1. Tosefta, Berachot, 2.9 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •leadership, synagogue, prayer leader Found in books: Levine (2005) 209| 2.9. "השושבינין וכל בני החופה פטורין מן התפלה ומן התפילין כל שבעת הימים וחייבין בק\"ש רבי שילא אומר חתן פטור וכל בני החבורה חייבין.", | |
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2. Tosefta, Megillah, 3.21 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •leadership, synagogue, prayer leader Found in books: Levine (2005) 237| 3.21. "כתב הנכתב ליחיד מכנין אותה לרבים לרבים אין מכנין אותה ליחיד רבי יהודה אומר המתרגם פסוק כצורתו הרי זה בדאי והמוסיף הרי זה מגדף. תורגמן העומד לפני חכם אינו רשאי לא לפחות ולא להוסיף ולא לשנות אלא אם כן יהיה אביו או רבו. ", | |
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3. Mishnah, Berachot, 5.3 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •leadership, synagogue, prayer leader Found in books: Levine (2005) 209| 5.3. "הָאוֹמֵר עַל קַן צִפּוֹר יַגִּיעוּ רַחֲמֶיךָ, וְעַל טוֹב יִזָּכֵר שְׁמֶךָ, מוֹדִים מוֹדִים, מְשַׁתְּקִין אוֹתוֹ. הָעוֹבֵר לִפְנֵי הַתֵּיבָה וְטָעָה, יַעֲבֹר אַחֵר תַּחְתָּיו, וְלֹא יְהֵא סָרְבָן בְּאוֹתָהּ שָׁעָה. מִנַּיִן הוּא מַתְחִיל, מִתְּחִלַּת הַבְּרָכָה שֶׁטָּעָה בָהּ: \n", | 5.3. "The one who says, “On a bird’s nest may Your mercy be extended,” [or] “For good may Your name be blessed” or “We give thanks, we give thanks,” they silence him. One who was passing before the ark and made a mistake, another should pass in his place, and he should not be as one who refuses at that moment. Where does he begin? At the beginning of the blessing in which the other made a mistake.", |
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4. Mishnah, Megillah, 4.8-4.9 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •leadership, synagogue, prayer leader Found in books: Levine (2005) 209| 4.8. "הָאוֹמֵר אֵינִי עוֹבֵר לִפְנֵי הַתֵּבָה בִצְבוּעִין, אַף בִּלְבָנִים לֹא יַעֲבֹר. בְּסַנְדָּל אֵינִי עוֹבֵר, אַף יָחֵף לֹא יַעֲבֹר. הָעוֹשֶׂה תְפִלָּתוֹ עֲגֻלָּה, סַכָּנָה וְאֵין בָּהּ מִצְוָה. נְתָנָהּ עַל מִצְחוֹ אוֹ עַל פַּס יָדוֹ, הֲרֵי זוֹ דֶּרֶךְ הַמִּינוּת. צִפָּן זָהָב, וּנְתָנָהּ עַל בֵּית אֻנְקְלִי שֶׁלּוֹ, הֲרֵי זוֹ דֶּרֶךְ הַחִיצוֹנִים:", 4.9. "הָאוֹמֵר יְבָרְכוּךָ טוֹבִים, הֲרֵי זוֹ דֶּרֶךְ הַמִּינוּת. עַל קַן צִפּוֹר יַגִּיעוּ רַחֲמֶיךָ, וְעַל טוֹב יִזָּכֵר שְׁמֶךָ, מוֹדִים מוֹדִים, מְשַׁתְּקִין אוֹתוֹ. הַמְכַנֶּה בָעֲרָיוֹת, מְשַׁתְּקִין אוֹתוֹ. הָאוֹמֵר, וּמִזַּרְעֲךָ לֹא תִתֵּן לְהַעֲבִיר לַמֹּלֶךְ (ויקרא יח), וּמִזַרְעָךְ לֹא תִתֵּן לְאַעְבָּרָא בְּאַרְמָיוּתָא, מְשַׁתְּקִין אוֹתוֹ בִנְזִיפָה:", | 4.8. "If one says, “I will not pass before the ark in colored clothes,” even in white clothes he may not pass before it. [If one says], “I will not pass before it in shoes,” even barefoot he may not pass before it. One who makes his tefillin [for the head] round, it is dangerous and has no religious value. If he put them on his forehead or on the palm of his hand, behold this is the way of heresy. If he overlaid them with gold or put [the one for the hand] on his sleeve, behold this is the manner of the outsiders.", 4.9. "If one says “May the good bless you,” this is the way of heresy. [If one says], “May Your mercy reach the nest of a bird,” “May Your name be mentioned for the good,” “We give thanks, we give thanks,” they silence him. One who uses euphemisms in the portion dealing with forbidden marriages, he is silenced. If he says, [instead of] “And you shall not give any of your seed to be passed to Moloch,” (Leviticus 18:21) “You shall not give [your seed] to pass to a Gentile woman,” he silenced with a rebuke.", |
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5. New Testament, John, 9.22, 12.42, 16.2 (1st cent. CE - 1st cent. CE) Tagged with subjects: •leadership, synagogue, prayer leader Found in books: Levine (2005) 209| 9.22. ταῦτα εἶπαν οἱ γονεῖς αὐτοῦ ὅτι ἐφοβοῦντο τοὺς Ἰουδαίους, ἤδη γὰρ συνετέθειντο οἱ Ἰουδαῖοι ἵνα ἐάν τις αὐτὸν ὁμολογήσῃ Χριστόν, ἀποσυνάγωγος γένηται. 12.42. Ὅμως μέντοι καὶ ἐκ τῶν ἀρχόντων πολλοὶ ἐπίστευσαν εἰς αὐτόν, ἀλλὰ διὰ τοὺς Φαρισαίους οὐχ ὡμολόγουν ἵνα μὴ ἀποσυνάγωγοι γένωνται, 16.2. ἀποσυναγώγους ποιήσουσιν ὑμᾶς· ἀλλʼ ἔρχεται ὥρα ἵνα πᾶς ὁ ἀποκτείνας [ὑμᾶς] δόξῃ λατρείαν προσφέρειν τῷ θεῷ. | 9.22. His parents said these things because they feared the Jews; for the Jews had already agreed that if any man would confess him as Christ, he would be put out of the synagogue. 12.42. Nevertheless even of the rulers many believed in him, but because of the Pharisees they didn't confess it, so that they wouldn't be put out of the synagogue, 16.2. They will put you out of the synagogues. Yes, the time comes that whoever kills you will think that he offers service to God. |
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6. Anon., Genesis Rabba, 49.23, 65.15 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •leadership, synagogue, prayer leader Found in books: Levine (2005) 204, 209| 65.15. וַיֹּאמֶר יַעֲקֹב אֶל רִבְקָה אִמּוֹ הֵן עֵשָׂו אָחִי אִישׁ שָׂעִר (בראשית כז, יא), גְּבַר שֵׁדִין, כְּמָה דְאַתְּ אָמַר (ישעיה יג, כא): וּשְׂעִירִים יְרַקְּדוּ שָׁם, (בראשית כז, יא): וְאָנֹכִי אִישׁ חָלָק, כְּמָה דְאַתְּ אָמַר (דברים לב, ט): כִּי חֵלֶק ה' עַמּוֹ. רַבִּי לֵוִי אָמַר מָשָׁל לְקַוָּץ וְקֵרֵחַ, שֶׁהָיוּ עוֹמְדִין עַל שְׂפַת הַגֹּרֶן, וְעָלָה הַמּוֹץ בַּקַּוָּץ וְנִסְתַּבֵּךְ בִּשְׂעָרוֹ, עָלָה הַמּוֹץ בַּקֵּרֵחַ וְנָתַן יָדוֹ עַל רֹאשׁוֹ וְהֶעֱבִירוֹ. כָּךְ עֵשָׂו הָרָשָׁע מִתְלַכְלֵךְ בַּעֲוֹנוֹת כָּל יְמוֹת הַשָּׁנָה וְאֵין לוֹ בַּמֶּה יְכַפֵּר, אֲבָל יַעֲקֹב מִתְלַכְלֵךְ בַּעֲווֹנוֹת כָּל יְמוֹת הַשָּׁנָה וּבָא יוֹם הַכִּפּוּרִים וְיֶשׁ לוֹ בַּמֶּה יְכַפֵּר, שֶׁנֶּאֱמַר (ויקרא טז, ל): כִּי בַיּוֹם הַזֶּה יְכַפֵּר. רַבִּי יִצְחָק אָמַר לֹא שָׁאוּל הוּא לָהּ וְלֹא שְׁאוּלָה הִיא לֵיהּ, אֶלָּא (ויקרא טז, כב): וְנָשָׂא הַשָֹּׂעִיר עָלָיו, זֶה עֵשָׂו, שֶׁנֶּאֱמַר: הֵן עֵשָׂו אָחִי אִישׁ שָׂעִר. (ויקרא טז, כב): אֶת כָּל עֲוֹנֹתָם, עֲוֹנוֹת תַּם, שֶׁנֶּאֱמַר (בראשית כה, כז): וְיַעֲקֹב אִישׁ תָּם. (בראשית כז, יב): אוּלַי יְמֻשֵּׁנִי אָבִי וְהָיִיתִי בְעֵינָיו כִּמְתַעְתֵּעַ, כְּמֵת וּכְתוֹעֶה וּכְעוֹבֵד עֲבוֹדַת כּוֹכָבִים. (בראשית כז, יב): וְהֵבֵאתִי עָלַי קְלָלָה וגו', אֲפִלּוּ בְּרָכָה אַחַת שֶׁהוּא עָתִיד לִתֵּן בַּסוֹף אֵינוֹ נוֹתְנָהּ לִי. (בראשית כז, יג): וַתֹּאמֶר לוֹ אִמּוֹ עָלַי קִלְלָתְךָ בְּנִי, רַבִּי אַבָּא בַּר כַּהֲנָא אָמַר אָדָם שֶׁחָטָא לֹא אִמּוֹ נִתְקַלְּלָה, שֶׁנֶּאֱמַר (בראשית ג, יז): אֲרוּרָה הָאֲדָמָה בַּעֲבוּרֶךָ, אַף אַתָּה עָלַי קִלְלָתְךָ בְּנִי. אָמַר רַבִּי יִצְחָק עָלַי לִכָּנֵס וְלוֹמַר לְאָבִיךָ יַעֲקֹב צַדִּיק וְעֵשָׂו רָשָׁע. (בראשית כז, יד): וַיֵּלֶךְ וַיִּקַּח וַיָּבֵא לְאִמּוֹ, אָנוּס וְכָפוּף וּבוֹכֶה. | |
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| 7. Palestinian Talmud, Berachot, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan |
| 8. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Levine (2005) 209 |
9. Babylonian Talmud, Menachot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •leadership, synagogue, prayer leader Found in books: Levine (2005) 204 | 28b. b that Moses fashioned /b were b fit for his /b generation b and /b were b fit for /b future b generations. /b Yet the b trumpets /b that Moses fashioned were b fit for his /b generation b but /b were b unfit for /b future b generations. /b ,The Gemara asks: b What is the reason /b that the b trumpets /b were unfit for future generations? b If we say that /b it is because b the verse states: “Make for you /b two silver trumpets” (Numbers 10:2), meaning that they are fit b for you, but not for /b future b generations, /b that is difficult; b if that is so, /b then the verse: b “Make for you an Ark of wood” /b (Deuteronomy 10:1), should b also /b teach b that /b the Ark is fit only b for you, but not for /b future b generations. /b This cannot be the i halakha /i , as the i baraita /i stated explicitly that all vessels, other than the trumpets, that were fashioned by Moses were fit for future generations., b Rather, /b the term “for you” that is written with regard to the fashioning of the Ark should be understood b either according to the one who says /b that b “for you” /b means b from your own /b property, b or according to the one who says /b that God said to Moses: b I desire, as it were, /b that the Ark be fashioned b from your /b property b more than /b I desire that it be fashioned b from /b the property b of /b the rest of the nation (see i Yoma /i 3b). Accordingly, b here too, /b with regard to the trumpets, the term “for you” b should be /b understood in b this /b manner. The Gemara responds: b There, /b with regard to the trumpets, b it is different, as the verse states “for you” twice: “Make for you /b two trumpets of silver, of beaten work you shall make them, b and they shall be for you /b for the calling of the congregation” (Numbers 10:2).,§ The Gemara relates: b Rav Pappa, son of Rav Ḥanin, taught /b a i baraita /i b before Rav Yosef: /b The b Candelabrum /b could be b fashioned from /b a complete b block /b and b from gold. /b If one b fashioned it from silver, /b it is b fit. /b If one fashioned it b from tin, or from lead, or from other types of metal [ i gisteron /i ], Rabbi /b Yehuda HaNasi b deems /b it b unfit, and Rabbi Yosei, son of Rabbi Yehuda, deems /b it b fit. /b If one fashioned it b from wood, or from bone, or from glass, everyone agrees /b that it is b unfit. /b ,Rav Yosef b said to him: What, /b in b your opinion, /b is the explanation of the dispute between Rabbi Yehuda HaNasi and Rabbi Yosei, son of Rabbi Yehuda? Rav Pappa, son of Rav Ḥanin, b said to him: Both /b this b Sage and /b that b Sage interpret /b the verse: “And you will make a Candelabrum of pure gold; of beaten work will the Candelabrum be made” (Exodus 25:31), by means of the principle of b generalizations and details. /b The verse begins with a generalization: “And you will make a Candelabrum,” followed by a detail: “of pure gold,” which is then followed by a generalization: “Will the Candelabrum be made.” According to the hermeneutic principle of generalizations and details, this teaches that any item that is similar to the detail is also deemed fit., b But /b one b Sage, /b Rabbi Yosei, son of Rabbi Yehuda, b holds /b that b just as /b the item mentioned in b the detail /b is clearly b defined /b as a type b of metal, so too, all /b other types b of metal /b may be used in fashioning the Candelabrum. b And /b one b Sage, /b Rabbi Yehuda HaNasi, b holds /b that b just as /b the item mentioned in b the detail /b is clearly b defined /b as b an item of substantial value, so too, all items of substantial value /b may be used in fashioning the Candelabrum. Rav Yosef b said to him: Remove your /b i baraita /i b in light of my /b i baraita /i .,Rav Yosef continued: b As it is taught /b in a i baraita /i : With regard to Temple b service vessels that /b one b fashioned from wood, Rabbi /b Yehuda HaNasi b deems /b them b unfit and Rabbi Yosei, son of Rabbi Yehuda, deems /b them b fit. /b According to this i baraita /i , their dispute was with regard to a Candelabrum fashioned from wood, not from metal. Rav Yosef explains: b With regard to what /b principle b do they disagree? Rabbi /b Yehuda HaNasi b interprets /b verses by means of the principle of b generalizations and details, and Rabbi Yosei, son of Rabbi 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 will make a Candelabrum of pure gold; of beaten work will the Candelabrum be made” (Exodus 25:31), by means of the principle of b generalizations and details. “And you will make a Candelabrum of” /b is b a generalization, /b as the material of the Candelabrum is not specified; b “pure gold” /b is b a detail, /b limiting the material exclusively to gold; and by then stating: b “of beaten work will the Candelabrum be made,” /b the verse b then makes a generalization. /b 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 similar to the detail, /b leading to this conclusion: b Just as /b the item mentioned in b the detail /b is clearly b defined /b as a type b of metal, so too, all /b other types b of metal /b may be used in fashioning the Candelabrum.,By contrast, b Rabbi Yosei, son of Rabbi Yehuda, interprets /b the verse by means of the principle of b amplifications and restrictions. “And you will make a Candelabrum of” /b is b an amplification, /b as the material of the Candelabrum is not specified; b “pure gold” /b is b a restriction, /b limiting the material exclusively to gold; and by then stating: b “of beaten work will the Candelabrum be made,” /b the verse b repeated and amplified. /b There is a hermeneutical principle that when a verse b amplified and /b then b restricted and /b then b amplified, it amplified /b the relevant category to include b everything /b except the specific matter excluded in the restriction. b And what did /b the verse b include? It includes all materials, /b even wood. b And what did /b the verse b exclude /b with this restriction? b It excluded /b a Candelabrum fashioned b from earthenware, /b which is furthest in quality from gold.,Rav Pappa, son of Rav Ḥanin, said to him: b On the contrary, remove your /b i baraita /i b in light of my /b i baraita /i . Rav Yosef responded: That b cannot enter your mind, as it is taught /b in another i baraita /i : If the one who is fashioning the Candelabrum b has no gold, he may bring even /b a Candelabrum made b of silver, of copper, of iron, of tin, or of lead. Rabbi Yosei, son of Rabbi Yehuda, deems /b it b fit even /b if it was fashioned b from wood. /b It is evident from this i baraita /i that the dispute pertains only to a Candelabrum fashioned from wood, and Rabbi Yehuda HaNasi agrees that it may be fashioned from other types of metal., b And it is taught /b in b another /b i baraita /i : b A person may not construct a house /b in the exact b form of /b the b Sanctuary, /b nor b a portico [ i akhsadra /i ] corresponding to /b the b Entrance Hall /b of the Sanctuary, nor b a courtyard corresponding to /b the Temple b courtyard, /b nor b a table corresponding to /b the b Table /b in the Temple, nor b a candelabrum corresponding to /b the b Candelabrum /b in the Temple. b But one may fashion /b a candelabrum b of five or of six or of eight /b branches. b And /b one b may not fashion /b a candelabrum b of seven /b branches, b and /b this is the i halakha /i b even /b if he constructs it b from other kinds of metal /b rather than gold, since the Candelabrum used in the Temple may be fashioned from other metals.,The i baraita /i continues: b Rabbi Yosei, son of Rabbi Yehuda, says: /b One b may not even fashion /b a candelabrum b from wood, in the manner that the kings of the Hasmonean monarchy did /b in the Temple. The Candelabrum used in the Temple in the time of the Hasmonean kings was fashioned from wood. The Rabbis b said to /b Rabbi Yosei, son of Rabbi Yehuda: You seek to bring b a proof from there? /b In the time of the Hasmoneans the Candelabrum was not fashioned from wood but from b spits [ i shappudim /i ] of iron, and they covered them with tin. /b Later, when b they grew richer /b and could afford to fashion a Candelabrum of higher-quality material, b they fashioned /b the Candelabrum b from silver. /b When b they again grew richer, they fashioned /b the Candelabrum b from gold. /b ,§ b Shmuel says in the name of /b a certain b elder: The height of /b the b Candelabrum /b was b eighteen handbreadths. The base and the flower /b that was upon the base were a height of b three handbreadths; and two handbreadths /b above that were b bare; and /b there was above that b one handbreadth, which /b had b a goblet, knob, and flower on it. And two handbreadths /b above that were b bare, and /b there was above that b one handbreadth /b that had b a knob. /b , b And two branches emerge from /b the knob, b one toward this /b direction b and one toward that /b direction, b and they extend and rise up to the height of the Candelabrum. And one handbreadth /b above that was b bare, and /b there was above that b one handbreadth /b that had b a knob. And two branches emerge from /b the knob, b one toward this /b direction b and one toward that /b direction, b and they extend and rise up to the height of /b the b Candelabrum. And /b one b handbreadth /b above that was b bare, and /b there was above that one b handbreadth /b that had b a knob. And two branches emerge from /b the knob, b one toward this /b direction b and one toward that /b direction, b and they extend and rise up to the height of /b the b Candelabrum. And two handbreadths /b above that were b bare. /b There then b remained there three handbreadths in which /b there were b three goblets, and a knob, and a flower. /b , b And /b the b goblets /b of the Candelabrum, b to what are they similar? /b They were b like Alexandrian goblets, /b which are long and narrow. The b knobs, to what are they similar? /b They were b like /b the shape of b the apples of the Cherethites. /b The b flowers, to what are they similar? /b They were b like the ornaments /b that are etched in b columns. And /b there b are found to be /b a total of b twenty-two goblets, eleven knobs, /b and b nine flowers /b on the Candelabrum.,With regard to the b goblets, /b the absence of b each prevents fulfillment of the mitzva with the others; /b with regard to the b knobs, /b the absence of b each prevents fulfillment of the mitzva with the others; /b with regard to the b flowers, /b the absence of b each prevents fulfillment of the mitzva with the others. /b With regard to the b goblets, knobs, and flowers, /b the absence of b each prevents fulfillment of the mitzva with the others. /b ,The Gemara asks: b Granted, /b there were b twenty-two goblets /b on the Candelabrum, b as it is written: “And in the Candelabrum four goblets /b made like almond blossoms” (Exodus 25:34), b and it is written: “Three goblets made like almond blossoms in one branch, a knob, and a flower; /b and three goblets made like almond blossoms in the other branch, a knob, and a flower; so for the six branches going out of the Candelabrum” (Exodus 25:33). Therefore, the Candelabrum contains the b four /b goblets b of its /b main shaft, |
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| 10. Epiphanius, Panarion, 29.9.2 (4th cent. CE - 5th cent. CE) Tagged with subjects: •leadership, synagogue, prayer leader Found in books: Levine (2005) 209 |
11. Babylonian Talmud, Avodah Zarah, None Tagged with subjects: •leadership, synagogue, prayer leader Found in books: Levine (2005) 204| 43a. הני אין צורת דרקון לא,אלא פשיטא במוצא וכדתנן המוצא כלים ועליהם צורת חמה,רישא וסיפא במוצא ומציעתא בעושה,אמר אביי אין רישא וסיפא במוצא ומציעתא בעושה,רבא אמר כולה במוצא ומציעתא רבי יהודה היא דתניא רבי יהודה מוסיף אף דמות מניקה וסר אפיס מניקה על שם חוה שמניקה כל העולם כולו סר אפיס על שם יוסף שסר ומפיס את כל העולם כולו והוא דנקיט גריוא וקא כייל והיא דנקטא בן וקא מניקה:,תנו רבנן איזהו צורת דרקון פירש רשב"א כל שיש לו ציצין בין פרקיו מחוי רבי אסי בין פרקי צואר אמר ר' חמא ברבי חנינא הלכה כר"ש בן אלעזר,אמר רבה בר בר חנה אמר רבי יהושע בן לוי פעם אחת הייתי מהלך אחר ר' אלעזר הקפר בריבי בדרך ומצא שם טבעת ועליה צורת דרקון ומצא עובד כוכבים קטן ולא אמר לו כלום מצא עובד כוכבים גדול ואמר לו בטלה ולא בטלה סטרו ובטלה,ש"מ תלת ש"מ עובד כוכבים מבטל עבודת כוכבים שלו ושל חבירו וש"מ יודע בטיב של עבודת כוכבים ומשמשיה מבטל ושאינו יודע בטיב עבודת כוכבים ומשמשיה אינו מבטל וש"מ עובד כוכבים מבטל בעל כרחו,מגדף בה רבי חנינא ולית ליה לרבי אלעזר הקפר בריבי הא דתנן המציל מן הארי ומן הדוב ומן הנמר ומן הגייס ומן הנהר ומזוטו של ים ומשלוליתו של נהר והמוצא בסרטיא ופלטיא גדולה ובכל מקום שהרבים מצוין שם הרי אלו שלו מפני שהבעלים מתייאשין מהן,אמר אביי נהי דמינה מייאש מאיסורא מי מייאש מימר אמר אי עובד כוכבים משכח לה מפלח פלח לה אי ישראל משכח לה איידי דדמיה יקרין מזבין לה לעובד כוכבים ופלח לה:,תנן התם דמות צורות לבנות היה לו לר"ג בעלייתו בטבלא בכותל שבהן מראה את ההדיוטות ואומר להן כזה ראיתם או כזה ראיתם,ומי שרי והכתיב (שמות כ, כג) לא תעשון אתי לא תעשון כדמות שמשי המשמשים לפני,אמר אביי לא אסרה תורה אלא שמשין שאפשר לעשות כמותן,כדתניא לא יעשה אדם בית תבנית היכל אכסדרה תבנית אולם חצר תבנית עזרה שולחן תבנית שולחן מנורה תבנית מנורה אבל הוא עושה של ה' ושל ו' ושל ח' ושל ז' לא יעשה אפילו של שאר מיני מתכות,רבי יוסי בר יהודה אומר אף של עץ לא יעשה כדרך שעשו בית חשמונאי,אמרו לו משם ראיה שפודין של ברזל היו וחופין בבעץ העשירו עשאום של כסף חזרו והעשירו עשאום של זהב,ושמשין שאי אפשר לעשות כמותן מי שרי והתניא לא תעשון אתי לא תעשון כדמות שמשי המשמשים לפני במרום,אמר אביי | 43a. The Sages interpret this verse as referring to the heavenly constellations, which indicates that it b is /b prohibited to form only b these /b figures, but it is b not /b prohibited to form b a figure of a dragon. /b , b Rather, /b the Gemara concludes, it is b obvious /b that this i halakha /i is referring to a case b where /b one b finds /b a vessel with the figure of a dragon, b and /b this is b as we learned /b in the mishna: In the case of b one who finds vessels, and upon them is a figure of the sun, /b a figure of the moon, or a figure of a dragon, he must take them and cast them into the Dead Sea.,The Gemara asks about the lack of consistency between the clauses of Rav Sheshet’s statement: Can it be that b the first clause and the last clause are /b referring to a case b where one finds /b vessels with the specified figures, b and the middle clause is /b referring to a case b where one forms /b these figures?, b Abaye said: Indeed, the first clause and the last clause are /b referring to cases b where one finds /b vessels with figures, b and the middle clause is /b referring to a case b where one forms /b figures., b Rava said: The entire /b statement of Rav Sheshet is referring to a case b where one finds /b vessels with these figures, b and the middle clause is /b in accordance with the opinion of b Rabbi Yehuda. As it is taught /b in a i baraita /i that b Rabbi Yehuda adds /b to the list of forbidden figures b even a figure of a nursing woman and i Sar Apis /i . /b The figure of b a nursing woman /b is worshipped as it b symbolizes Eve, who nurses the entire world. /b The figure of b i Sar Apis /i /b is worshipped as it b symbolizes Joseph, who ruled over [ i sar /i ] and appeased [ i mefis /i ] the entire world /b by distributing food during the seven years of famine (see Genesis, chapter 41). b But /b the figure of i Sar Apis /i is forbidden b only when it is holding a dry measure and measuring /b with it; b and /b the figure of a nursing woman is forbidden b only when she is holding a child and nursing /b it.,§ b The Sages taught: What is a figure of a dragon? Rabbi Shimon ben Elazar explained: /b It is b any /b figure b that has scales between its joints. Rabbi Asi motioned /b with his hands to depict scales b between the joints of the neck. Rabbi Ḥama, son of Rabbi Ḥanina, says: /b The b i halakha /i /b is b in accordance with /b the opinion of b Rabbi Shimon ben Elazar. /b , b Rabba bar bar Ḥana says /b that b Rabbi Yehoshua ben Levi says: Once, I was following Rabbi Elazar HaKappar the Distinguished on the road, and he found a ring there, and there was a figure of a dragon on it. And he /b then b encountered a minor gentile boy, but did not say anything to him. He /b then b encountered an adult gentile, and said to him: Revoke /b the ring’s idolatrous status. b But /b the gentile b did not revoke it. /b Rabbi Elazar HaKappar then b slapped him /b across his face, whereupon the gentile succumbed b and revoked /b its idolatrous status.,The Gemara comments: b Learn from /b this incident the following b three /b i halakhot /i : b Learn from it /b that b a gentile can revoke /b the idolatrous status of both b his /b object of b idol worship and that of another /b gentile. b And learn from /b the fact that Rabbi Elazar HaKappar waited to find an adult gentile, that only one who b is aware of the nature of idol worship and its accessories can revoke /b the idol’s status, b but /b one b who is not aware of the nature of idol worship and its accessories, /b such as a minor, b cannot revoke /b the idol’s status. b And /b finally, b learn from it /b that b a gentile can revoke /b the status of an idol even b against his will. /b , b Rabbi Ḥanina ridiculed /b this ruling and asked: b But /b why was it necessary to have a gentile actively revoke the idolatrous status of the ring? b Doesn’t Rabbi Elazar HaKappar the Distinguished maintain /b in accordance with b that which we learned /b in a i baraita /i : In the case of b one who saves /b an object b from a lion, or from a bear, or from a cheetah, or from a troop /b of soldiers, b or from a river, or from the tide of the sea, or from the flooding of a river, or /b similarly b one who finds /b an object b in a main thoroughfare or /b in b a large plaza, or /b for that matter, b anywhere frequented by the public, /b in all these cases, the objects belong b to him, because the owners despair of /b recovering b them? /b Therefore, in the case of a lost ring with an idolatrous figure on it, its idolatrous status is automatically revoked, as its owner despairs of recovering it., b Abaye said: Granted, /b the owner b despairs of /b recovering the object b itself, but does he despair of /b its b forbidden [ i me’issura /i ] /b idolatrous status? The owner does not assume that the object will never be worshipped again; rather, b he says /b to himself: b If a gentile finds it, he will worship it. If a Jew finds it, since it is valuable, he will sell it to a gentile who will /b then b worship it. /b Therefore, Rabbi Elazar HaKappar had to have the ring’s idolatrous status revoked.,§ b We learned /b in a mishna b there /b ( i Rosh HaShana /i 24a): b Rabban Gamliel had /b diagrams of the different b figures of moons /b drawn b on a tablet /b that hung b on the wall of his attic, which he would show to the ordinary /b people b [ i hahedyotot /i ] /b who came to testify about sighting the new moon but who were unable to adequately describe what they had seen. b And he would say to them: Did you see /b an image b like this, or did you see /b an image b like that? /b ,The Gemara asks: b And is /b it b permitted /b to form these figures? b But isn’t it written: “You shall not make with Me /b gods of silver, or gods of gold” (Exodus 20:20), which is interpreted to mean: b You shall not make figures of My attendants who serve before Me, /b i.e., those celestial bodies that were created to serve God, including the sun and the moon.,In answering, b Abaye said: The Torah prohibited only /b the figures of those b attendants that /b one can b possibly reproduce /b something that is truly b in their likeness. /b Since it is impossible to reproduce the sun and the moon, the prohibition does not apply to these entities., b As it is taught /b in a i baraita /i : b A person may not construct a house /b in the exact b image of the Sanctuary, /b nor b a portico /b in the exact b image of the Entrance Hall /b of the Sanctuary, nor b a courtyard corresponding to the Temple courtyard, /b nor b a table corresponding to the Table /b in the Temple, nor b a candelabrum corresponding to the Candelabrum /b in the Temple. b But /b one b may fashion /b a candelabrum b of five or of six or of eight /b lamps. b And /b one b may not fashion /b a candelabrum b of seven /b lamps b even /b if he constructs it b from other kinds of metal /b rather than gold, as in extenuating circumstances the Candelabrum in the Temple may be fashioned from other metals.,The i baraita /i continues: b Rabbi Yosei bar Yehuda says: One may not fashion a candelabrum of wood either, in the manner that /b the kings of b the Hasmonean monarchy fashioned /b it. When they first purified the Temple they had to fashion the Candelabrum out of wood as no other material was available. Since a wooden candelabrum is fit for the Temple, it is prohibited to fashion one of this kind for oneself.,The Rabbis b said to /b Rabbi Yosei bar Yehuda: Do you seek to cite b a proof from there, /b i.e., from the Hasmonean era, that a candelabrum fashioned of wood is fit for the Temple? During that era the branches of the Candelabrum b were /b fashioned from b spits [ i shappudin /i ] of iron, and they covered /b them b with tin [ i beva’atz /i ]. /b Later, when b they grew richer /b and could afford a Candelabrum of higher-quality material, b they fashioned /b the Candelabrum b from silver. /b When b they grew even richer, they fashioned /b the Candelabrum b from gold. /b In any event, Abaye proves from this i baraita /i that the prohibition against forming a figure applies only to items that can be reconstructed in an accurate manner. Since this is not possible in the case of the moon, Rabban Gamliel’s figures were permitted.,The Gemara asks: b And is it /b actually b permitted /b to fashion figures of those b attendants /b of God concerning b which it is impossible to reproduce their likeness? But isn’t it taught /b in a i baraita /i that the verse: b “You shall not make with Me /b gods of silver” (Exodus 20:20), is interpreted to mean: b You shall not make figures of My attendants who serve before Me on high? /b Apparently, this includes the sun and the moon., b Abaye said: /b |
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| 12. Septuagint, 4 Maccabees, 36 Tagged with subjects: •leadership, synagogue, prayer leader Found in books: Levine (2005) 237 |
| 14. Anon., Seder Eliyahu Zuta, 23 Tagged with subjects: •leadership, synagogue, prayer leader Found in books: Levine (2005) 204 |
