1. Hebrew Bible, Genesis, 33.18 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •levine, lee Found in books: Bar Asher Siegal (2013), Early Christian Monastic Literature and the Babylonian Talmud, 147| 33.18. "וַיָּבֹא יַעֲקֹב שָׁלֵם עִיר שְׁכֶם אֲשֶׁר בְּאֶרֶץ כְּנַעַן בְּבֹאוֹ מִפַּדַּן אֲרָם וַיִּחַן אֶת־פְּנֵי הָעִיר׃", | 33.18. "And Jacob came in peace to the city of Shechem, which is in the land of Canaan, when he came from Paddan-aram; and encamped before the city.", |
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2. Septuagint, Judith, 12.7 (2nd cent. BCE - 0th cent. CE) Tagged with subjects: •levine, lee i. Found in books: Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 311 | 12.7. So Holofernes commanded his guards not to hinder her. And she remained in the camp for three days, and went out each night to the valley of Bethulia, and bathed at the spring in the camp. |
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3. Mishnah, Tamid, 3.4 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •levine, lee Found in books: Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 16| 3.4. "נִכְנְסוּ לְלִשְׁכַּת הַכֵּלִים, וְהוֹצִיאוּ מִשָּׁם תִּשְׁעִים וּשְׁלשָׁה כְלֵי כֶסֶף וּכְלֵי זָהָב. הִשְׁקוּ אֶת הַתָּמִיד בְּכוֹס שֶׁל זָהָב. אַף עַל פִּי שֶׁהוּא מְבֻקָּר מִבָּעֶרֶב, מְבַקְּרִין אוֹתוֹ לְאוֹר הָאֲבוּקוֹת: \n", | 3.4. "They went into the chamber of the vessels and they took out ninety-three vessels of silver and gold. They gave the animal for the daily sacrifice a drink from a cup of gold. Although it had been examined on the previous evening it was now examined again by torchlight.", |
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4. Mishnah, Hagigah, 3.6 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •levine, lee Found in books: Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 159| 3.6. "הַגַּבָּאִין שֶׁנִּכְנְסוּ לְתוֹךְ הַבַּיִת, וְכֵן הַגַּנָּבִים שֶׁהֶחֱזִירוּ אֶת הַכֵּלִים, נֶאֱמָנִין לוֹמַר, לֹא נָגָעְנוּ. וּבִירוּשָׁלַיִם נֶאֱמָנִין עַל הַקֹּדֶשׁ, וּבִשְׁעַת הָרֶגֶל אַף עַל הַתְּרוּמָה: \n", | 3.6. "Tax-collectors who entered a house, and similarly thieves who restored [stolen] vessels are believed if they say, “We have not touched [anything].” And in Jerusalem they are believed in regard to sacred things, and during a festival also in regard to terumah.", |
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| 5. Josephus Flavius, Life, 65-67 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 171 |
6. Josephus Flavius, Jewish War, 5.181 (1st cent. CE - 1st cent. CE) Tagged with subjects: •levine, lee Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 171 | 5.181. There were, moreover, several groves of trees, and long walks through them, with deep canals, and cisterns, that in several parts were filled with brazen statues, through which the water ran out. There were withal many dove-courts of tame pigeons about the canals. |
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7. Josephus Flavius, Jewish Antiquities, 15.328-15.330 (1st cent. CE - 1st cent. CE) Tagged with subjects: •levine, lee Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 171 | 15.328. But then this magnificent temper of his, and that submissive behavior and liberality which he exercised towards Caesar, and the most powerful men of Rome, obliged him to transgress the customs of his nation, and to set aside many of their laws, and by building cities after an extravagant manner, and erecting temples,— 15.329. not in Judea indeed, for that would not have been borne, it being forbidden for us to pay any honor to images, or representations of animals, after the manner of the Greeks; but still he did thus in the country [properly] out of our bounds, and in the cities thereof. 15.330. The apology which he made to the Jews for these things was this: That all was done, not out of his own inclinations, but by the commands and injunctions of others, in order to please Caesar and the Romans, as though he had not the Jewish customs so much in his eye as he had the honor of those Romans, while yet he had himself entirely in view all the while, and indeed was very ambitious to leave great monuments of his government to posterity; whence it was that he was so zealous in building such fine cities, and spent such vast sums of money upon them. |
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8. Mishnah, Shekalim, 5.6 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •levine, lee Found in books: Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 16| 5.6. "שְׁתֵּי לְשָׁכוֹת הָיוּ בַּמִּקְדָּשׁ, אַחַת לִשְׁכַּת חֲשָׁאִים, וְאַחַת לִשְׁכַּת הַכֵּלִים, לִשְׁכַּת חֲשָׁאִים יִרְאֵי חֵטְא נוֹתְנִים לְתוֹכָה בַּחֲשַׁאי, וַעֲנִיִּים בְּנֵי טוֹבִים מִתְפַּרְנְסִים מִתוֹכָהּ בַּחֲשַׁאי. לִשְׁכַּת הַכֵּלִים, כָּל מִי שֶׁהוּא מִתְנַדֵּב כֶּלִי, זוֹרְקוֹ לְתוֹכָהּ. וְאַחַת לִשְׁלשִׁים יוֹם, גִּזְבָּרִין פּוֹתְחִין אוֹתָהּ. וְכָל כְּלִי שֶׁמּוֹצְאִין בּוֹ צֹרֶךְ לְבֶדֶק הַבַּיִת, מַנִּיחִין אוֹתוֹ. וְהַשְּׁאָר נִמְכָּרִין בִּדְמֵיהֶן וְנוֹפְלִין לְלִשְׁכַּת בֶּדֶק הַבַּיִת: \n", | 5.6. "There were two chambers in the Temple, one the chamber of secret gifts and the other the chamber of the vessels. The chamber of secret gifts: sin-fearing persons used to put their gifts there in secret, and the poor who were descended of the virtuous were secretly supported from them. The chamber of the vessels: whoever offered a vessel as a gift would throw it in, and once in thirty days the treasurers opened it; and any vessel they found in it that was of use for the repair of the temple they left there, but the others were sold and their price went to the chamber of the repair of the temple.", |
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| 9. Tosefta, Bava Metzia, 8.26 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •levine, lee Found in books: Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 159 |
10. Tosefta, Terumot, 5.6 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •levine, lee Found in books: Bar Asher Siegal (2013), Early Christian Monastic Literature and the Babylonian Talmud, 141| 5.6. "נתכוין לתרום א' מעשרה ועלה בידו מעשרים משלשים ומארבעים ומחמשים ומששים תרומתו תרומה נתכוין לתרום אחד מששים ועלה בידו מחמשים מארבעים משלשים מעשרים מעשרה אין תרומתו תרומה ואם אמר הריני תורם [תורם ומחשב ותורם] ועלה בידו אחד מששים תרומתו תרומה ואין צריך להוסיף מששים ואחד צריך להוסיף רבי אומר רובו של אחד כמוהו עד כמה מוסיף אפילו אחד על אחד רבן שמעון בן גמליאל אומר כמו שלמוד ר' יהודה אומר תוספת תרומה ניטלת מן הטהור על הטמא ואינה מדמעת ואין חייבין עליה חומש בד\"א בזמן שנתכוין לתרום אחד מששים ועלה בידו מששים ואחד אבל אם אמר הריני תורם [ומחשב] זו היא תרומה ודאית.", | |
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11. Tosefta, Demai, 3.4 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •levine, lee Found in books: Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 159| 3.4. "אוכל כהן ישראל עם כהן כותי בזמן שעושה בטומאה אבל בזמן שעושה בטהרה הרי זה לא יאכל עמו מפני שמאכילו בשר בכור טהור ומשקה אותו יין רבעי טהור.", | |
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12. Anon., Lamentations Rabbah, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 311| 4.13. יְדֵי נָשִׁים רַחֲמָנִיּוֹת בִּשְׁלוּ יַלְדֵיהֶן. רַבִּי הוּנָא בְּשֵׁם רַבִּי יוֹסֵי אָמַר, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לֹא הִנִּיחוּ אוֹתִי לִפְשֹׁט יָדִי בְּעוֹלָמִי, כֵּיצַד, הָיְתָה לְאַחַת מֵהֶן כִּכָּר אַחַת וְהָיָה בָהּ כְּדֵי שֶׁתֹּאכַלְנָה הִיא וּבַעֲלָהּ יוֹם אֶחָד, וְכֵיוָן שֶׁמֵּת בְּנָהּ שֶׁל שְׁכֶנְתָּהּ, הָיְתָה נוֹטֶלֶת אוֹתוֹ הַכִּכָּר וּמְנַחֶמָה אוֹתָהּ בָּהּ, וְהֶעֱלָה עֲלֵיהֶם הַכָּתוּב כְּאִלּוּ בִּשְׁלוּ יַלְדֵיהֶן לְמִצְווֹת, הֲדָא הוּא דִכְתִיב: יְדֵי נָשִׁים רַחֲמָנִיּוֹת בִּשְׁלוּ יַלְדֵיהֶן, וְכָל כָּךְ לָמָּה בִּשְׁבִיל שֶׁהָיוּ לְבָרוֹת לָמוֹ. | |
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| 13. Anon., Genesis Rabba, 79 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •levine, lee Found in books: Bar Asher Siegal (2013), Early Christian Monastic Literature and the Babylonian Talmud, 140, 141, 142 |
| 14. Anon., Qohelet Rabba, 8.10 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •levine, lee Found in books: Bar Asher Siegal (2013), Early Christian Monastic Literature and the Babylonian Talmud, 140, 141, 142 |
| 15. Anon., Sifre Deuteronomy, 117 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •levine, lee Found in books: Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 16 |
| 16. Palestinian Talmud, Sheviit, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Bar Asher Siegal (2013), Early Christian Monastic Literature and the Babylonian Talmud, 140, 141, 142, 147, 149, 151, 152 |
17. Babylonian Talmud, Shabbat, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •levine, lee Found in books: Bar Asher Siegal (2013), Early Christian Monastic Literature and the Babylonian Talmud, 140, 141, 142, 147, 149, 151, 152| 33b. על המעשר ר' אלעזר בר' יוסי אומר על לשון הרע אמר רבא ואיתימא ריב"ל מאי קראה (תהלים סג, יב) והמלך ישמח באלהים יתהלל כל הנשבע בו כי יסכר פי דוברי שקר,איבעיא להו רבי אלעזר ברבי יוסי על לשון הרע קאמר או דילמא אף על לשון הרע נמי קאמר ת"ש כשנכנסו רבותינו לכרם ביבנה היה שם רבי יהודה ור' אלעזר בר' יוסי ור"ש נשאלה שאלה זו בפניהם מכה זו מפני מה מתחלת בבני מעיים וגומרת בפה נענה רבי יהודה ברבי אלעאי ראש המדברים בכל מקום ואמר אע"פ שכליות יועצות ולב מבין ולשון מחתך פה גומר נענה רבי אלעזר ברבי יוסי ואמר מפני שאוכלין בה דברים טמאין דברים טמאים סלקא דעתך אלא שאוכלין בה דברים שאינן מתוקנים נענה ר' שמעון ואמר בעון ביטול תורה,אמרו לו נשים יוכיחו שמבטלות את בעליהן נכרים יוכיחו שמבטלין את ישראל תינוקות יוכיחו שמבטלין את אביהן תינוקות של בית רבן יוכיחו,התם כדרבי גוריון דאמר רבי גוריון ואיתימא רב יוסף ברבי שמעיה בזמן שהצדיקים בדור צדיקים נתפסים על הדור אין צדיקים בדור תינוקות של בית רבן נתפסים על הדור א"ר יצחק בר זעירי ואמרי לה א"ר שמעון בן נזירא מאי קראה (שיר השירים א, ח) אם לא תדעי לך היפה בנשים צאי לך בעקבי הצאן וגו' ואמרינן גדיים הממושכנין על הרועים ש"מ אף על לשון הרע נמי קאמר ש"מ,ואמאי קרו ליה ראש המדברים בכל מקום דיתבי רבי יהודה ורבי יוסי ורבי שמעון ויתיב יהודה בן גרים גבייהו פתח ר' יהודה ואמר כמה נאים מעשיהן של אומה זו תקנו שווקים תקנו גשרים תקנו מרחצאות ר' יוסי שתק נענה רשב"י ואמר כל מה שתקנו לא תקנו אלא לצורך עצמן תקנו שווקין להושיב בהן זונות מרחצאות לעדן בהן עצמן גשרים ליטול מהן מכס הלך יהודה בן גרים וסיפר דבריהם ונשמעו למלכות אמרו יהודה שעילה יתעלה יוסי ששתק יגלה לציפורי שמעון שגינה יהרג,אזל הוא ובריה טשו בי מדרשא כל יומא הוה מייתי להו דביתהו ריפתא וכוזא דמיא וכרכי כי תקיף גזירתא א"ל לבריה נשים דעתן קלה עליהן דילמא מצערי לה ומגליא לן אזלו טשו במערתא איתרחיש ניסא איברי להו חרובא ועינא דמיא והוו משלחי מנייהו והוו יתבי עד צוארייהו בחלא כולי יומא גרסי בעידן צלויי לבשו מיכסו ומצלו והדר משלחי מנייהו כי היכי דלא ליבלו איתבו תריסר שני במערתא אתא אליהו וקם אפיתחא דמערתא אמר מאן לודעיה לבר יוחי דמית קיסר ובטיל גזירתיה,נפקו חזו אינשי דקא כרבי וזרעי אמר מניחין חיי עולם ועוסקין בחיי שעה כל מקום שנותנין עיניהן מיד נשרף יצתה בת קול ואמרה להם להחריב עולמי יצאתם חיזרו למערתכם הדור אזול איתיבו תריסר ירחי שתא אמרי משפט רשעים בגיהנם י"ב חדש יצתה בת קול ואמרה צאו ממערתכם נפקו כל היכא דהוה מחי ר' אלעזר הוה מסי ר"ש אמר לו בני די לעולם אני ואתה,בהדי פניא דמעלי שבתא חזו ההוא סבא דהוה נקיט תרי מדאני אסא ורהיט בין השמשות אמרו ליה הני למה לך אמר להו לכבוד שבת ותיסגי לך בחד חד כנגד (שמות כ, ז) זכור וחד כנגד (דברים ה, יא) שמור א"ל לבריה חזי כמה חביבין מצות על ישראל יתיב דעתייהו,שמע ר' פנחס בן יאיר חתניה ונפק לאפיה עייליה לבי בניה הוה קא אריך ליה לבישריה חזי דהוה ביה פילי בגופיה הוה קא בכי וקא נתרו דמעת עיניה וקמצוחא ליה א"ל אוי לי שראיתיך בכך א"ל אשריך שראיתני בכך שאילמלא לא ראיתני בכך לא מצאת בי כך דמעיקרא כי הוה מקשי ר"ש בן יוחי קושיא הוה מפרק ליה ר' פנחס בן יאיר תריסר פירוקי לסוף כי הוה מקשי ר"פ בן יאיר קושיא הוה מפרק ליה רשב"י עשרין וארבעה פירוקי,אמר הואיל ואיתרחיש ניסא איזיל אתקין מילתא דכתיב (בראשית לג, יח) ויבא יעקב שלם ואמר רב שלם בגופו שלם בממונו שלם בתורתו (בראשית לג, יח) ויחן את פני העיר אמר רב מטבע תיקן להם ושמואל אמר שווקים תיקן להם ור' יוחנן אמר מרחצאות תיקן להם אמר איכא מילתא דבעי לתקוני אמרו ליה איכא דוכתא דאית ביה ספק טומאה | 33b. b for /b neglecting to separate b tithes. Rabbi Elazar, son of Rabbi Yosei, says: /b i Askara /i comes as punishment for b slander. Rava said, and some say /b that it was b Rabbi Yehoshua ben Levi /b who said it: b What is the verse /b that alludes to this? b “But the king shall rejoice in God; every one that swears by Him shall glory; for the mouth of them that speak lies shall be stopped” /b (Psalms 63:12). The punishment for lying is that the mouth will be stopped. i Askara /i affects the mouth along with other parts of the body., b A dilemma was raised before /b those who were sitting in the study hall: Did b Rabbi Elazar, son of Rabbi Yosei, say /b that i askara /i comes as punishment only b for slander, or perhaps he said /b it was b also for slander? Come /b and b hear /b a resolution to this dilemma from that which was taught in a i baraita /i : b When our Sages entered the vineyard in Yavne, Rabbi Yehuda, and Rabbi Elazar, son of Rabbi Yosei, and Rabbi Shimon were there, and a question was asked before them /b with regard to b this plague /b of i askara /i : b Why does it begin in the intestines and end in the mouth? Rabbi Yehuda, son of Rabbi Ila’i, /b who was b the head of the speakers in every place, responded and said: Even though the kidneys advise, and the heart understands, and the tongue shapes /b the voice that emerges from the mouth, still, b the mouth completes /b the formation of the voice. Therefore, the disease begins in the same place that slander begins and it ends in the mouth. b Rabbi Elazar, son of Rabbi Yosei, responded and said: /b This disease ends in the mouth b because one eats with it non-kosher things. /b They immediately wondered about this: b Does it enter your mind /b to say that i askara /i is caused by eating b non-kosher food? /b Are those who eat non-kosher food so numerous? b Rather, /b it comes as a punishment b for eating /b foods b that were not /b ritually b prepared, /b i.e., were not tithed. b Rabbi Shimon responded and said: /b This disease comes as a punishment b for the sin of dereliction in /b the study of b Torah. /b , b They said to him: Women will prove /b that dereliction in the study of Torah is not the cause, as they are not obligated to study Torah and, nevertheless, they contract i askara /i . He answered them: They are punished because b they cause their husbands to be idle /b from the study of Torah. They said to him: b Gentiles will prove /b that this is not the cause, as they also contract i askara /i even though they are not obligated to study Torah. He answered them: They are also punished because b they cause Israel to be idle /b from the study of Torah. They said to him: b Children will prove /b that this is not the cause, for they are not at all obligated to study Torah and they also suffer from i askara /i . He answered them: They are punished because b they cause their fathers to be idle /b from the study of Torah. They said to him: b School children will prove /b that this is not the cause, as they study Torah and, nevertheless, they suffer from i askara /i .,The Gemara answers: b There /b , it must be understood b in accordance with /b the statement of b Rabbi Guryon, /b as b Rabbi Guryon said, and some say /b that it was b Rav Yosef, son of Rabbi Shemaya, /b who said it: b At a time when /b there are b righteous people in the generation, /b the b righteous are seized /b , i.e., they die or suffer, b for /b the sins of b the generation. If there are no righteous people in the generation, school children, /b who are also without sin, b are seized for /b the sins of b the generation /b . b Rabbi Yitzḥak bar Ze’iri said, and some say /b that b Rabbi Shimon ben Nezira said: What is the verse /b that alludes to this? b “If you know not, you fairest among women, go your way forth by the footsteps of the flock /b and feed your kids, beside the shepherds’ tents [ i mishkenot /i ] b ” ( /b Song of Songs 1:8). b And we say /b in explanation of this verse: They are the b lambs that are taken as collateral [ i hamemushkanin /i ], /b which is etymologically similar to the word i mishkenot /i , b in place of the shepherds. /b If the shepherds and leaders of the generation corrupt the multitudes, young children die because of their sins. With regard to the dilemma, b conclude from it /b that Rabbi Elazar, son of Rabbi Yosei, b said /b that the illness of i askara /i b also /b results from b slander, /b as the i baraita /i provides an additional cause of the illness. The Gemara comments: Indeed, b conclude from it. /b ,In this i baraita /i Rabbi Yehuda is described as head of the speakers in every place. The Gemara asks: b And why did they call him head of the speakers in every place? /b The Gemara relates that this resulted due to an incident that took place b when Rabbi Yehuda and Rabbi Yosei and Rabbi Shimon were sitting, and Yehuda, son of converts, sat beside them. Rabbi Yehuda opened and said: How pleasant are the actions of this nation, /b the Romans, as b they established marketplaces, established bridges, /b and b established bathhouses. Rabbi Yosei was silent. Rabbi Shimon ben Yoḥai responded and said: Everything that they established, they established only for their own purposes. They established marketplaces, to place prostitutes in them; bathhouses, to pamper themselves; /b and b bridges, to collect taxes from /b all who pass over b them. Yehuda, son of converts, went and related their statements /b to his household, b and /b those statements continued to spread until b they were heard by the monarchy. They /b ruled and b said: Yehuda, who elevated /b the Roman regime, b shall be elevated /b and appointed as head of the Sages, the head of the speakers in every place. b Yosei, who remained silent, shall be exiled /b from his home in Judea as punishment, and sent b to /b the city of b Tzippori /b in the Galilee. b And Shimon, who denounced /b the government, b shall be killed. /b ,Rabbi Shimon bar Yoḥai b and his son, /b Rabbi Elazar, b went /b and b hid in the study hall. Every day /b Rabbi Shimon’s b wife would bring them bread and a jug of water and they would eat. When the decree intensified, /b Rabbi Shimon b said to his son: Women are easily impressionable /b and, therefore, there is room for concern b lest /b the authorities b torture her and she reveal our /b whereabouts. b They went and they hid in a cave. A miracle occurred /b and b a carob /b tree b was created for them as well as a spring of water. They would remove their clothes and sit /b covered b in sand up to their necks /b . b They would study /b Torah b all day /b in that manner. b At the time of prayer, they would dress, cover themselves, and pray, and they would again remove their clothes afterward so that they would not become tattered. They sat in the cave for twelve years. Elijah /b the Prophet b came and stood at the entrance to the cave /b and b said: Who will inform bar Yoḥai that /b the b emperor died and his decree has been abrogated? /b , b They emerged /b from the cave, and b saw people who were plowing and sowing. /b Rabbi Shimon bar Yoḥai b said: /b These people b abandon eternal life /b of Torah study b and engage in temporal life /b for their own sustece. The Gemara relates that b every place that /b Rabbi Shimon and his son Rabbi Elazar b directed their eyes was immediately burned. A Divine Voice emerged and said to them: /b Did b you emerge /b from the cave in order b to destroy My world? Return to your cave. They again went /b and b sat /b there b for twelve months. They said: The judgment of the wicked in Gehenna lasts /b for b twelve months. /b Surely their sin was atoned in that time. b A Divine Voice emerged and said /b to them: b Emerge from your cave. They emerged. Everywhere that Rabbi Elazar would strike, Rabbi Shimon would heal. /b Rabbi Shimon b said to /b Rabbi Elazar: b My son, you and I suffice for the /b entire b world, /b as the two of us are engaged in the proper study of Torah., b As the sun was setting on Shabbat eve, they saw an elderly man who was holding two bundles of myrtle branches and running at twilight. They said to him: Why do you have these? He said to them: In honor of Shabbat. /b They said to him: b And let one suffice. /b He answered them: b One /b is b corresponding to: “Remember /b the Shabbat day, to keep it holy” (Exodus 20:8), b and /b one is b corresponding to: “Observe /b the Shabbat day, to keep it holy” (Deuteronomy 5:12). Rabbi Shimon b said to his son: See how beloved the mitzvot are to Israel. Their minds were /b put b at ease /b and they were no longer as upset that people were not engaged in Torah study., b Rabbi Pineḥas ben Ya’ir, /b Rabbi Shimon’s b son-in-law /b , b heard and went out to /b greet b him. He brought him into the bathhouse and /b began b tending to his flesh. He saw that /b Rabbi Shimon b had cracks in /b the skin on b his body. He was crying, and the tears fell from his eyes and caused /b Rabbi Shimon b pain. /b Rabbi Pineḥas b said to /b Rabbi Shimon, his father-in-law: b Woe is me, that I have seen you like this. /b Rabbi Shimon b said to him: Happy are you that you have seen me like this, as had you not seen me like this, you would not have found in me this /b prominence in Torah, b as /b the Gemara relates: b At first, when Rabbi Shimon ben Yoḥai would raise a difficulty, Rabbi Pineḥas ben Ya’ir would respond /b to his question with b twelve answers. Ultimately, when Rabbi Pineḥas ben Ya’ir would raise a difficulty /b , b Rabbi Shimon ben Yoḥai would respond /b with b twenty-four answers. /b ,Rabbi Shimon b said: Since a miracle transpired /b for me, b I will go /b and b repair something /b for the sake of others in gratitude for God’s kindness, b as it is written: “And Jacob came whole /b to the city of Shechem, which is in the land of Canaan, when he came from Paddan-aram; and he graced the countece of the city” (Genesis 33:18). b Rav said, /b the meaning of: And Jacob came whole, is: b Whole in his body, whole in his money, whole in his Torah. /b And what did he do? b And he graced the countece of the city; /b he performed gracious acts to benefit the city. b Rav said: /b Jacob b established a currency for them. And Shmuel said: He established marketplaces for them. And Rabbi Yoḥa said: He established bathhouses for them. /b In any event, clearly one for whom a miracle transpires should perform an act of kindness for his neighbors as a sign of gratitude. b He said: Is there something that needs repair? They said to him: There is a place where there is uncertainty with regard to ritual impurity /b |
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| 18. Anon., Pesiqta De Rav Kahana, None Tagged with subjects: •nan Found in books: Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 311 |
| 19. Anon., Leges Publicae, None Tagged with subjects: •nan Found in books: Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 311 |
