1. Hebrew Bible, Exodus, 12.27 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Lay person • owner, laying of hands by
Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 63; Balberg (2017), Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature, 147
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12.27 וַאֲמַרְתֶּם זֶבַח־פֶּסַח הוּא לַיהוָה אֲשֶׁר פָּסַח עַל־בָּתֵּי בְנֵי־יִשְׂרָאֵל בְּמִצְרַיִם בְּנָגְפּוֹ אֶת־מִצְרַיִם וְאֶת־בָּתֵּינוּ הִצִּיל וַיִּקֹּד הָעָם וַיִּשְׁתַּחֲוּוּ׃'' None | sup>
12.27 that ye shall say: It is the sacrifice of the LORD’s passover, for that He passed over the houses of the children of Israel in Egypt, when He smote the Egyptians, and delivered our houses.’ And the people bowed the head and worshipped.'' None |
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2. Hebrew Bible, Leviticus, 1.3-1.5, 3.2, 3.8, 4.4, 16.21 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Lay person • Laying hands • Priestly Code (P), on laying of hands • laying of hands • laying of hands (semikhah) • laying of hands (semikhah), participation of • of, and laying of hands • owner, laying of hands by
Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 63; Balberg (2017), Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature, 35, 50, 57; Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 62, 63, 85, 235; Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 36
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1.3 אִם־עֹלָה קָרְבָּנוֹ מִן־הַבָּקָר זָכָר תָּמִים יַקְרִיבֶנּוּ אֶל־פֶּתַח אֹהֶל מוֹעֵד יַקְרִיב אֹתוֹ לִרְצֹנוֹ לִפְנֵי יְהוָה׃ 1.4 וְסָמַךְ יָדוֹ עַל רֹאשׁ הָעֹלָה וְנִרְצָה לוֹ לְכַפֵּר עָלָיו׃ 1.5 וְשָׁחַט אֶת־בֶּן הַבָּקָר לִפְנֵי יְהוָה וְהִקְרִיבוּ בְּנֵי אַהֲרֹן הַכֹּהֲנִים אֶת־הַדָּם וְזָרְקוּ אֶת־הַדָּם עַל־הַמִּזְבֵּחַ סָבִיב אֲשֶׁר־פֶּתַח אֹהֶל מוֹעֵד׃
3.2 וְסָמַךְ יָדוֹ עַל־רֹאשׁ קָרְבָּנוֹ וּשְׁחָטוֹ פֶּתַח אֹהֶל מוֹעֵד וְזָרְקוּ בְּנֵי אַהֲרֹן הַכֹּהֲנִים אֶת־הַדָּם עַל־הַמִּזְבֵּחַ סָבִיב׃
3.8 וְסָמַךְ אֶת־יָדוֹ עַל־רֹאשׁ קָרְבָּנוֹ וְשָׁחַט אֹתוֹ לִפְנֵי אֹהֶל מוֹעֵד וְזָרְקוּ בְּנֵי אַהֲרֹן אֶת־דָּמוֹ עַל־הַמִּזְבֵּחַ סָבִיב׃
4.4 וְהֵבִיא אֶת־הַפָּר אֶל־פֶּתַח אֹהֶל מוֹעֵד לִפְנֵי יְהוָה וְסָמַךְ אֶת־יָדוֹ עַל־רֹאשׁ הַפָּר וְשָׁחַט אֶת־הַפָּר לִפְנֵי יְהוָה׃
16.21 וְסָמַךְ אַהֲרֹן אֶת־שְׁתֵּי ידו יָדָיו עַל רֹאשׁ הַשָּׂעִיר הַחַי וְהִתְוַדָּה עָלָיו אֶת־כָּל־עֲוֺנֹת בְּנֵי יִשְׂרָאֵל וְאֶת־כָּל־פִּשְׁעֵיהֶם לְכָל־חַטֹּאתָם וְנָתַן אֹתָם עַל־רֹאשׁ הַשָּׂעִיר וְשִׁלַּח בְּיַד־אִישׁ עִתִּי הַמִּדְבָּרָה׃'' None | sup>
1.3 If his offering be a burnt-offering of the herd, he shall offer it a male without blemish; he shall bring it to the door of the tent of meeting, that he may be accepted before the LORD. 1.4 And he shall lay his hand upon the head of the burnt-offering; and it shall be accepted for him to make atonement for him. 1.5 And he shall kill the bullock before the LORD; and Aaron’s sons, the priests, shall present the blood, and dash the blood round about against the altar that is at the door of the tent of meeting.
3.2 And he shall lay his hand upon the head of his offering, and kill it at the door of the tent of meeting; and Aaron’s sons the priests shall dash the blood against the altar round about.
3.8 And he shall lay his hand upon the head of his offering, and kill it before the tent of meeting; and Aaron’s sons shall dash the blood thereof against the altar round about.
4.4 And he shall bring the bullock unto the door of the tent of meeting before the LORD; and he shall lay his hand upon the head of the bullock, and kill the bullock before the LORD.
16.21 And Aaron shall lay both his hands upon the head of the live goat, and confess over him all the iniquities of the children of Israel, and all their transgressions, even all their sins; and he shall put them upon the head of the goat, and shall send him away by the hand of an appointed man into the wilderness.'' None |
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3. Hebrew Bible, Numbers, 27.23, 28.2 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Sacrifice, Lay Participation • laying of hands • laying on of hands
Found in books: Alikin (2009), The Earliest History of the Christian Gathering, 261; Bickerman and Tropper (2007), Studies in Jewish and Christian History, 583; Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 62, 85
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27.23 וַיִּסְמֹךְ אֶת־יָדָיו עָלָיו וַיְצַוֵּהוּ כַּאֲשֶׁר דִּבֶּר יְהוָה בְּיַד־מֹשֶׁה׃
28.2 וּמִנְחָתָם סֹלֶת בְּלוּלָה בַשָּׁמֶן שְׁלֹשָׁה עֶשְׂרֹנִים לַפָּר וּשְׁנֵי עֶשְׂרֹנִים לָאַיִל תַּעֲשׂוּ׃
28.2 צַו אֶת־בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם אֶת־קָרְבָּנִי לַחְמִי לְאִשַּׁי רֵיחַ נִיחֹחִי תִּשְׁמְרוּ לְהַקְרִיב לִי בְּמוֹעֲדוֹ׃'' None | sup>
27.23 And he laid his hands upon him, and gave him a charge, as the LORD spoke by the hand of Moses.
28.2 Command the children of Israel, and say unto them: My food which is presented unto Me for offerings made by fire, of a sweet savour unto Me, shall ye observe to offer unto Me in its due season.'' None |
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4. Mishnah, Taanit, 4.2 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Sacrifice, Lay Participation • laying of hands (semikhah), (in)significance of
Found in books: Balberg (2017), Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature, 133; Bickerman and Tropper (2007), Studies in Jewish and Christian History, 351, 583
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4.2 אֵלּוּ הֵן מַעֲמָדוֹת, לְפִי שֶׁנֶּאֱמַר (במדבר כח), צַו אֶת בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם אֶת קָרְבָּנִי לַחְמִי, וְכִי הֵיאַךְ קָרְבָּנוֹ שֶׁל אָדָם קָרֵב, וְהוּא אֵינוֹ עוֹמֵד עַל גַּבָּיו, הִתְקִינוּ נְבִיאִים הָרִאשׁוֹנִים עֶשְׂרִים וְאַרְבַּע מִשְׁמָרוֹת. עַל כָּל מִשְׁמָר וּמִשְׁמָר הָיָה מַעֲמָד בִּירוּשָׁלַיִם שֶׁל כֹּהֲנִים, שֶׁל לְוִיִּם, וְשֶׁל יִשְׂרְאֵלִים. הִגִּיעַ זְמַן הַמִּשְׁמָר לַעֲלוֹת, כֹּהֲנִים וּלְוִיִּם עוֹלִים לִירוּשָׁלַיִם, וְיִשְׂרָאֵל שֶׁבְּאוֹתוֹ מִשְׁמָר מִתְכַּנְּסִין לְעָרֵיהֶן וְקוֹרְאִין בְּמַעֲשֵׂה בְרֵאשִׁית:'' None | sup>
4.2 What are the ma’amadot? Since it is said, “Command the children of Israel and say to them: My offering, My food” (Numbers 28:2). Now how can a man’s offering be offered and he is not present? Therefore the former prophets instituted twenty-four mishmarot (guards). For each mishmar there was a ma’amad at the Temple in Jerusalem consisting of priests, Levites and Israelites. When the time came for the mishmar to go up to Jerusalem the priests and Levites went up to Jerusalem and the Israelites of that mishmar assembled in their cities and read the story of creation.'' None |
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5. Mishnah, Shekalim, 1.5 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Sacrifice, Lay Participation • laying of hands (semikhah), person who performs • process, sacrificial, laying of hands in
Found in books: Balberg (2017), Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature, 58; Bickerman and Tropper (2007), Studies in Jewish and Christian History, 351
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1.5 אַף עַל פִּי שֶׁאָמְרוּ, אֵין מְמַשְׁכְּנִין נָשִׁים וַעֲבָדִים וּקְטַנִּים, אִם שָׁקְלוּ מְקַבְּלִין מִיָּדָן. הַנָּכְרִי וְהַכּוּתִי שֶׁשָּׁקְלוּ, אֵין מְקַבְּלִין מִיָּדָן. וְאֵין מְקַבְּלִין מִיָּדָן קִנֵּי זָבִין וְקִנֵּי זָבוֹת וְקִנֵּי יוֹלְדוֹת, וְחַטָאוֹת וַאֲשָׁמוֹת. (אֲבָל) נְדָרִים וּנְדָבוֹת, מְקַבְּלִין מִיָּדָן. זֶה הַכְּלָל, כָּל שֶׁנִּדָּר וְנִדָּב, מְקַבְּלִין מִיָּדָן. כָּל שֶׁאֵין נִדָּר וְנִדָּב אֵין מְקַבְּלִין מִיָּדָן. וְכֵן הוּא מְפֹרָשׁ עַל יְדֵי עֶזְרָא, שֶׁנֶּאֱמַר (עזרא ד) לֹא לָכֶם וְלָנוּ לִבְנוֹת בַּיִת לֵאלֹהֵינוּ:'' None | sup>
1.5 Even though they said, “they don’t exact pledges from women, slaves or minors, yet if they paid the shekel it is accepted from them. If a non-Jew or a Samaritan paid the shekel they do not accept it from them. And they do not accept from them the bird-offerings of zavin or bird-offerings of zavot or bird-offerings of women after childbirth, Or sin-offerings or guilt-offerings. But vow-offerings and freewill-offerings they do accept from them. This is the general rule: all offerings which can be made as a vow-offering or a freewill-offering they do accept from them, but offerings which cannot be made as a vow-offering or a freewill-offering they do not accept from them. And thus it is explicitly stated by Ezra, as it is said: “You have nothing to do with us to build a house unto our God” (Ezra 4:3).'' None |
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6. Anon., Acts of Thomas, 27 (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Hammath Tiberius (synagogue), hands, laying of • Laying on of hands • The laying on of hands • laying of hands
Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 65, 219; Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 1470
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27 And the apostle arose and sealed them. And the Lord was revealed unto them by a voice, saying: Peace be unto you brethren. And they heard his voice only, but his likeness they saw not, for they had not yet received the added sealing of the seal (Syr. had not been baptized). And the apostle took the oil and poured it upon their heads and anointed and chrismed them, and began to say (Syr. And Judas went up and stood upon the edge of the cistern and poured oil upon their heads and said): Come, thou holy name of the Christ that is above every name. Come, thou power of the Most High, and the compassion that is perfect. Come, gift (charism) of the Most High. Come, compassionate mother. Come, communion of the male. Come, she that revealeth the hidden mysteries. Come, mother of the seven houses, that thy rest may be in the eighth house. Come, elder of the five members, mind, thought, reflection, consideration, reason; communicate with these young men. Come, holy spirit, and cleanse their reins and their heart, and give them the added seal, in the name of the Father and Son and Holy Ghost. And when they were sealed, there appeared unto them a youth holding a lighted torch, so that their lamps became dim at the approach of the light thereof. And he went forth and was no more seen of them. And the apostle said unto the Lord: Thy light, O Lord, is not to be contained by us, and we are not able to bear it, for it is too great for our sight. And when the dawn came and it was morning, he brake bread and made them partakers of the eucharist of the Christ. And they were glad and rejoiced. And many others also, believing, were added to them, and came into the refuge of the Saviour.'' None |
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7. Babylonian Talmud, Betzah, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • laying of hands • laying of hands (semikhah), in individual offerings • laying of hands (semikhah), participation of • laying of hands (semikhah), person who performs
Found in books: Balberg (2017), Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature, 54; Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 234
| 20b והביא כל צאן קדר שבירושלים והעמידן בעזרה ואמר כל מי שרוצה לסמוך יבא ויסמוך ואותו היום גברה ידן של בית הלל וקבעו הלכה כמותן ולא היה שם אדם שערער בדבר כלום:,שוב מעשה בתלמיד אחד מתלמידי ב"ה שהביא עולתו לעזרה לסמוך עליה מצאו תלמיד אחד מתלמידי ב"ש אמר לו מה זו סמיכה אמר לו מה זו שתיקה שתקו בנזיפה והלך לו,אמר אביי הלכך האי צורבא מרבנן דאמר ליה חבריה מלתא לא להדר ליה מלתא טפי ממאי דאמר ליה חבריה דאיהו אמר ליה מה זו סמיכה וקא מהדר ליה מה זו שתיקה:,תניא אמרו להם בית הלל לבית שמאי ומה במקום שאסור להדיוט מותר לגבוה מקום שמותר להדיוט אינו דין שמותר לגבוה אמרו להם בית שמאי נדרים ונדבות יוכיחו שמותר להדיוט ואסור לגבוה,אמרו להם בית הלל מה לנדרים ונדבות שאין קבוע להם זמן תאמר בעולת ראייה שקבוע לה \' זמן אמרו להם בית שמאי אף זו אין קבוע לה זמן דתנן מי שלא חג ביום טוב ראשון של חג חוגג והולך כל הרגל כולו ויום טוב האחרון של חג,אמרו להם בית הלל אף זו קבוע לה זמן דתנן עבר הרגל ולא חג אינו חייב באחריותו,אמרו להם בית שמאי והלא כבר נאמר לכם ולא לגבוה אמרו להם בית הלל והלא כבר נאמר לה\' כל דלה\' אם כן מה תלמוד לומר לכם לכם ולא לכותים לכם ולא לכלבים:,אבא שאול אומרה בלשון אחרת ומה במקום שכירתך סתומה כירת רבך פתוחה במקום שכירתך פתוחה אינו דין שכירת רבך פתוחה וכן בדין שלא יהא שולחנך מלא ושולחן רבך ריקן,במאי קא מפלגי מר סבר נדרים ונדבות קרבין ביום טוב ומר סבר אין קרבין ביום טוב,אמר רב הונא לדברי האומר נדרים ונדבות אין קרבין ביום טוב לא תימא מדאורייתא מחזא חזו ורבנן הוא דגזרי בהו גזירה שמא ישהה,אלא אפילו מדאורייתא נמי לא חזו דהא שתי הלחם דחובת היום נינהו וליכא למגזר שמא ישהה ואינו דוחה לא את השבת ולא את יו"ט:,איבעיא להו לדברי האומר נדרים ונדבות אין קרבין בי"ט עבר ושחט מאי רבא אמר זורק את הדם על מנת להתיר בשר באכילה רבה בר רב הונא אמר זורק את הדם על מנת להקטיר אימורין לערב,מאי בינייהו איכא בינייהו נטמא בשר או שאבד לרבא לא זריק לרבה בר רב הונא זריק,מיתיבי כבשי עצרת ששחטן שלא לשמן או ששחטן בין לפני זמנן בין לאחר זמנן הדם יזרק והבשר יאכל ואם היתה שבת לא יזרוק ואם זרק'' None | 20b and brought all the high-quality sheep of Kedar that were in Jerusalem, and he stood them in the Temple courtyard and said: Anyone who wishes to place his hands on the head of an animal should come and place his hands there. And on that day Beit Hillel gained the upper hand over Beit Shammai, and they established the halakha in this case in accordance with their opinion, and there was no one there who disputed the matter in any way.,And some time later there was another incident involving a certain disciple from among the disciples of Beit Hillel who brought his burnt-offering to the Temple courtyard in order to place his hands on the animal’s head on a Festival. A certain disciple from among the disciples of Beit Shammai found him and said to him: What is this placing of hands? Why do you place your hands on the animal’s head and thereby violate the statement of Beit Shammai? He said to him: What is this silence? Why do you not stay silent, as the halakha was not established in accordance with their opinion? He silenced him with a rebuke, and he, Beit Shammai’s disciple, departed quietly.,Abaye said: Therefore, it is clear from here that a Torah scholar whose colleague says something reprimanding or insulting to him should not answer back with something more than his colleague had said to him, to avoid adding fuel to the fire, as in the above story the one said to the other: What is this placing of hands? and the latter responded to the former using the same language: What is this silence?,§ With regard to the dispute concerning the sacrifice of burnt-offerings of appearance on a Festival, it is taught in a baraita: Beit Hillel said to Beit Shammai: Just as in a place where it is prohibited to slaughter for the sake of a common person hedyot, e.g., on Shabbat, it is permitted to slaughter offerings in the Temple for the Most High, such as the daily and additional offerings, then so too, with regard to a place where it is permitted to slaughter for the sake of a common person, e.g., on a Festival, is it not right that it should be permitted for the sake of the Most High? This argument should include burnt-offerings of appearance as well. Beit Shammai said to them: This is no proof. Vow-offerings and gift-offerings prove that this reasoning is not valid, as it is permitted to slaughter an animal on a Festival for a common person to eat, but it is prohibited to slaughter vow-offerings and gift-offerings on a Festival for the sake of the Most High.,Beit Hillel said to them: If vow-offerings and gift-offerings may not be slaughtered on a Festival, that is because they do not have a fixed time and there is no obligation to sacrifice them on a Festival in particular, but can you say the same with regard to a burnt-offering of appearance, which has a fixed time, the Festival itself? Beit Shammai said to them: It too has no fixed time, as we learned in a mishna: One who did not bring his Festival offering on the first Festival day of Sukkot may bring it throughout the entire Festival, including the last Festival day of Sukkot, on the Eighth Day of Assembly, as that day is regarded as part of Sukkot for this purpose. This shows that a burnt-offering of appearance need not be brought at a fixed time on the Festival either.,Beit Hillel said to them: Although a burnt-offering of appearance need not be sacrificed on a particular day of the Festival, nevertheless it too has a fixed time, albeit a lengthier one. As we learned in a mishna: If the entire Festival passed and he did not bring his Festival-offering, he is not accountable for it. That is to say, he is not required to bring another offering, as the mitzva has already passed. This indicates that the offering is limited specifically to the Festival days, unlike vow-offerings and gift-offerings, which may be brought at any time.,Beit Shammai said to Beit Hillel in support of their own position: But wasn’t it already stated in the verse: “Only that which every soul must eat, that alone may be done for you” (Exodus 12:16), which indicates that for you may food be prepared, but not for the Most High? Beit Hillel said to them: But wasn’t it already stated in the verse: “You shall observe it as a Festival to the Lord” (Leviticus 23:41), which teaches: Anything sacrificed to the Lord may be sacrificed? If so, what is the meaning when the verse states “for you”? It means for you, but not for gentiles; for you, but not for dogs.,Abba Shaul stated the same disagreement in a different formulation, that Beit Hillel said to Beit Shammai as follows: Just as in a place where your stove is closed, i.e., on Shabbat, when a person may not cook for himself, your Master’s stove is open, as it is permitted to light a fire on the altar and sacrifice offerings upon it, so too, in a place where your stove is open, i.e., on a Festival, when one may cook food that he will eat, is it not right that your Master’s stove should be open? And it likewise stands to reason that your table should not be full while your Master’s table, the altar, remains empty.,The Gemara asks: With regard to what do the tanna of the first baraita and Abba Shaul disagree in their different versions of Beit Hillel’s statement? The Gemara explains: One Sage, Abba Shaul, holds that according to Beit Hillel, even vow-offerings and gift-offerings may be sacrificed on a Festival, and therefore Beit Shammai could not cite as proof the fact that they may not be sacrificed, as they claim in the first baraita. And one Sage, the tanna of the first baraita, holds that according to Beit Hillel, vow-offerings and gift-offerings may not be sacrificed on a Festival, and therefore Beit Shammai could adduce this halakha in support of their opinion.,Rav Huna said: According to the statement of the one who says that vow-offerings and gift-offerings may not be sacrificed on a Festival, you should not say that by Torah law they are in fact fit to be sacrificed, and that it was the Sages who issued a decree about them that they should not be sacrificed on a Festival as a preventive measure, lest one delay sacrificing them until the Festival, when it is more convenient for him to bring them to the Temple, and thereby transgress the prohibition against delaying the fulfillment of one’s pledge.,This is not the reason; rather, according to this opinion, they are not fit to be sacrificed on a Festival even by Torah law. As the two loaves brought on the festival of Shavuot are an obligation of that day, and there is no reason to issue a decree about them lest one come to delay their offering, since they may be brought only on that Festival, and yet their baking and preparation override neither Shabbat nor the Festival. According to this view, anything that need not be performed on the Festival itself may not be done on the Festival.,§ A dilemma was raised before the Sages: According to the statement of the one who says that vow-offerings and gift-offerings may not be sacrificed on a Festival, if one transgressed and slaughtered those vow-offerings and gift-offerings on a Festival, what is the halakha? Rava said: He sprinkles the blood of these offerings on the altar in order to allow the meat to be eaten on the Festival. Rabba bar Rav Huna, however, said: He sprinkles the blood in order to burn the sacrificial parts of the animal, including the fats and other portions that are brought upon the altar, in the evening.,The Gemara asks: What is the practical difference between the opinion of Rava and that of Rabba bar Rav Huna, since both agree that the blood is sprinkled? The Gemara answers: There is a practical difference between them in a case where the meat became ritually impure or was lost. According to Rava, who holds that the blood is sprinkled in order to permit the meat to be eaten, by rabbinic decree one may not sprinkle the blood, as this sprinkling is not required for the Festival. On the other hand, according to Rabba bar Rav Huna, who holds that the blood is sprinkled in order to burn the sacrificial parts upon the altar in the evening, he does sprinkle the blood, even though it does not enable him to eat the meat.,The Gemara raises an objection to the opinion of Rabba bar Rav Huna from the following baraita: With regard to the lambs of Shavuot, i.e., the two lambs sacrificed as peace-offerings that accompany the two loaves of bread brought on that Festival, if one slaughtered them not for their own purpose, i.e., at the time of slaughter his intent was to slaughter them as a different offering, or if he slaughtered them not at their proper time, whether before their time or after their time, the offerings themselves are valid, although the community has not fulfilled its obligation. What is to be done with them? The blood should be sprinkled and the meat should be eaten. And if the day he slaughtered the lambs was Shabbat, on which cooking or roasting the meat is prohibited, then since the sprinkling of the blood serves no purpose, neither with regard to their mitzva nor for any other matter, he may not sprinkle the blood. And if nevertheless he sprinkled the blood,'' None |
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8. Babylonian Talmud, Qiddushin, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Lay person • process, sacrificial, laying of hands in
Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 95; Balberg (2017), Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature, 59
| 31a שמשדלתו בדברים לפיכך הקדים הקב"ה כיבוד אב לכיבוד אם וגלוי וידוע לפני מי שאמר והיה העולם שהבן מתיירא מאביו יותר מאמו מפני שמלמדו תורה לפיכך הקדים הקב"ה מורא האם למורא האב,תני תנא קמיה דרב נחמן בזמן שאדם מצער את אביו ואת אמו אמר הקב"ה יפה עשיתי שלא דרתי ביניהם שאלמלי דרתי ביניהם ציערוני אמר ר\' יצחק כל העובר עבירה בסתר כאילו דוחק רגלי שכינה שנאמר (ישעיהו סו, א) כה אמר ה\' השמים כסאי והארץ הדום רגלי,אמר רבי יהושע בן לוי אסור לאדם שיהלך ארבע אמות בקומה זקופה שנא\' (ישעיהו ו, ג) מלא כל הארץ כבודו רב הונא בריה דרב יהושע לא מסגי ארבע אמות בגילוי הראש אמר שכינה למעלה מראשי,שאל בן אלמנה אחת את ר\' אליעזר אבא אומר השקיני מים ואימא אומרת השקיני מים איזה מהם קודם אמר ליה הנח כבוד אמך ועשה כבוד אביך שאתה ואמך חייבים בכבוד אביך בא לפני רבי יהושע אמר לו כך,אמר לו רבי נתגרשה מהו אמר ליה מבין ריסי עיניך ניכר שבן אלמנה אתה הטל להן מים בספל וקעקע להן כתרנגולין,דרש עולא רבה אפיתחא דבי נשיאה מאי דכתיב (תהלים קלח, ד) יודוך ה\' כל מלכי ארץ כי שמעו אמרי פיך מאמר פיך לא נאמר אלא אמרי פיך בשעה שאמר הקב"ה (שמות כ, ב) אנכי ולא יהיה לך אמרו אומות העולם לכבוד עצמו הוא דורש,כיון שאמר (שמות כ, יא) כבד את אביך ואת אמך חזרו והודו למאמרות הראשונות רבא אמר מהכא (תהלים קיט, קס) ראש דברך אמת ראש דברך ולא סוף דברך אלא מסוף דברך ניכר שראש דברך אמת,בעו מיניה מרב עולא עד היכן כיבוד אב ואם אמר להם צאו וראו מה עשה עובד כוכבים אחד באשקלון ודמא בן נתינה שמו פעם אחת בקשו חכמים פרקמטיא בששים ריבוא שכר והיה מפתח מונח תחת מראשותיו של אביו ולא ציערו,אמר רב יהודה אמר שמואל שאלו את ר\' אליעזר עד היכן כיבוד אב ואם אמר להם צאו וראו מה עשה עובד כוכבים אחד לאביו באשקלון ודמא בן נתינה שמו בקשו ממנו חכמים אבנים לאפוד בששים ריבוא שכר ורב כהנא מתני בשמונים ריבוא והיה מפתח מונח תחת מראשותיו של אביו ולא ציערו,לשנה האחרת נתן הקב"ה שכרו שנולדה לו פרה אדומה בעדרו נכנסו חכמי ישראל אצלו אמר להם יודע אני בכם שאם אני מבקש מכם כל ממון שבעולם אתם נותנין לי אלא אין אני מבקש מכם אלא אותו ממון שהפסדתי בשביל כבוד אבא,וא"ר חנינא ומה מי שאינו מצווה ועושה כך מצווה ועושה עאכו"כ דאר"ח גדול מצווה ועושה ממי שאינו מצווה ועושה,אמר רב יוסף מריש ה"א מאן דהוה אמר לי הלכה כר"י דאמר סומא פטור מן המצות עבידנא יומא טבא לרבנן דהא לא מיפקידנא והא עבידנא השתא דשמעיתא להא דא"ר חנינא גדול מצווה ועושה יותר ממי שאינו מצווה ועושה אדרבה מאן דאמר לי דאין הלכה כרבי יהודה עבידנא יומא טבא לרבנן,כי אתא רב דימי אמר פעם אחת היה לבוש סירקון של זהב והיה יושב בין גדולי רומי ובאתה אמו וקרעתו ממנו וטפחה לו על ראשו וירקה לו בפניו ולא הכלימה,תני אבימי בריה דרבי אבהו יש מאכיל לאביו פסיוני וטורדו מן העולם ויש מטחינו בריחים'' None | 31a she persuades him with many statements of encouragement and does not treat him harshly. Therefore, in the mitzva of: “Honor your father and your mother” (Exodus 20:11), the Holy One, Blessed be He, preceded the mention of the honor due one’s father before mentioning the honor due one’s mother. The verse emphasizes the duty that does not come naturally. Similarly, it is revealed and known before the One Who spoke and the world came into being that a son fears his father more than his mother, because his father teaches him Torah, and consequently he is strict with him. Therefore, in the verse: “A man shall fear his mother and his father” (Leviticus 19:3), the Holy One, Blessed be He, preceded the mention of fear of the mother before the mention of fear of the father.,A tanna taught a baraita before Rav Naḥman: When a person causes his father and mother suffering, the Holy One, Blessed be He, says: I did well in not dwelling among them, for if I had dwelled among them they would have caused Me suffering as well, as it were. Rabbi Yitzḥak says: Anyone who transgresses in private, it is considered as though he is pushing away the feet of the Divine Presence, i.e., he distances God from him, so to speak. As it is stated: “So says the Lord: The heaven is My throne and the earth is My footstool” (Isaiah 66:1). When someone sins in secret, he demonstrates that he thinks God is absent from that place, and it is as though he pushes His feet away from the earth.,With regard to the same issue, Rabbi Yehoshua ben Levi says: It is prohibited for a person to walk even four cubits with an upright posture, which is considered an arrogant manner, as it is stated: “The entire world is full of His glory” (Isaiah 6:3). One who walks in an arrogant manner indicates a lack of regard for the glory and honor of God that is surrounding him, and thereby chases God from that place, as it were. The Gemara relates: Rav Huna, son of Rav Yehoshua, would not walk four cubits with an uncovered head. He said: The Divine Presence is above my head, and I must act respectfully.,The son of one widow asked Rabbi Eliezer: If my father says to me: Give me water to drink, and my mother also says to me: Give me water to drink, which of them should I honor first? Rabbi Eliezer said to him: Set aside the honor of your mother, and perform the honor of your father, as you and your mother are both obligated in the honor of your father. He came before Rabbi Yehoshua and asked him the same question, and Rabbi Yehoshua said this same answer to him.,The man said to him: My teacher, if one’s mother is divorced, what is the halakha? Rabbi Yehoshua said to him: From your eyelashes, which are filled with tears, it is evident that you are the son of a widow, and you have no father. Why, then, are you asking this question as though it were relevant for you? Consequently, Rabbi Yehoshua answered him sarcastically: Pour water for them into a pitcher and squawk at them as one does to summon chickens. In other words, if one’s mother is divorced, the same honor is due to both parents, and neither takes precedence.,§ Ulla the Great interpreted a verse homiletically at the entrance to the house of the Nasi. What is the meaning of that which is written: “All the kings of the earth shall give You thanks, O Lord, for they have heard the words of Your mouth” (Psalms 138:4)? It is not stated: The word of Your mouth, in the singular. Rather, the verse uses the expression: “The words of Your mouth,” in the plural. To what is this phrase referring? When the Holy One, Blessed be He, said: “I am the Lord your God” (Exodus 20:2), and, in the same verse: “You shall have no other gods before Me,” the nations of the world said: He teaches this for His own honor, as both statements entail respect for God.,Once He said: “Honor your father and your mother” (Exodus 20:11), they returned and conceded the truth of the first statements, which is why the verse uses the plural expression: “Words of Your mouth,” i.e., all the words of God’s mouth. Rava said: This can be derived from here: “The beginning of Your word is truth” (Psalms 119:160). Is the beginning of Your word truth but not the end of Your word? Rather, from the end of Your word it is apparent to everyone that the beginning of Your word is truth.,The Sages raised a dilemma before Rav Ulla: How far must one go to fulfill the mitzva of honoring one’s father and mother? Rav Ulla said to them: Go and see what one gentile did in Ashkelon, and his name was Dama ben Netina. Once the Sages sought to purchase merchandise perakmatya from him for six hundred thousand gold dinars’ profit, but the key for the container in which the merchandise was kept was placed under his father’s head, and he was sleeping at the time. And Dama ben Netina would not disturb his father by waking him, although he could have made a substantial profit.,Rav Yehuda says that Shmuel says: They asked Rabbi Eliezer: How far must one go to fulfill the mitzva of honoring one’s father and mother? Rabbi Eliezer said to them: Go and see what one gentile did for his father in Ashkelon, and the name of the son was Dama ben Netina. Once the Sages wished to purchase precious stones from him for the ephod of the High Priest for six hundred thousand gold dinars’ profit, and Rav Kahana taught that it was eight hundred thousand gold dinars’ profit. And the key to the chest holding the jewels was placed under his father’s head, and he would not disturb him.,The next year the Holy One, Blessed be He, gave Dama ben Netina his reward, as a red heifer was born in his herd, and the Jews needed it. When the Sages of Israel came to him he said to them: I know, concerning you, that if I were to ask for all the money in the world you would give it to me. But I ask only that money that I lost due to the honor of Father.,And Rabbi Ḥanina says: And if this is related about one who is not commanded by the Torah to honor his father, as Dama was a gentile, and nevertheless when he performs the mitzva he is given this great reward, all the more so is one rewarded who is commanded to fulfill a mitzva and performs it. As Rabbi Ḥanina says: Greater is one who is commanded to do a mitzva and performs it than one who is not commanded to do a mitzva and performs it.,Rav Yosef, who was blind, said: At first I would say: If someone would tell me that the halakha is in accordance with the opinion of Rabbi Yehuda, who says: A blind person is exempt from fulfilling the mitzvot, I would make a festive day for the rabbis, as I am not commanded and yet I perform the mitzvot. This means my reward is very great. Now that I have heard that which Rabbi Ḥanina says: Greater is one who is commanded to do a mitzva and performs it than one who is not commanded to do a mitzva and performs it, on the contrary: If someone would tell me that the halakha is not in accordance with the opinion of Rabbi Yehuda, and a blind person is obligated in mitzvot, I would make a festive day for the rabbis.,When Rav Dimi came from Eretz Yisrael to Babylonia, he said: Once Dama ben Netina was wearing a fine cloak sirkon of gold, and was sitting among the nobles of Rome. And his mother came to him and tore his garment from him and smacked him on the head and spat in his face, and yet he did not embarrass her.,Avimi, son of Rabbi Abbahu, taught: There is a type of son who feeds his father pheasant pasyonei and yet this behavior causes him to be removed from the World, i.e., the World-to-Come; and there is one who makes him grind with a millstone, which is difficult work,'' None |
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