taste what I eat or what I drink? Can I hear any more the voice of singing men and singing women?” (II Samuel 19:36). The Gemara explains: “Can I discern between good and bad”; b from here /b we derive b that the minds of the elderly change /b and they no longer discern properly. b “Can your servant taste what I eat or what I drink”; from here /b we derive b that the lips of the elderly crack and wither. “Can I hear any more the voice of singing men and singing women”; from here /b we derive b that the ears of the elderly become heavy. /b , b Rav said: Barzilai the Gileadite was a liar /b and he merely wanted to avoid joining David upon his return to Jerusalem, for an eighty-year old man is not usually this debilitated. b For there was a particular maidservant in the house of Rabbi /b Yehuda HaNasi b who was ninety-two years old, and she would taste /b the food that was cooking b in the pots. Rava said: /b Barzilai was speaking the truth, but b Barzilai the Gileadite was steeped in promiscuity, and anyone who is steeped in promiscuity is overtaken by old age /b before his time. b It was taught /b in a i baraita /i that b Rabbi Yishmael, son of Rabbi Yosei, says: As Torah scholars grow older, wisdom is increased in them, as it is stated: “With aged men is wisdom; and length of days brings understanding” /b (Job 12:12). b And as ignoramuses grow older, foolishness is increased in them, as it is stated: “He removes the speech of men of trust and takes away the understanding of the aged” /b (Job 12:20).,The Gemara continues interpreting verses from Ecclesiastes. The verse states: “Also when they shall be afraid of that which is high and terrors shall be on the road, and the almond tree shall blossom, and the grasshopper shall drag itself along, and the caper berry shall fail, for a person goes to his eternal home, and the mourners circle the marketplace” (Ecclesiastes 12:5). The Gemara explains: b “Also when they shall be afraid of that which is high”; /b this means b that even a small knoll /b on the road b seems to him, /b the elderly, b like the highest of mountains. “And terrors shall be on the road”; /b this means b that while he is walking on the road he will have terrors, /b i.e., he will fear falling or otherwise suffering injury. b “And the almond tree shall blossom”; this is the hip bone /b that protrudes from the skin of an elderly person. b “And the grasshopper [ i ḥagav /i ] shall drag itself along [ i yistabbel /i ]”; /b by replacing the letter i ḥet /i of i ḥagav /i with an i ayin /i , b this /b can be understood as referring to the b buttocks [ i agavot /i ] /b which become heavy [ i sevel /i ]. b “And the caper berry shall fail”; this is /b sexual b desire /b that ceases.,The Gemara relates that b Rav Kahana was reading /b biblical b verses before Rav. When he got to this verse, /b Rav b sighed. /b Rav Kahana b said: /b We can b derive from this that Rav’s desire has ceased. Rav Kahana /b also b said: What is /b the meaning of b that which is written: /b “For He spoke and it was, He commanded and it stood” (Psalms 33:9)? He understands this to mean that God created man with desires that push him to do things he would not do if he acted purely on the judgment of his intellect, and Rav Kahana therefore interprets the verse in the following manner: b “For He spoke and it was”; this is a woman /b that a man marries. b “He commanded and it stood”; these are the children /b who one works hard to raise. A i tanna /i b taught /b in a i baraita /i : b A woman is /b essentially b a flask full of feces, /b a reference to the digestive system, b and her mouth is full of blood, /b a euphemistic reference to menstruation, yet men are not deterred b and they all run after her /b with desire.,The Gemara interprets the continuation of the verse cited above: b “For a person goes to his eternal home” /b (Ecclesiastes 12:5). b Rabbi Yitzḥak said: This teaches that each and every righteous person is given a dwelling place /b in the World-to-Come b in accordance with his honor. /b The Gemara offers b a parable /b in which b a king enters a city along with his servants. When they enter, they all enter through a single gate; /b however, b when they sleep, each one is given a dwelling place in accordance with his honor. /b So too, although everyone dies, not everyone receives the same reward in the World-to-Come., b And Rabbi Yitzḥak said: What is /b the meaning of b that which is written: “For childhood and youth [ i shaḥarut /i ] are vanity” /b (Ecclesiastes 11:10)? Sinful b things that a person does in his youth darken [ i mashḥirim /i ] his face /b with shame b as he grows old /b (Rabbi Yoshiya Pinto)., b And Rabbi Yitzḥak said: The maggots /b that eat the flesh of the deceased b are as painful to the dead as a needle in the flesh of the living, as it says /b with regard to the dead: b “But his flesh is in pain for him, /b and his soul mourns over him” (Job 14:22). b Rav Ḥisda said: A person’s soul mourns for him /b during b all seven days /b of mourning following his death, b as it is stated: And his soul mourns over him,” and it is /b also b written: “And he mourned his father seven days” /b (Genesis 50:10)., b Rav Yehuda said: /b In the case of b a deceased person who has no comforters, /b i.e., he has nobody to mourn for him, b ten people should go and sit in his place /b and accept condolences. The Gemara relates the story of b a certain person who died in Rav Yehuda’s neighborhood /b and b who did not have /b any b comforters, /b i.e., mourners; |
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89. Babylonian Talmud, Pesahim, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •joy, rejoicing, Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 140, 300| 109a. קליות ואגוזין בערב פסח כדי שלא ישנו וישאלו אמרו עליו על רבי עקיבא שהיה מחלק קליות ואגוזין לתינוקות בערב פסח כדי שלא ישנו וישאלו תניא רבי אליעזר אומר חוטפין מצות בלילי פסחים בשביל תינוקות שלא ישנו,תניא אמרו עליו על ר' עקיבא מימיו לא אמר הגיע עת לעמוד בבהמ"ד חוץ מערבי פסחים וערב יום הכפורים בע"פ בשביל תינוקות כדי שלא ישנו וערב יוה"כ כדי שיאכילו את בניהם,ת"ר חייב אדם לשמח בניו ובני ביתו ברגל שנא' (דברים טז, יד) ושמחת בחגך במה משמחם ביין,רבי יהודה אומר אנשים בראוי להם ונשים בראוי להן אנשים בראוי להם ביין ונשים במאי תני רב יוסף בבבל בבגדי צבעונין בארץ ישראל בבגדי פשתן מגוהצין,תניא רבי יהודה בן בתירא אומר בזמן שבית המקדש קיים אין שמחה אלא בבשר שנאמר (דברים כז, ז) וזבחת שלמים ואכלת שם ושמחת לפני ה' אלהיך ועכשיו שאין בית המקדש קיים אין שמחה אלא ביין שנאמר (תהלים קד, טו) ויין ישמח לבב אנוש,אמר רבי יצחק קסתא דמוריסא דהוה בציפורי היא הות כמין לוגא דמקדשא ובה משערין רביעית של פסח אמר רבי יוחנן תמנייתא קדמייתא דהוה בטבריא הות יתירה על דא ריבעא ובה משערין רביעית של פסח,א"ר חסדא רביעית של תורה אצבעים על אצבעים ברום אצבעים וחצי אצבע וחומש אצבע כדתניא (ויקרא טו, טז) ורחץ במים את כל בשרו שלא יהא דבר חוצץ בין בשרו למים במים במי מקוה את כל בשרו מים שכל גופו עולה בהן וכמה הן | 109a. b roasted grains and nuts on Passover eve, so that they will not sleep and /b also so b they will ask /b the four questions at night. b They said about Rabbi Akiva that he would distribute roasted grains and nuts to children on Passover eve, so that they would not sleep and /b so b they would ask. It was taught /b in a i baraita /i that b Rabbi Eliezer says: One grabs the i matzot /i on the nights of Passover. /b One should eat them very quickly b on account of the children, so /b that, due to the hasty consumption of the meal, b they will not sleep /b and they will inquire into the meaning of this unusual practice., b It was taught /b in a i baraita /i : b They said about Rabbi Akiva /b that b in /b all b his days he never said /b to his students that the b time had come to arise /b from their learning b in the study hall. /b Instead, he would continue to teach as long as they were willing to listen. This was true b except for the eves of Passover and the eve of Yom Kippur, /b when he would stop teaching. The Gemara explains the reasons for these exceptions: b On the eve of Passover, /b he would stop b on account of /b the b children, so that /b they would go to sleep during the day, so that b they would not /b be tired and b sleep /b at night. b And /b on b the eve of Yom Kippur, /b he would stop b so that /b his students b would /b remember to b feed their children. /b , b The Sages taught: A man is obligated to gladden his children and the members of his household on a Festival, as it is stated: “And you shall rejoice on your Festival, /b you, and your son, and your daughter, and your manservant, and your maidservant, and the Levite, and the stranger, and the fatherless, and the widow that are within your gates” (Deuteronomy 16:14). b With what /b should b one make them rejoice? With wine. /b , b Rabbi Yehuda says: /b One should enable each member of his household to rejoice with an item that pleases them, b men with what is fit for them and women with what is fit for them. /b Rabbi Yehuda elaborates: b Men with what is fit for them, /b i.e., b with wine. And /b as for the b women, with what /b should one cause them to rejoice? b Rav Yosef teaches: /b One should delight them with new clothes, b in Babylonia with colored clothes /b and b in Eretz Yisrael with /b the b pressed linen clothes /b that are manufactured there., b It was taught /b in a i baraita /i that b Rabbi Yehuda ben Beteira says: When the Temple is standing, rejoicing is only through /b the eating of sacrificial b meat, as it is stated: “And you shall sacrifice peace-offerings and you shall eat there and you shall rejoice before the Lord your God” /b (Deuteronomy 27:7). b And now that the Temple is not standing /b and one cannot eat sacrificial meat, he can fulfill the mitzva of b rejoicing /b on a Festival b only by /b drinking b wine, as it is stated: “And wine that gladdens the heart of man” /b (Psalms 104:15)., b Rabbi Yitzḥak said: The vessel /b used for measuring b brine [ i moraysa /i ] that was in Tzippori was the same /b volume b as the i log /i in the Temple, and with it /b the Sages would b measure the quarter /b - i log /i b of Passover. /b They would fill this vessel and then divide the liquid it contained into four equal parts. The result was one quarter- i log /i , which is the minimum measure of wine for the four cups on Passover and for certain other i halakhot /i . b Rabbi Yoḥa said: The old eighth /b measure b that was /b in use b in Tiberias was greater than this /b eighth measure b by /b one b quarter /b - i log /i , b and with it we measure /b the b quarter /b - i log /i b of Passover. /b When the old measure is filled and poured into the newer version, the amount left in the original vessel is one quarter- i log /i ., b Rav Ḥisda said: The quarter /b - i log /i measurement b of the Torah is two fingerbreadths by two fingerbreadths /b in volume, b by the height of two fingerbreadths and one half fingerbreadth and one-fifth of a fingerbreadth. /b This statement is b as it was taught /b in a i baraita /i concerning a ritual bath, about which the verse states: b “And he shall bathe all his flesh in the water” /b (Leviticus 15:16), from which the Sages expounded: This phrase teaches b that there should be nothing interposing between one’s flesh /b and b the water. /b The expression b “in the water” /b indicates that the verse is referring to a specific body of water, i.e., b in the water of a ritual bath. /b The phrase b “all his flesh” /b teaches that one must immerse in b water that his whole body can enter /b at once. b And how much is that? /b |
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| 90. Anon., Midrash Psalms, 76.3, 109.4 (4th cent. CE - 9th cent. CE) Tagged with subjects: •joy, rejoicing, Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 300, 316 |
| 91. Ammonius Hermiae, In Porphyrii Isagogen Sive V Voces, 101.1 (5th cent. CE - 6th cent. CE) Tagged with subjects: •joy, rejoicing in providence of isis Found in books: Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 253 |
| 92. Babylonian Talmud, Arakhin, None (6th cent. CE - missingth cent. CE) Tagged with subjects: •joy, rejoicing, Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 140 |
| 93. Anon., Avot Derabbi Nathan A, 35 (6th cent. CE - 8th cent. CE) Tagged with subjects: •joy, rejoicing, Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 140 |
94. Anon., Ruthrabbah, 3.4 Tagged with subjects: •joy, rejoicing, Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 283| 3.4. דִּילָמָא רַבִּי חִיָּא רַבָּה וְרַבִּי שִׁמְעוֹן בֶּן חֲלַפְתָּא הֲווֹ יָתְבִין לָעֲיִין בְּאוֹרָיְיתָא בַּהֲדֵין בֵּית מִדְרָשָׁא רַבָּא דִּטְבֶרְיָא בַּעֲרוּבַת פִּסְחָא, וְאִית דְּאָמְרֵי בַּעֲרוּבַת צוֹמָא רַבָּא, וּשְׁמַעֵי קָלְהוֹן דִּבְרִיָּיאתָא בָּיְיבִין, אֲמַר לֵיהּ אִילֵּין בְּרִיָּיתָא מָה עִסְקוֹן, אֲמַר דְּאִית לֵיהּ זָבַן וּדְלֵית לֵיהּ אָזֵיל לְגַבֵּי מָרֵי עֲבִדְתֵּיהּ וְהוּא יָהֵיב לֵיהּ. אֲמַר לֵיהּ אִם כֵּן הוּא אַף אֲנָא אִיזֵיל גַּבֵּי מָרֵי עֲבִדְתִּי וְהוּא יָהֵב לִי, נְפַק וְצַלֵּי בַּהֲדָא אִילוּסִיס דִּטְבֶרְיָא, וַחֲזָא חַד יְדָא מוֹשְׁטָא לֵיהּ חֲדָא מַרְגָּלִיתָא, אֲזַל טָעִין גַּבֵּי רַבֵּנוּ, אֲמַר לֵיהּ הָדָא מְנָא אִית לָךְ, הָדָא מִילָא דְאִיסְטוֹפִיטָא הִיא, אֶלָּא הֵא לָךְ תְּלָתָא דִינָרִין, וַאֲזֵל וַעֲבֵד לִיקָרָא דְיוֹמָא, וּבָתַר יוֹמָא טָבָא אֲנַן שָׁטְחִין קָלֵיהּ וּמַה דְּהוּא עָבֵיד טִימִיתַהּ תִּיסַב. נְסַב תְּלָתָא דִינָרִין וַאֲזֵיל זְבַן זְבוּנִין וְעָל לְבֵיתֵיהּ, אָמְרָה לֵיהּ דְּבִיתְהוּ שִׁמְעוֹן שָׁרֵית גָּנֵיב, כָּל פָּעֳלָךְ לֵית הִיא אֶלָּא מְאָה מָנֶה וְאִילֵין זְבִינָתָה מָה אִינוּן, מִיָּד תַּנֵּי לָהּ עוֹבָדָא. אָמְרָה לֵיהּ מַאי אַתְּ בָּעֵי תְּהֵי גְּנוּנָךְ חָסֵר מִן דְּחַבְרָךְ חֲדָא מַרְגָּלִיתָא לְעַלְמָא דְּאָתֵי. אֲמַר לָהּ וּמַה נַּעֲבֵד, אָמְרָה לֵיהּ זִיל תַּחֲזוֹר זְבִינָתָא לְמָרֵיהוֹן וְדִינָרַיָּא לְמָרֵיהוֹן וּמַרְגָּלִיתָא לְמָרָא. כַּד שָׁמַע רַבֵּינוּ מִצְטָעֵר, שְׁלַח וְאַיְתֵיתַהּ, אֲמַר לָהּ כָּל הָדֵין צַעְרָא צְעַרְתְּ לְהָדֵין צַדִיקָא. אָמְרָה לֵיהּ מָה אַתְּ בָּעֵי דִּיהֵא גְּנוּנֵיהּ חָסֵר מִדִּידְכוֹן חֲדָא מַרְגָּלִיתָא לְעַלְמָא דְּאָתֵי. אֲמַר לָהּ וְאִין הֲוָה חָסֵר לֵית בָּן מְמַלְּיָיה יָתֵיהּ. אָמְרָה לֵיהּ רַבִּי בַּהֲדֵין עַלְמָא זְכֵינַן מֶחֱמֵי אַפָּךְ, וְלֹא אָמַר רֵישׁ לָקִישׁ כָּל צַדִּיק וְצַדִּיק יֵשׁ לוֹ מָדוֹר בִּפְנֵי עַצְמוֹ, וְהוֹדָה לָהּ. וְלֹא עוֹד אֶלָּא שֶׁדַּרְכָּן שֶׁל עֶלְיוֹנִים לִתֵּן וְאֵין דַּרְכָּן לִטֹּל, הַנֵּס הָאַחֲרוֹן קָשֶׁה מִן הָרִאשׁוֹן, מִנְסֵיב לֵיהּ הֲוָת יְדָא אַרְעֲיָא [למטה], וּמִי מוֹשְׁטָא לֵיהּ הֲוָה יְדָא עִילָּאָה, כְּאִינִישׁ דְּמוֹזֵיף לְחַבְרֵיהּ. | |
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| 95. Babylonian Talmud, Avodah Zarah, None Tagged with subjects: •joy, rejoicing, Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 277 |
| 96. Anon., Midrash Hagadol, 3.657-3.658 Tagged with subjects: •joy, rejoicing, Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 292, 313 |
| 97. Philo Maior, Fragments, 117-124, 116 Tagged with subjects: •nan Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 71, 149 |
| 98. Anon., Fragment Targum (Vatican Manuscript), 3.92 Tagged with subjects: •joy, rejoicing in providence of isis Found in books: Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 253 |
| 99. Papyri, P.Oxy., 11.43 Tagged with subjects: •joy, rejoicing in providence of isis Found in books: Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 253 |
| 102. Hebrew Bible, Cd, 3.14-3.15, 7.10, 11.8 Tagged with subjects: •joy, rejoicing, Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 51, 68 |
| 103. Anon., Pesiqta Derav Kahana (Alternative Parsha), 409, 457-458 Tagged with subjects: •nan Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 300, 313 |
| 104. Anon., Tanchuma (Buber), 3.101 Tagged with subjects: •joy, rejoicing, Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 292 |
| 105. Hebrew Bible, 4Q502, 0 Tagged with subjects: •joy, rejoicing, Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 68, 149 |
| 106. Hebrew Bible, 4Qlor, 0 Tagged with subjects: •joy, rejoicing, Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 68 |
| 107. Hebrew Bible, Mishmerot A, 0 Tagged with subjects: •joy, rejoicing, Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 68 |
| 108. Hebrew Bible, Mishmerot B, 0 Tagged with subjects: •joy, rejoicing, Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 68 |
| 109. Anon., Pesiqta De Rav Kahana, 4.4, 26.1, 27.2, 27.4, 27.7, 28.9 Tagged with subjects: •joy, rejoicing, Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 283, 284, 291, 292, 298, 300 |
| 110. Anon., Tanhuma, None Tagged with subjects: •nan Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 131 |
| 111. Hebrew Bible, 4Q500, 0 Tagged with subjects: •joy, rejoicing, Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 131 |
