1. Hebrew Bible, Genesis, 1.1, 2.19-2.20 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •kutscher, yechezkel, language, conception of Found in books: Hidary, Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash (2017) 30| 1.1. וַיִּקְרָא אֱלֹהִים לַיַּבָּשָׁה אֶרֶץ וּלְמִקְוֵה הַמַּיִם קָרָא יַמִּים וַיַּרְא אֱלֹהִים כִּי־טוֹב׃ 1.1. בְּרֵאשִׁית בָּרָא אֱלֹהִים אֵת הַשָּׁמַיִם וְאֵת הָאָרֶץ׃ 2.19. וַיִּצֶר יְהוָה אֱלֹהִים מִן־הָאֲדָמָה כָּל־חַיַּת הַשָּׂדֶה וְאֵת כָּל־עוֹף הַשָּׁמַיִם וַיָּבֵא אֶל־הָאָדָם לִרְאוֹת מַה־יִּקְרָא־לוֹ וְכֹל אֲשֶׁר יִקְרָא־לוֹ הָאָדָם נֶפֶשׁ חַיָּה הוּא שְׁמוֹ׃ | 1.1. In the beginning God created the heaven and the earth. 2.19. And out of the ground the LORD God formed every beast of the field, and every fowl of the air; and brought them unto the man to see what he would call them; and whatsoever the man would call every living creature, that was to be the name thereof. 2.20. And the man gave names to all cattle, and to the fowl of the air, and to every beast of the field; but for Adam there was not found a help meet for him. |
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2. Hebrew Bible, Psalms, 33.6 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •kutscher, yechezkel, language, conception of Found in books: Hidary, Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash (2017) 30| 33.6. בִּדְבַר יְהוָה שָׁמַיִם נַעֲשׂוּ וּבְרוּחַ פִּיו כָּל־צְבָאָם׃ | 33.6. By the word of the LORD were the heavens made; And all the host of them by the breath of His mouth. |
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3. Hebrew Bible, Exodus, 32.32 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •kutscher, yechezkel, language, conception of Found in books: Hidary, Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash (2017) 31| 32.32. וְעַתָּה אִם־תִּשָּׂא חַטָּאתָם וְאִם־אַיִן מְחֵנִי נָא מִסִּפְרְךָ אֲשֶׁר כָּתָבְתָּ׃ | 32.32. Yet now, if Thou wilt forgive their sin—; and if not, blot me, I pray Thee, out of Thy book which Thou hast written.’ |
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4. Hebrew Bible, Jeremiah, 23.29 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •kutscher, yechezkel, language, conception of Found in books: Hidary, Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash (2017) 29| 23.29. הֲלוֹא כֹה דְבָרִי כָּאֵשׁ נְאֻם־יְהוָה וּכְפַטִּישׁ יְפֹצֵץ סָלַע׃ | 23.29. Is not My word like as fire? Saith the LORD; And like a hammer that breaketh the rock in pieces? |
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| 5. Hebrew Bible, 1 Kings, 4.11 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •kutscher, yechezkel Found in books: Hidary, Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash (2017) 226 |
| 6. Plato, Cratylus, 25 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •kutscher, yechezkel, language, conception of Found in books: Hidary, Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash (2017) 29 |
| 7. Plato, Gorgias, 24 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •kutscher, yechezkel, language, conception of Found in books: Hidary, Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash (2017) 25 |
| 8. Plato, Phaedo, 24 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •kutscher, yechezkel, language, conception of Found in books: Hidary, Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash (2017) 25 |
9. Hebrew Bible, Daniel, 10.1 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •kutscher, yechezkel, language, conception of Found in books: Hidary, Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash (2017) 27| 10.1. וְהִנֵּה־יָד נָגְעָה בִּי וַתְּנִיעֵנִי עַל־בִּרְכַּי וְכַפּוֹת יָדָי׃ 10.1. בִּשְׁנַת שָׁלוֹשׁ לְכוֹרֶשׁ מֶלֶךְ פָּרַס דָּבָר נִגְלָה לְדָנִיֵּאל אֲשֶׁר־נִקְרָא שְׁמוֹ בֵּלְטְשַׁאצַּר וֶאֱמֶת הַדָּבָר וְצָבָא גָדוֹל וּבִין אֶת־הַדָּבָר וּבִינָה לוֹ בַּמַּרְאֶה׃ | 10.1. In the third year of Cyrus king of Persia a word was revealed unto Daniel, whose name was called Belteshazzar; and the word was true, even a great warfare; and he gave heed to the word, and had understanding of the vision. |
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10. Philo of Alexandria, On The Creation of The World, 25 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •kutscher, yechezkel, language, conception of Found in books: Hidary, Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash (2017) 31 | 25. this is the doctrine of Moses, not mine. Accordingly he, when recording the creation of man, in words which follow, asserts expressly, that he was made in the image of God--and if the image be a part of the image, then manifestly so is the entire form, namely, the whole of this world perceptible by the external senses, which is a greater imitation of the divine image than the human form is. It is manifest also, that the archetypal seal, which we call that world which is perceptible only to the intellect, must itself be the archetypal model, the idea of ideas, the Reason of God. VII. |
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11. Mishnah, Avot, 1.8 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •kutscher, yechezkel Found in books: Hidary, Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash (2017) 225| 1.8. יְהוּדָה בֶן טַבַּאי וְשִׁמְעוֹן בֶּן שָׁטָח קִבְּלוּ מֵהֶם. יְהוּדָה בֶן טַבַּאי אוֹמֵר, אַל תַּעַשׂ עַצְמְךָ כְעוֹרְכֵי הַדַּיָּנִין. וּכְשֶׁיִּהְיוּ בַעֲלֵי דִינִין עוֹמְדִים לְפָנֶיךָ, יִהְיוּ בְעֵינֶיךָ כִרְשָׁעִים. וּכְשֶׁנִּפְטָרִים מִלְּפָנֶיךָ, יִהְיוּ בְעֵינֶיךָ כְזַכָּאִין, כְּשֶׁקִּבְּלוּ עֲלֵיהֶם אֶת הַדִּין: | 1.8. Judah ben Tabbai and Shimon ben Shetach received [the oral tradition] from them. Judah ben Tabbai said: do not [as a judge] play the part of an advocate; and when the litigants are standing before you, look upon them as if they were [both] guilty; and when they leave your presence, look upon them as if they were [both] innocent, when they have accepted the judgement. |
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12. Mishnah, Sanhedrin, 3.6 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •kutscher, yechezkel Found in books: Hidary, Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash (2017) 225| 3.6. כֵּיצַד בּוֹדְקִים אֶת הָעֵדִים, הָיוּ מַכְנִיסִין אוֹתָן וּמְאַיְּמִין עֲלֵיהֶן וּמוֹצִיאִין אֶת כָּל הָאָדָם לַחוּץ, וּמְשַׁיְּרִין אֶת הַגָּדוֹל שֶׁבָּהֶן, וְאוֹמְרִים לוֹ אֱמֹר הֵיאַךְ אַתָּה יוֹדֵעַ שֶׁזֶּה חַיָּב לָזֶה. אִם אָמַר, הוּא אָמַר לִי שֶׁאֲנִי חַיָּב לוֹ, אִישׁ פְּלוֹנִי אָמַר לִי שֶׁהוּא חַיָּב לוֹ, לֹא אָמַר כְּלוּם, עַד שֶׁיֹּאמַר, בְּפָנֵינוּ הוֹדָה לוֹ שֶׁהוּא חַיָּב לוֹ מָאתַיִם זוּז. וְאַחַר כָּךְ מַכְנִיסִין אֶת הַשֵּׁנִי וּבוֹדְקִים אוֹתוֹ. אִם נִמְצְאוּ דִבְרֵיהֶם מְכֻוָּנִים, נוֹשְׂאִין וְנוֹתְנִין בַּדָּבָר. שְׁנַיִם אוֹמְרִים זַכַּאי, וְאֶחָד אוֹמֵר חַיָּב, זַכַּאי. שְׁנַיִם אוֹמְרִים חַיָּב, וְאֶחָד אוֹמֵר זַכַּאי, חַיָּב. אֶחָד אוֹמֵר זַכַּאי, וְאֶחָד אוֹמֵר חַיָּב, וַאֲפִלּוּ שְׁנַיִם מְזַכִּין אוֹ שְׁנַיִם מְחַיְּבִין וְאֶחָד אוֹמֵר אֵינִי יוֹדֵעַ, יוֹסִיפוּ הַדַּיָּנִין: | 3.6. How do they check the witnesses? They bring them in and warn them, and then they take them out and leave behind the most important of [the witnesses]. And they would say to him: “State [for us], how do you know that this one is in debt to this one?” If he said, “He said to me, ‘I am in debt to him’, or ‘So-and-so said to me that he was in debt to him’”, he has said nothing. He must be able to say, “In our presence he acknowledged to the other one that he owed him 200 zuz.” Afterward they bring in the second witness and check him. If their words were found to agree, the judges discuss the matter. If two say, “He is not guilty” and one says, “He is guilty”, he is not guilty. If two say, “He is guilty” and one says, “He is not guilty”, he is guilty. If one says, “He is not guilty”, and one says, “He is guilty”, and even if two declared him not guilty or declared him guilty while one said, “I do not know”, they must add more judges. |
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13. Anon., Genesis Rabba, 1.1 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Hidary, Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash (2017) 30, 225| 1.1. רַבִּי הוֹשַׁעְיָה רַבָּה פָּתַח <>(משלי ח, ל)<>: וָאֶהְיֶה אֶצְלוֹ אָמוֹן וָאֶהְיֶה שַׁעֲשׁוּעִים יוֹם יוֹם וגו', אָמוֹן פַּדְּגוֹג, אָמוֹן מְכֻסֶּה, אָמוֹן מֻצְנָע, וְאִית דַּאֲמַר אָמוֹן רַבָּתָא. אָמוֹן פַּדְּגוֹג, הֵיךְ מָה דְאַתְּ אָמַר <>(במדבר יא, יב)<>: כַּאֲשֶׁר יִשָֹּׂא הָאֹמֵן אֶת הַיֹּנֵק. אָמוֹן מְכֻסֶּה, הֵיאַךְ מָה דְאַתְּ אָמַר <>(איכה ד, ה)<>: הָאֱמֻנִים עֲלֵי תוֹלָע וגו'. אָמוֹן מֻצְנָע, הֵיאַךְ מָה דְאַתְּ אָמַר <>(אסתר ב, ז)<>: וַיְהִי אֹמֵן אֶת הֲדַסָּה. אָמוֹן רַבָּתָא, כְּמָא דְתֵימָא <>(נחום ג, ח)<>: הֲתֵיטְבִי מִנֹּא אָמוֹן, וּמְתַרְגְּמִינַן הַאַתְּ טָבָא מֵאֲלֶכְּסַנְדְּרִיָא רַבָּתָא דְּיָתְבָא בֵּין נַהֲרוֹתָא. דָּבָר אַחֵר אָמוֹן, אֻמָּן. הַתּוֹרָה אוֹמֶרֶת אֲנִי הָיִיתִי כְּלִי אֻמְנוּתוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, בְּנֹהַג שֶׁבָּעוֹלָם מֶלֶךְ בָּשָׂר וָדָם בּוֹנֶה פָּלָטִין, אֵינוֹ בּוֹנֶה אוֹתָהּ מִדַּעַת עַצְמוֹ אֶלָּא מִדַּעַת אֻמָּן, וְהָאֻמָּן אֵינוֹ בּוֹנֶה אוֹתָהּ מִדַּעַת עַצְמוֹ אֶלָּא דִּפְתְּרָאוֹת וּפִנְקְסָאוֹת יֵשׁ לוֹ, לָדַעַת הֵיאךְ הוּא עוֹשֶׂה חֲדָרִים, הֵיאךְ הוּא עוֹשֶׂה פִּשְׁפְּשִׁין. כָּךְ הָיָה הַקָּדוֹשׁ בָּרוּךְ הוּא מַבִּיט בַּתּוֹרָה וּבוֹרֵא אֶת הָעוֹלָם, וְהַתּוֹרָה אָמְרָה בְּרֵאשִׁית בָּרָא אֱלֹהִים. וְאֵין רֵאשִׁית אֶלָּא תּוֹרָה, הֵיאַךְ מָה דְּאַתְּ אָמַר <>(משלי ח, כב)<>: ה' קָנָנִי רֵאשִׁית דַּרְכּוֹ. 1.1. רַבִּי יוֹנָה בְּשֵׁם רַבִּי לֵוִי אָמַר, לָמָּה נִבְרָא הָעוֹלָם בְּב', אֶלָּא מַה ב' זֶה סָתוּם מִכָּל צְדָדָיו וּפָתוּחַ מִלְּפָנָיו, כָּךְ אֵין לְךָ רְשׁוּת לוֹמַר, מַה לְּמַטָּה, מַה לְּמַעְלָה, מַה לְּפָנִים, מַה לְּאָחוֹר, אֶלָּא מִיּוֹם שֶׁנִּבְרָא הָעוֹלָם וּלְהַבָּא. בַּר קַפָּרָא אָמַר <>(דברים ד, לב)<>: כִּי שְׁאַל נָא לְיָמִים רִאשֹׁנִים אֲשֶׁר הָיוּ לְפָנֶיךָ, לְמִן הַיּוֹם שֶׁנִּבְרְאוּ אַתָּה דּוֹרֵשׁ, וְאִי אַתָּה דּוֹרֵשׁ לִפְנִים מִכָּאן. <>(דברים ד, לב)<>: וּלְמִקְצֵה הַשָּׁמַיִם וְעַד קְצֵה הַשָּׁמָיִם, אַתָּה דּוֹרֵשׁ וְחוֹקֵר, וְאִי אַתָּה חוֹקֵר לִפְנִים מִכָּאן. דָּרַשׁ רַבִּי יְהוּדָה בֶּן פָּזִי בְּמַעֲשֵׂה בְרֵאשִׁית בַּהֲדֵיהּ דְּבַר קַפָּרָא, לָמָּה נִבְרָא הָעוֹלָם בְּב', לְהוֹדִיעֲךָ שֶׁהֵן שְׁנֵי עוֹלָמִים, הָעוֹלָם הַזֶּה וְהָעוֹלָם הַבָּא. דָּבָר אַחֵר, וְלָמָּה בְּב' שֶׁהוּא לְשׁוֹן בְּרָכָה, וְלָמָּה לֹא בְּאָלֶ"ף שֶׁהוּא לְשׁוֹן אֲרִירָה. דָּבָר אַחֵר, לָמָּה לֹא בְּאָלֶ"ף שֶׁלֹא לִתֵּן פִּתְחוֹן פֶּה לָאֶפִּיקוֹרְסִין לוֹמַר הֵיאַךְ הָעוֹלָם יָכוֹל לַעֲמֹד שֶׁהוּא נִבְרָא בִּלְשׁוֹן אֲרִירָה, אֶלָּא אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא הֲרֵי אֲנִי בּוֹרֵא אוֹתוֹ בִּלְשׁוֹן בְּרָכָה, וְהַלְּוַאי יַעֲמֹד. דָּבָר אַחֵר, לָמָּה בְּב' אֶלָּא מַה ב' זֶה יֵשׁ לוֹ שְׁנֵי עוֹקְצִין, אֶחָד מִלְּמַעְלָה וְאֶחָד מִלְּמַטָּה מֵאֲחוֹרָיו, אוֹמְרִים לַב' מִי בְּרָאֲךָ, וְהוּא מַרְאֶה בְּעוּקְצוֹ מִלְּמַעְלָה, וְאוֹמֵר זֶה שֶׁלְּמַעְלָה בְּרָאָנִי. וּמַה שְּׁמוֹ, וְהוּא מַרְאֶה לָהֶן בְּעוּקְצוֹ שֶׁל אַחֲרָיו, וְאוֹמֵר ה' שְׁמוֹ. אָמַר רַבִּי אֶלְעָזָר בַּר חֲנִינָא בְּשֵׁם רַבִּי אֲחָא, עֶשְׂרִים וְשִׁשָּׁה דוֹרוֹת הָיְתָה הָאָלֶ"ף קוֹרֵא תִּגָּר לִפְנֵי כִסְאוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, אָמְרָה לְפָנָיו רִבּוֹנוֹ שֶׁל עוֹלָם, אֲנִי רִאשׁוֹן שֶׁל אוֹתִיּוֹת וְלֹא בָּרָאתָ עוֹלָמְךָ בִּי, אָמַר לָהּ הַקָּדוֹשׁ בָּרוּךְ הוּא הָעוֹלָם וּמְלוֹאוֹ לֹא נִבְרָא אֶלָּא בִּזְכוּת הַתּוֹרָה, שֶׁנֶּאֱמַר <>(משלי ג, יט)<>: ה' בְּחָכְמָה יָסַד אָרֶץ וגו', לְמָחָר אֲנִי בָּא לִתֵּן תּוֹרָה בְּסִינַי וְאֵינִי פּוֹתֵחַ תְּחִלָה אֶלָּא בָּךְ, שֶׁנֶּאֱמַר <>(שמות כ, ב)<>: אָנֹכִי ה' אֱלֹהֶיךָ. רַבִּי הוֹשַׁעְיָא אוֹמֵר לָמָּה נִקְרָא שְׁמוֹ אָלֶ"ף, שֶׁהוּא מַסְכִּים מֵאָלֶ"ף, שֶׁנֶּאֱמַר <>(תהלים קה, ח)<>: דָּבָר צִוָּה לְאֶלֶף דּוֹר. 1.1. רַבִּי הוֹשַׁעְיָה רַבָּה פָּתַח (משלי ח, ל): וָאֶהְיֶה אֶצְלוֹ אָמוֹן וָאֶהְיֶה שַׁעֲשׁוּעִים יוֹם יוֹם וגו', אָמוֹן פַּדְּגוֹג, אָמוֹן מְכֻסֶּה, אָמוֹן מֻצְנָע, וְאִית דַּאֲמַר אָמוֹן רַבָּתָא. אָמוֹן פַּדְּגוֹג, הֵיךְ מָה דְאַתְּ אָמַר (במדבר יא, יב): כַּאֲשֶׁר יִשָֹּׂא הָאֹמֵן אֶת הַיֹּנֵק. אָמוֹן מְכֻסֶּה, הֵיאַךְ מָה דְאַתְּ אָמַר (איכה ד, ה): הָאֱמֻנִים עֲלֵי תוֹלָע וגו'. אָמוֹן מֻצְנָע, הֵיאַךְ מָה דְאַתְּ אָמַר (אסתר ב, ז): וַיְהִי אֹמֵן אֶת הֲדַסָּה. אָמוֹן רַבָּתָא, כְּמָא דְתֵימָא (נחום ג, ח): הֲתֵיטְבִי מִנֹּא אָמוֹן, וּמְתַרְגְּמִינַן הַאַתְּ טָבָא מֵאֲלֶכְּסַנְדְּרִיָא רַבָּתָא דְּיָתְבָא בֵּין נַהֲרוֹתָא. דָּבָר אַחֵר אָמוֹן, אֻמָּן. הַתּוֹרָה אוֹמֶרֶת אֲנִי הָיִיתִי כְּלִי אֻמְנוּתוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, בְּנֹהַג שֶׁבָּעוֹלָם מֶלֶךְ בָּשָׂר וָדָם בּוֹנֶה פָּלָטִין, אֵינוֹ בּוֹנֶה אוֹתָהּ מִדַּעַת עַצְמוֹ אֶלָּא מִדַּעַת אֻמָּן, וְהָאֻמָּן אֵינוֹ בּוֹנֶה אוֹתָהּ מִדַּעַת עַצְמוֹ אֶלָּא דִּפְתְּרָאוֹת וּפִנְקְסָאוֹת יֵשׁ לוֹ, לָדַעַת הֵיאךְ הוּא עוֹשֶׂה חֲדָרִים, הֵיאךְ הוּא עוֹשֶׂה פִּשְׁפְּשִׁין. כָּךְ הָיָה הַקָּדוֹשׁ בָּרוּךְ הוּא מַבִּיט בַּתּוֹרָה וּבוֹרֵא אֶת הָעוֹלָם, וְהַתּוֹרָה אָמְרָה בְּרֵאשִׁית בָּרָא אֱלֹהִים. וְאֵין רֵאשִׁית אֶלָּא תּוֹרָה, הֵיאַךְ מָה דְּאַתְּ אָמַר (משלי ח, כב): ה' קָנָנִי רֵאשִׁית דַּרְכּוֹ. 1.1. רַבִּי יוֹנָה בְּשֵׁם רַבִּי לֵוִי אָמַר, לָמָּה נִבְרָא הָעוֹלָם בְּב', אֶלָּא מַה ב' זֶה סָתוּם מִכָּל צְדָדָיו וּפָתוּחַ מִלְּפָנָיו, כָּךְ אֵין לְךָ רְשׁוּת לוֹמַר, מַה לְּמַטָּה, מַה לְּמַעְלָה, מַה לְּפָנִים, מַה לְּאָחוֹר, אֶלָּא מִיּוֹם שֶׁנִּבְרָא הָעוֹלָם וּלְהַבָּא. בַּר קַפָּרָא אָמַר (דברים ד, לב): כִּי שְׁאַל נָא לְיָמִים רִאשֹׁנִים אֲשֶׁר הָיוּ לְפָנֶיךָ, לְמִן הַיּוֹם שֶׁנִּבְרְאוּ אַתָּה דּוֹרֵשׁ, וְאִי אַתָּה דּוֹרֵשׁ לִפְנִים מִכָּאן. (דברים ד, לב): וּלְמִקְצֵה הַשָּׁמַיִם וְעַד קְצֵה הַשָּׁמָיִם, אַתָּה דּוֹרֵשׁ וְחוֹקֵר, וְאִי אַתָּה חוֹקֵר לִפְנִים מִכָּאן. דָּרַשׁ רַבִּי יְהוּדָה בֶּן פָּזִי בְּמַעֲשֵׂה בְרֵאשִׁית בַּהֲדֵיהּ דְּבַר קַפָּרָא, לָמָּה נִבְרָא הָעוֹלָם בְּב', לְהוֹדִיעֲךָ שֶׁהֵן שְׁנֵי עוֹלָמִים, הָעוֹלָם הַזֶּה וְהָעוֹלָם הַבָּא. דָּבָר אַחֵר, וְלָמָּה בְּב' שֶׁהוּא לְשׁוֹן בְּרָכָה, וְלָמָּה לֹא בְּאָלֶ"ף שֶׁהוּא לְשׁוֹן אֲרִירָה. דָּבָר אַחֵר, לָמָּה לֹא בְּאָלֶ"ף שֶׁלֹא לִתֵּן פִּתְחוֹן פֶּה לָאֶפִּיקוֹרְסִין לוֹמַר הֵיאַךְ הָעוֹלָם יָכוֹל לַעֲמֹד שֶׁהוּא נִבְרָא בִּלְשׁוֹן אֲרִירָה, אֶלָּא אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא הֲרֵי אֲנִי בּוֹרֵא אוֹתוֹ בִּלְשׁוֹן בְּרָכָה, וְהַלְּוַאי יַעֲמֹד. דָּבָר אַחֵר, לָמָּה בְּב' אֶלָּא מַה ב' זֶה יֵשׁ לוֹ שְׁנֵי עוֹקְצִין, אֶחָד מִלְּמַעְלָה וְאֶחָד מִלְּמַטָּה מֵאֲחוֹרָיו, אוֹמְרִים לַב' מִי בְּרָאֲךָ, וְהוּא מַרְאֶה בְּעוּקְצוֹ מִלְּמַעְלָה, וְאוֹמֵר זֶה שֶׁלְּמַעְלָה בְּרָאָנִי. וּמַה שְּׁמוֹ, וְהוּא מַרְאֶה לָהֶן בְּעוּקְצוֹ שֶׁל אַחֲרָיו, וְאוֹמֵר ה' שְׁמוֹ. אָמַר רַבִּי אֶלְעָזָר בַּר חֲנִינָא בְּשֵׁם רַבִּי אֲחָא, עֶשְׂרִים וְשִׁשָּׁה דוֹרוֹת הָיְתָה הָאָלֶ"ף קוֹרֵא תִּגָּר לִפְנֵי כִסְאוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, אָמְרָה לְפָנָיו רִבּוֹנוֹ שֶׁל עוֹלָם, אֲנִי רִאשׁוֹן שֶׁל אוֹתִיּוֹת וְלֹא בָּרָאתָ עוֹלָמְךָ בִּי, אָמַר לָהּ הַקָּדוֹשׁ בָּרוּךְ הוּא הָעוֹלָם וּמְלוֹאוֹ לֹא נִבְרָא אֶלָּא בִּזְכוּת הַתּוֹרָה, שֶׁנֶּאֱמַר (משלי ג, יט): ה' בְּחָכְמָה יָסַד אָרֶץ וגו', לְמָחָר אֲנִי בָּא לִתֵּן תּוֹרָה בְּסִינַי וְאֵינִי פּוֹתֵחַ תְּחִלָה אֶלָּא בָּךְ, שֶׁנֶּאֱמַר (שמות כ, ב): אָנֹכִי ה' אֱלֹהֶיךָ. רַבִּי הוֹשַׁעְיָא אוֹמֵר לָמָּה נִקְרָא שְׁמוֹ אָלֶ"ף, שֶׁהוּא מַסְכִּים מֵאָלֶ"ף, שֶׁנֶּאֱמַר (תהלים קה, ח): דָּבָר צִוָּה לְאֶלֶף דּוֹר. | 1.1. "The great Rabbi Hoshaya opened [with the verse (Mishlei 8:30),] \"I [the Torah] was an amon to Him and I was a plaything to Him every day.\" Amon means \"pedagogue\" (i.e. ny). Amon means \"covered.\" Amon means \"hidden.\" And there is one who says amon means \"great.\" Amon means \"ny,\" as in (Bamidbar 11:12) “As a ny (omein) carries the suckling child.\" Amon means \"covered,\" as in (Eichah 4:5) \"Those who were covered (emunim) in scarlet have embraced refuse heaps.\" Amon means \"hidden,\" as in (Esther 2:7) \"He hid away (omein) Hadassah.\" Amon means \"great,\" as in (Nahum 3:8) \"Are you better than No-amon [which dwells in the rivers]?\" which the Targum renders as, \"Are you better than Alexandria the Great (amon), which dwells between the rivers?\" Alternatively, amon means \"artisan.\" The Torah is saying, \"I was the artisan's tool of Hashem.\" In the way of the world, a king of flesh and blood who builds a castle does not do so from his own knowledge, but rather from the knowledge of an architect, and the architect does not build it from his own knowledge, but rather he has scrolls and books in order to know how to make rooms and doorways. So too Hashem gazed into the Torah and created the world. Similarly the Torah says, \"Through the reishis Hashem created [the heavens and the earth],\" and reishis means Torah, as in \"Hashem made me [the Torah] the beginning (reishis) of His way\" (Mishlei 8:22).", |
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| 14. Palestinian Talmud, Bava Batra, 9.4 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •kutscher, yechezkel Found in books: Hidary, Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash (2017) 226 |
| 15. Palestinian Talmud, Sanhedrin, 1.1, 11.5 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •kutscher, yechezkel, language, conception of Found in books: Hidary, Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash (2017) 27 |
| 16. Babylonian Talmud, Sanhedrin, 34a, 85b (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Hidary, Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash (2017) 27 |
17. Babylonian Talmud, Ketuvot, 52b (3rd cent. CE - 6th cent. CE) Tagged with subjects: •kutscher, yechezkel Found in books: Hidary, Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash (2017) 226 52b. אין פודין את השבויין יותר על כדי דמיהם מפני תקון העולם הא בכדי דמיהן פודין אע"ג דפרקונה יותר על כתובתה,ורמינהי נשבית והיו מבקשין ממנו עד עשרה בכתובתה פעם ראשונה פודה מכאן ואילך רצה פודה רצה אינו פודה ר"ש בן גמליאל אומר אם היה פרקונה כנגד כתובתה פודה אם לאו אינו פודה,רבן שמעון בן גמליאל תרי קולי אית ליה:,לקתה חייב לרפאותה: תנו רבנן אלמנה ניזונת מנכסי יתומין וצריכה רפואה הרי היא כמזונות רבן שמעון בן גמליאל אומר רפואה שיש לה קצבה נתרפאת מכתובתה שאין לה קצבה הרי היא כמזונות,אמר רבי יוחנן עשו הקזת דם בארץ ישראל כרפואה שאין לה קצבה קריביה דרבי יוחנן הוה להו איתת אבא דהות צריכה רפואה כל יומא אתו לקמיה דר' יוחנן אמר להו איזילו קוצו ליה מידי לרופא,אמר רבי יוחנן עשינו עצמינו כעורכי הדיינין מעיקרא מאי סבר ולבסוף מאי סבר מעיקרא סבר (ישעיהו נח, ז) ומבשרך לא תתעלם ולבסוף סבר אדם חשוב שאני:,| 52b. One does not redeem captives at more than their value. This policy is for the betterment of the world, because if captives are ransomed at exorbitant prices, this will encourage their captors to kidnap more people. The Gemara notes: This implies that if the captors seek a ransom in accordance with their actual value one does redeem captives, even though this includes a case where a woman’s redemption is more than her marriage contract.,And the Gemara raises a contradiction from a different baraita, which states: If she was taken captive and the captors were seeking from her husband a ransom of up to ten times the value of her marriage contract, on the first occasion he must redeem her. From this point forward, if he wants to he redeems her, but if he does not want to redeem her, he does not have to redeem her. Rabban Shimon ben Gamliel says: If the price of her ransom was equal to her marriage contract he redeems her. If not, i.e., the price of her ransom was greater than the sum of money guaranteed to her in her marriage contract upon divorce or the death of her husband, he does not have to redeem her. He can suffice with paying her marriage contract.,The Gemara answers: Rabban Shimon ben Gamliel is of the opinion that there are two leniencies with regard to the halakhot of redemption. First, he maintains that one does not pay more than the general ransom given for such a captive, and second, a husband does not have to pay more than the sum of his wife’s marriage contract.,§ The mishna taught (51a) that if a woman was struck with illness, her husband is obligated to heal her, i.e., to pay for her medical expenses. The Sages taught in a baraita: In the case of a widow who is sustained from the property of the orphans and who requires medical treatment, her medical needs are like her sustece, and the orphans must bear the costs. Rabban Shimon ben Gamliel disagrees and says: With regard to treatment that has a fixed cost, she is healed from her marriage contract, i.e., the amount is subtracted from her marriage contract. If it is a treatment that does not have a fixed cost, it is considered like sustece.,Rabbi Yoḥa said: The Sages established that in Eretz Yisrael, bloodletting is considered like a treatment that does not have a fixed cost, and therefore the heirs must pay for that treatment. The Gemara relates: The relatives of Rabbi Yoḥa had to take care of the wife of their father, who required treatment every day, and therefore her medical expenses were high. They came before Rabbi Yoḥa to ask him what to do. He said to them: Go and fix a lump sum with the doctor for his services. The treatment would then be considered as having a fixed cost, which is deducted from the marriage contract.,Later Rabbi Yoḥa said in regret: We have made ourselves like legal advisors, who help people with their legal claims. The Gemara asks: At the outset, what did he hold and ultimately, what did he hold? The Gemara explains: At the outset he held that one should act in accordance with the verse “and that you do not hide yourself from your own flesh” (Isaiah 58:7), which indicates that one must help his relatives. And ultimately he held that an important person is different. If a man of stature offers assistance to his family in a manner that causes a loss to another individual, it appears as though he were unfairly favoring his relatives.,did not write for her in her marriage contract: Any male children you will have from me will inherit the money of your marriage contract in addition to their portion of the inheritance that they receive together with their brothers, he is nevertheless obligated as though he had written it, as it is a stipulation of the court and therefore takes effect even if it is not explicitly stated. Likewise, if he omitted from the marriage contract the sentence: Any female children you will have from me will sit in my house and be sustained from my property until they are taken by men, i.e., until they are married, he is nevertheless obligated as though he had written it, as it too is a stipulation of the court.,Similarly, if he omitted from the marriage contract the clause: You will sit in my house and be sustained from my property all the days you live as a widow in my house, he is nevertheless obligated as though he had written it, as it is a stipulation of the court. The mishna comments: The residents of Jerusalem would write in this manner, that a widow may remain in her husband’s house throughout her widowhood, and the residents of the Galilee would write in this manner as well, like the inhabitants of Jerusalem. In contrast, the residents of Judea would write: Until the heirs want to give you your marriage contract. Consequently, if the heirs wish, they may give her marriage contract to her and release her, and she must find her own living arrangements and provide for herself.,Rabbi Yoḥa said in the name of Rabbi Shimon ben Yoḥai: For what reason did the Sages enact the marriage document concerning male children? It was enacted so that a man will be willing to take the initiative and write an agreement to give his daughter a dowry as large as the portion of his possessions that his son will receive as an inheritance. The marriage document concerning male children ensures that even if one’s daughter dies and her husband inherits her possessions, the dowry will eventually be inherited by her sons when her husband dies. Since the father of the bride knows that his grandchildren will inherit the dowry, he will give a larger dowry.,The Gemara asks: And is there anything that justifies a situation where the Merciful One says that the son inherits and the daughter does not inherit, and yet the Sages came and enacted that the daughter should inherit? The practical effect of their decree is that daughters receive a significant portion of their father’s estate, just like sons.,The Gemara answers: This also applies by Torah law, as it is written: “Take wives for yourselves and bear sons and daughters, and take wives for your sons, and give your daughters to husbands” (Jeremiah 29:6). This verse requires clarification. Granted, sons are in his hands, i.e., a father can select wives for them, but daughters, are they in his power that he can select husbands for them? It is not the manner of a woman or her family to court a man.,Rather, the verse teaches us this, that the father should dress her and cover her and give her something, i.e., property, so that men will take the initiative with her and come to marry her. When the verse instructs fathers to marry off their daughters, it means that they must make efforts to ensure this outcome, including bestowing a dowry. The Gemara asks: And up to how much must a father give his daughters? Abaye and Rava both say: Up to one-tenth of one’s property should be handed over to his daughter for her dowry.,The Gemara asks: But if this is the reason for the institution of the marriage document concerning male children, say that it is only the portion the bride’s father gave as a dowry that her sons should inherit, but the money the husband guarantees to pay his wife, they should not inherit. The Gemara answers: If so, the bride’s father will also refrain from writing a large dowry. If his daughter’s sons will not inherit the husband’s portion of the marriage contract, her father will be reluctant to give generously himself.,The Gemara continues to ask: But if the concern is that the father will not give, say that in a case where the father wrote a large dowry for his daughter, let the husband also write the stipulation in the marriage document concerning male children, and when the father did not write a large dowry, let the husband not write this stipulation. The Gemara replies: The Sages did not distinguish between these cases. Although the main purpose of their enactment was to encourage fathers to provide their daughters with generous dowries, the Sages applied their decree equally to all women, even when the father failed to do so.,The Gemara poses another question: If the aim is to ensure that the money of the marriage contract will remain with the woman’s descendants, in a case when one has a daughter from one woman among his sons from another woman, the daughter should likewise inherit her mother’s dowry. Why do only male children inherit their mother’s dowry? The Gemara responds: The Sages established this enactment as similar to the halakha of inheritance: Just as a regular inheritance belongs to sons and not daughters, the same applies to the marriage document concerning male children.,The Gemara continues to inquire: Why shouldn’t one at least say that a daughter among daughters should inherit? If he had a daughter from this wife, and his other children are also daughters, in which case all the daughters divide the inheritance, the daughters of each wife should receive the portion her maternal grandfather gave to her mother. The Gemara again answers: The Sages did not distinguish between these cases when establishing their decree. The Gemara further asks: And let the marriage document concerning male children be collected even from movable property, if that is all the father possesses. The Gemara replies: The Sages established this enactment as similar to a regular marriage contract, which can be collected only from land.,The Gemara poses yet another question: Let it be collected even from liened property, i.e., property the father sold after he wrote the marriage contract. The Gemara answers that we learned in the mishna: Will inherit, and one’s heirs do not inherit property that he has sold. The Gemara asks: But if this is the reason for this enactment, say that it should apply even though there is no more than a dinar beyond the value of the marriage contract that the father left over in his estate. The Sages stated that if no property is left for the inheritance, all the sons share the inheritance equally, in accordance with Torah law. The Gemara answers: In a case where their decree would entirely uproot the halakha of inheritance by Torah law, the Sages did not enact the marriage document concerning male children.,The Gemara relates: Rav Pappa, having arranged for his son to marry into the family of Abba of Sura, went to supervise the writing of the bride’s marriage contract. Yehuda bar Mareimar heard that Rav Pappa was coming, and came out to present himself before him, in honor of his arrival. When they came to the entrance of Abba of Sura’s house, Yehuda bar Mareimar took his leave of him, as he did not wish to enter. Rav Pappa said to him: Let the Master enter inside with me. | |
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| 18. Anon., Abot De Rabbi Nathan, a34, a36, a6, a10 (7th cent. CE - 9th cent. CE) Tagged with subjects: •nan Found in books: Hidary, Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash (2017) 225 |
| 19. Paul of Elusa, Encomium, 16b Tagged with subjects: •kutscher, yechezkel, language, conception of Found in books: Hidary, Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash (2017) 27 |
