1. Hebrew Bible, Job, 5.23, 39.4 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •lieberman, saul Found in books: Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 226| 5.23. "כִּי עִם־אַבְנֵי הַשָּׂדֶה בְרִיתֶךָ וְחַיַּת הַשָּׂדֶה הָשְׁלְמָה־לָךְ׃", 39.4. "יַחְלְמוּ בְנֵיהֶם יִרְבּוּ בַבָּר יָצְאוּ וְלֹא־שָׁבוּ לָמוֹ׃", | 5.23. "For thou shalt be in league with the stones of the field; And the beasts of the field shall be at peace with thee.", 39.4. "Their young ones wax strong, they grow up in the open field; They go forth, and return not again.", |
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2. Hebrew Bible, Psalms, 68.5, 109.4 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 298, 306| 68.5. "שִׁירוּ לֵאלֹהִים זַמְּרוּ שְׁמוֹ סֹלּוּ לָרֹכֵב בָּעֲרָבוֹת בְּיָהּ שְׁמוֹ וְעִלְזוּ לְפָנָיו׃", 109.4. "תַּחַת־אַהֲבָתִי יִשְׂטְנוּנִי וַאֲנִי תְפִלָּה׃", | 68.5. "Sing unto God, sing praises to His name; Extol Him that rideth upon the skies, whose name is the LORD; And exult ye before Him.", 109.4. "In return for my love they are my adversaries; But I am all prayer.", |
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3. Hebrew Bible, Proverbs, 20.15 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •lieberman, saul Found in books: Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 50| 20.15. "יֵשׁ זָהָב וְרָב־פְּנִינִים וּכְלִי יְקָר שִׂפְתֵי־דָעַת׃", | 20.15. "There is gold, and a multitude of rubies; but the lips of knowledge are a precious jewel.", |
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4. Hebrew Bible, Numbers, 9.2-9.3, 29.12-29.34 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 179, 207; Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 17, 298| 9.2. "וְיַעֲשׂוּ בְנֵי־יִשְׂרָאֵל אֶת־הַפָּסַח בְּמוֹעֲדוֹ׃", 9.2. "וְיֵשׁ אֲשֶׁר יִהְיֶה הֶעָנָן יָמִים מִסְפָּר עַל־הַמִּשְׁכָּן עַל־פִּי יְהוָה יַחֲנוּ וְעַל־פִּי יְהוָה יִסָּעוּ׃", 9.3. "בְּאַרְבָּעָה עָשָׂר־יוֹם בַּחֹדֶשׁ הַזֶּה בֵּין הָעֲרְבַּיִם תַּעֲשׂוּ אֹתוֹ בְּמוֹעֲדוֹ כְּכָל־חֻקֹּתָיו וּכְכָל־מִשְׁפָּטָיו תַּעֲשׂוּ אֹתוֹ׃", 29.12. "וּבַחֲמִשָּׁה עָשָׂר יוֹם לַחֹדֶשׁ הַשְּׁבִיעִי מִקְרָא־קֹדֶשׁ יִהְיֶה לָכֶם כָּל־מְלֶאכֶת עֲבֹדָה לֹא תַעֲשׂוּ וְחַגֹּתֶם חַג לַיהוָה שִׁבְעַת יָמִים׃", 29.13. "וְהִקְרַבְתֶּם עֹלָה אִשֵּׁה רֵיחַ נִיחֹחַ לַיהוָה פָּרִים בְּנֵי־בָקָר שְׁלֹשָׁה עָשָׂר אֵילִם שְׁנָיִם כְּבָשִׂים בְּנֵי־שָׁנָה אַרְבָּעָה עָשָׂר תְּמִימִם יִהְיוּ׃", 29.14. "וּמִנְחָתָם סֹלֶת בְּלוּלָה בַשָּׁמֶן שְׁלֹשָׁה עֶשְׂרֹנִים לַפָּר הָאֶחָד לִשְׁלֹשָׁה עָשָׂר פָּרִים שְׁנֵי עֶשְׂרֹנִים לָאַיִל הָאֶחָד לִשְׁנֵי הָאֵילִם׃", 29.15. "וְעִשָּׂרוֹן עִשָּׂרוֹן לַכֶּבֶשׂ הָאֶחָד לְאַרְבָּעָה עָשָׂר כְּבָשִׂים׃", 29.16. "וּשְׂעִיר־עִזִּים אֶחָד חַטָּאת מִלְּבַד עֹלַת הַתָּמִיד מִנְחָתָהּ וְנִסְכָּהּ׃", 29.17. "וּבַיּוֹם הַשֵּׁנִי פָּרִים בְּנֵי־בָקָר שְׁנֵים עָשָׂר אֵילִם שְׁנָיִם כְּבָשִׂים בְּנֵי־שָׁנָה אַרְבָּעָה עָשָׂר תְּמִימִם׃", 29.18. "וּמִנְחָתָם וְנִסְכֵּיהֶם לַפָּרִים לָאֵילִם וְלַכְּבָשִׂים בְּמִסְפָּרָם כַּמִּשְׁפָּט׃", 29.19. "וּשְׂעִיר־עִזִּים אֶחָד חַטָּאת מִלְּבַד עֹלַת הַתָּמִיד וּמִנְחָתָהּ וְנִסְכֵּיהֶם׃", 29.21. "וּמִנְחָתָם וְנִסְכֵּיהֶם לַפָּרִים לָאֵילִם וְלַכְּבָשִׂים בְּמִסְפָּרָם כַּמִּשְׁפָּט׃", 29.22. "וּשְׂעִיר חַטָּאת אֶחָד מִלְּבַד עֹלַת הַתָּמִיד וּמִנְחָתָהּ וְנִסְכָּהּ׃", 29.23. "וּבַיּוֹם הָרְבִיעִי פָּרִים עֲשָׂרָה אֵילִם שְׁנָיִם כְּבָשִׂים בְּנֵי־שָׁנָה אַרְבָּעָה עָשָׂר תְּמִימִם׃", 29.24. "מִנְחָתָם וְנִסְכֵּיהֶם לַפָּרִים לָאֵילִם וְלַכְּבָשִׂים בְּמִסְפָּרָם כַּמִּשְׁפָּט׃", 29.25. "וּשְׂעִיר־עִזִּים אֶחָד חַטָּאת מִלְּבַד עֹלַת הַתָּמִיד מִנְחָתָהּ וְנִסְכָּהּ׃", 29.26. "וּבַיּוֹם הַחֲמִישִׁי פָּרִים תִּשְׁעָה אֵילִם שְׁנָיִם כְּבָשִׂים בְּנֵי־שָׁנָה אַרְבָּעָה עָשָׂר תְּמִימִם׃", 29.27. "וּמִנְחָתָם וְנִסְכֵּיהֶם לַפָּרִים לָאֵילִם וְלַכְּבָשִׂים בְּמִסְפָּרָם כַּמִּשְׁפָּט׃", 29.28. "וּשְׂעִיר חַטָּאת אֶחָד מִלְּבַד עֹלַת הַתָּמִיד וּמִנְחָתָהּ וְנִסְכָּהּ׃", 29.29. "וּבַיּוֹם הַשִּׁשִּׁי פָּרִים שְׁמֹנָה אֵילִם שְׁנָיִם כְּבָשִׂים בְּנֵי־שָׁנָה אַרְבָּעָה עָשָׂר תְּמִימִם׃", 29.31. "וּשְׂעִיר חַטָּאת אֶחָד מִלְּבַד עֹלַת הַתָּמִיד מִנְחָתָהּ וּנְסָכֶיהָ׃", 29.32. "וּבַיּוֹם הַשְּׁבִיעִי פָּרִים שִׁבְעָה אֵילִם שְׁנָיִם כְּבָשִׂים בְּנֵי־שָׁנָה אַרְבָּעָה עָשָׂר תְּמִימִם׃", 29.33. "וּמִנְחָתָם וְנִסְכֵּהֶם לַפָּרִים לָאֵילִם וְלַכְּבָשִׂים בְּמִסְפָּרָם כְּמִשְׁפָּטָם׃", 29.34. "וּשְׂעִיר חַטָּאת אֶחָד מִלְּבַד עֹלַת הַתָּמִיד מִנְחָתָהּ וְנִסְכָּהּ׃", | 9.2. "’Let the children of Israel keep the passover in its appointed season.", 9.3. "In the fourteenth day of this month, at dusk, ye shall keep it in its appointed season; according to all the statutes of it, and according to all the ordices thereof, shall ye keep it.’", 29.12. "And on the fifteenth day of the seventh month ye shall have a holy convocation: ye shall do no manner of servile work, and ye shall keep a feast unto the LORD seven days;", 29.13. "and ye shall present a burnt-offering, an offering made by fire, of a sweet savour unto the LORD: thirteen young bullocks, two rams, fourteen he-lambs of the first year; they shall be without blemish;", 29.14. "and their meal-offering, fine flour mingled with oil, three tenth parts for every bullock of the thirteen bullocks, two tenth parts for each ram of the two rams,", 29.15. "and a several tenth part for every lamb of the fourteen lambs;", 29.16. "and one he-goat for a sin-offering beside the continual burnt-offering, the meal-offering thereof, and the drink-offering thereof.", 29.17. "And on the second day ye shall present twelve young bullocks, two rams, fourteen he-lambs of the first year without blemish;", 29.18. "and their meal-offering and their drink-offerings for the bullocks, for the rams, and for the lambs, according to their number, after the ordice;", 29.19. "and one he-goat for a sin-offering; beside the continual burnt-offering, and the meal-offering thereof, and their drink-offerings.", 29.20. "And on the third day eleven bullocks, two rams, fourteen he-lambs of the first year without blemish;", 29.21. "and their meal-offering and their drink-offerings for the bullocks, for the rams, and for the lambs, according to their number, after the ordice;", 29.22. "and one he-goat for a sin-offering; beside the continual burnt-offering, and the meal-offering thereof, and the drink-offering thereof.", 29.23. "And on the fourth day ten bullocks, two rams, fourteen he-lambs of the first year without blemish;", 29.24. "their meal-offering and their drink-offerings for the bullocks, for the rams, and for the lambs, according to their number, after the ordice;", 29.25. "and one he-goat for a sin-offering; beside the continual burnt-offering, the meal-offering thereof, and the drink-offering thereof.", 29.26. "And on the fifth day nine bullocks, two rams, fourteen he-lambs of the first year without blemish;", 29.27. "and their meal-offering and their drink-offerings for the bullocks, for the rams, and for the lambs, according to their number, after the ordice;", 29.28. "and one he-goat for a sin-offering; beside the continual burnt-offering, and the meal-offering thereof, and the drink-offering thereof.", 29.29. "And on the sixth day eight bullocks, two rams, fourteen he-lambs of the first year without blemish;", 29.30. "and their meal-offering and their drink-offerings for the bullocks, for the rams, and for the lambs, according to their number, after the ordice;", 29.31. "and one he-goat for a sin-offering; beside the continual burnt-offering, the meal-offering thereof, and the drink-offerings thereof.", 29.32. "And on the seventh day seven bullocks, two rams, fourteen he-lambs of the first year without blemish;", 29.33. "and their meal-offering and their drink-offerings for the bullocks, for the rams, and for the lambs, according to their number, after the ordice;", 29.34. "and one he-goat for a sin-offering; beside the continual burnt-offering, the meal-offering thereof, and the drink-offering thereof.", |
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5. Hebrew Bible, Leviticus, 1.1, 1.4, 11.9-11.11, 11.29-11.30, 16.21, 18.6, 19.19, 23.34, 23.39-23.43, 26.18 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •lieberman, saul •lieberman, saul, on influence of hellenism •lieberman, saul, on rabbinic courts •lieberman, s., Found in books: Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 50, 180, 233; Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 97, 235; Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 38, 53, 155, 219; Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 91| 1.1. "וְאִם־מִן־הַצֹּאן קָרְבָּנוֹ מִן־הַכְּשָׂבִים אוֹ מִן־הָעִזִּים לְעֹלָה זָכָר תָּמִים יַקְרִיבֶנּוּ׃", 1.1. "וַיִּקְרָא אֶל־מֹשֶׁה וַיְדַבֵּר יְהוָה אֵלָיו מֵאֹהֶל מוֹעֵד לֵאמֹר׃", 1.4. "וְסָמַךְ יָדוֹ עַל רֹאשׁ הָעֹלָה וְנִרְצָה לוֹ לְכַפֵּר עָלָיו׃", 11.9. "אֶת־זֶה תֹּאכְלוּ מִכֹּל אֲשֶׁר בַּמָּיִם כֹּל אֲשֶׁר־לוֹ סְנַפִּיר וְקַשְׂקֶשֶׂת בַּמַּיִם בַּיַּמִּים וּבַנְּחָלִים אֹתָם תֹּאכֵלוּ׃", 11.11. "וְשֶׁקֶץ יִהְיוּ לָכֶם מִבְּשָׂרָם לֹא תֹאכֵלוּ וְאֶת־נִבְלָתָם תְּשַׁקֵּצוּ׃", 11.29. "וְזֶה לָכֶם הַטָּמֵא בַּשֶּׁרֶץ הַשֹּׁרֵץ עַל־הָאָרֶץ הַחֹלֶד וְהָעַכְבָּר וְהַצָּב לְמִינֵהוּ׃", 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׃", 18.6. "אִישׁ אִישׁ אֶל־כָּל־שְׁאֵר בְּשָׂרוֹ לֹא תִקְרְבוּ לְגַלּוֹת עֶרְוָה אֲנִי יְהוָה׃", 19.19. "אֶת־חֻקֹּתַי תִּשְׁמֹרוּ בְּהֶמְתְּךָ לֹא־תַרְבִּיעַ כִּלְאַיִם שָׂדְךָ לֹא־תִזְרַע כִּלְאָיִם וּבֶגֶד כִּלְאַיִם שַׁעַטְנֵז לֹא יַעֲלֶה עָלֶיךָ׃", 23.34. "דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל לֵאמֹר בַּחֲמִשָּׁה עָשָׂר יוֹם לַחֹדֶשׁ הַשְּׁבִיעִי הַזֶּה חַג הַסֻּכּוֹת שִׁבְעַת יָמִים לַיהֹוָה׃", 23.39. "אַךְ בַּחֲמִשָּׁה עָשָׂר יוֹם לַחֹדֶשׁ הַשְּׁבִיעִי בְּאָסְפְּכֶם אֶת־תְּבוּאַת הָאָרֶץ תָּחֹגּוּ אֶת־חַג־יְהוָה שִׁבְעַת יָמִים בַּיּוֹם הָרִאשׁוֹן שַׁבָּתוֹן וּבַיּוֹם הַשְּׁמִינִי שַׁבָּתוֹן׃", 23.41. "וְחַגֹּתֶם אֹתוֹ חַג לַיהוָה שִׁבְעַת יָמִים בַּשָּׁנָה חֻקַּת עוֹלָם לְדֹרֹתֵיכֶם בַּחֹדֶשׁ הַשְּׁבִיעִי תָּחֹגּוּ אֹתוֹ׃", 23.42. "בַּסֻּכֹּת תֵּשְׁבוּ שִׁבְעַת יָמִים כָּל־הָאֶזְרָח בְּיִשְׂרָאֵל יֵשְׁבוּ בַּסֻּכֹּת׃", 23.43. "לְמַעַן יֵדְעוּ דֹרֹתֵיכֶם כִּי בַסֻּכּוֹת הוֹשַׁבְתִּי אֶת־בְּנֵי יִשְׂרָאֵל בְּהוֹצִיאִי אוֹתָם מֵאֶרֶץ מִצְרָיִם אֲנִי יְהוָה אֱלֹהֵיכֶם׃", 26.18. "וְאִם־עַד־אֵלֶּה לֹא תִשְׁמְעוּ לִי וְיָסַפְתִּי לְיַסְּרָה אֶתְכֶם שֶׁבַע עַל־חַטֹּאתֵיכֶם׃", | 1.1. "And the LORD called unto Moses, and spoke unto him out of the tent of meeting, saying:", 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.", 11.9. "These may ye eat of all that are in the waters: whatsoever hath fins and scales in the waters, in the seas, and in the rivers, them may ye eat.", 11.10. "And all that have not fins and scales in the seas, and in the rivers, of all that swarm in the waters, and of all the living creatures that are in the waters, they are a detestable thing unto you,", 11.11. "and they shall be a detestable thing unto you; ye shall not eat of their flesh, and their carcasses ye shall have in detestation.", 11.29. "And these are they which are unclean unto you among the swarming things that swarm upon the earth: the weasel, and the mouse, and the great lizard after its kinds,", 11.30. "and the gecko, and the land-crocodile, and the lizard, and the sand-lizard, and the chameleon.", 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.", 18.6. "None of you shall approach to any that is near of kin to him, to uncover their nakedness. I am the LORD.", 19.19. "Ye shall keep My statutes. Thou shalt not let thy cattle gender with a diverse kind; thou shalt not sow thy field with two kinds of seed; neither shall there come upon thee a garment of two kinds of stuff mingled together.", 23.34. "Speak unto the children of Israel, saying: On the fifteenth day of this seventh month is the feast of tabernacles for seven days unto the LORD.", 23.39. "Howbeit on the fifteenth day of the seventh month, when ye have gathered in the fruits of the land, ye shall keep the feast of the LORD seven days; on the first day shall be a solemn rest, and on the eighth day shall be a solemn rest.", 23.40. "And ye shall take you on the first day the fruit of goodly trees, branches of palm-trees, and boughs of thick trees, and willows of the brook, and ye shall rejoice before the LORD your God seven days.", 23.41. "And ye shall keep it a feast unto the LORD seven days in the year; it is a statute for ever in your generations; ye shall keep it in the seventh month.", 23.42. "Ye shall dwell in booths seven days; all that are home-born in Israel shall dwell in booths;", 23.43. "that your generations may know that I made the children of Israel to dwell in booths, when I brought them out of the land of Egypt: I am the LORD your God.", 26.18. "And if ye will not yet for these things hearken unto Me, then I will chastise you seven times more for your sins.", |
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6. Hebrew Bible, Deuteronomy, 6.8, 14.7-14.8, 15.1, 16.13, 23.19, 32.21, 32.41 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •lieberman, saul •lieberman, s., Found in books: Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 180, 182; Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 207; Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 15; Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 219, 231; Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 80| 6.8. "וּקְשַׁרְתָּם לְאוֹת עַל־יָדֶךָ וְהָיוּ לְטֹטָפֹת בֵּין עֵינֶיךָ׃", 14.7. "אַךְ אֶת־זֶה לֹא תֹאכְלוּ מִמַּעֲלֵי הַגֵּרָה וּמִמַּפְרִיסֵי הַפַּרְסָה הַשְּׁסוּעָה אֶת־הַגָּמָל וְאֶת־הָאַרְנֶבֶת וְאֶת־הַשָּׁפָן כִּי־מַעֲלֵה גֵרָה הֵמָּה וּפַרְסָה לֹא הִפְרִיסוּ טְמֵאִים הֵם לָכֶם׃", 14.8. "וְאֶת־הַחֲזִיר כִּי־מַפְרִיס פַּרְסָה הוּא וְלֹא גֵרָה טָמֵא הוּא לָכֶם מִבְּשָׂרָם לֹא תֹאכֵלוּ וּבְנִבְלָתָם לֹא תִגָּעוּ׃", 15.1. "מִקֵּץ שֶׁבַע־שָׁנִים תַּעֲשֶׂה שְׁמִטָּה׃", 15.1. "נָתוֹן תִּתֵּן לוֹ וְלֹא־יֵרַע לְבָבְךָ בְּתִתְּךָ לוֹ כִּי בִּגְלַל הַדָּבָר הַזֶּה יְבָרֶכְךָ יְהוָה אֱלֹהֶיךָ בְּכָל־מַעֲשֶׂךָ וּבְכֹל מִשְׁלַח יָדֶךָ׃", 16.13. "חַג הַסֻּכֹּת תַּעֲשֶׂה לְךָ שִׁבְעַת יָמִים בְּאָסְפְּךָ מִגָּרְנְךָ וּמִיִּקְבֶךָ׃", 23.19. "לֹא־תָבִיא אֶתְנַן זוֹנָה וּמְחִיר כֶּלֶב בֵּית יְהוָה אֱלֹהֶיךָ לְכָל־נֶדֶר כִּי תוֹעֲבַת יְהוָה אֱלֹהֶיךָ גַּם־שְׁנֵיהֶם׃", 32.21. "הֵם קִנְאוּנִי בְלֹא־אֵל כִּעֲסוּנִי בְּהַבְלֵיהֶם וַאֲנִי אַקְנִיאֵם בְּלֹא־עָם בְּגוֹי נָבָל אַכְעִיסֵם׃", 32.41. "אִם־שַׁנּוֹתִי בְּרַק חַרְבִּי וְתֹאחֵז בְּמִשְׁפָּט יָדִי אָשִׁיב נָקָם לְצָרָי וְלִמְשַׂנְאַי אֲשַׁלֵּם׃", | 6.8. "And thou shalt bind them for a sign upon thy hand, and they shall be for frontlets between thine eyes.", 14.7. "Nevertheless these ye shall not eat of them that only chew the cud, or of them that only have the hoof cloven: the camel, and the hare, and the rock-badger, because they chew the cud but part not the hoof, they are unclean unto you;", 14.8. "and the swine, because he parteth the hoof but cheweth not the cud, he is unclean unto you; of their flesh ye shall not eat, and their carcasses ye shall not touch.", 15.1. "At the end of every seven years thou shalt make a release.", 16.13. "Thou shalt keep the feast of tabernacles seven days, after that thou hast gathered in from thy threshing-floor and from thy winepress.", 23.19. "Thou shalt not bring the hire of a harlot, or the price of a dog, into the house of the LORD thy God for any vow; for even both these are an abomination unto the LORD thy God. .", 32.21. "They have roused Me to jealousy with a no-god; They have provoked Me with their vanities; And I will rouse them to jealousy with a no-people; I will provoke them with a vile nation.", 32.41. "If I whet My glittering sword, And My hand take hold on judgment; I will render vengeance to Mine adversaries, And will recompense them that hate Me.", |
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7. Hebrew Bible, Exodus, 13.9-13.10, 15.1-15.17, 20.2, 20.20, 21.3, 22.28, 24.10, 25.3, 28.30, 32.24, 35.27 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •lieberman, saul •lieberman, s., •lieberman, saul, on rabbinic courts Found in books: Alexander (2013), Gender and Timebound Commandments in Judaism. 75, 82; Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 50, 119, 260; Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 113, 126, 158; Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 61, 195; Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 36| 13.9. "וְהָיָה לְךָ לְאוֹת עַל־יָדְךָ וּלְזִכָּרוֹן בֵּין עֵינֶיךָ לְמַעַן תִּהְיֶה תּוֹרַת יְהוָה בְּפִיךָ כִּי בְּיָד חֲזָקָה הוֹצִאֲךָ יְהֹוָה מִמִּצְרָיִם׃", 15.1. "אָז יָשִׁיר־מֹשֶׁה וּבְנֵי יִשְׂרָאֵל אֶת־הַשִּׁירָה הַזֹּאת לַיהוָה וַיֹּאמְרוּ לֵאמֹר אָשִׁירָה לַיהוָה כִּי־גָאֹה גָּאָה סוּס וְרֹכְבוֹ רָמָה בַיָּם׃", 15.1. "נָשַׁפְתָּ בְרוּחֲךָ כִּסָּמוֹ יָם צָלֲלוּ כַּעוֹפֶרֶת בְּמַיִם אַדִּירִים׃", 15.2. "עָזִּי וְזִמְרָת יָהּ וַיְהִי־לִי לִישׁוּעָה זֶה אֵלִי וְאַנְוֵהוּ אֱלֹהֵי אָבִי וַאֲרֹמְמֶנְהוּ׃", 15.2. "וַתִּקַּח מִרְיָם הַנְּבִיאָה אֲחוֹת אַהֲרֹן אֶת־הַתֹּף בְּיָדָהּ וַתֵּצֶאןָ כָל־הַנָּשִׁים אַחֲרֶיהָ בְּתֻפִּים וּבִמְחֹלֹת׃", 15.3. "יְהוָה אִישׁ מִלְחָמָה יְהוָה שְׁמוֹ׃", 15.4. "מַרְכְּבֹת פַּרְעֹה וְחֵילוֹ יָרָה בַיָּם וּמִבְחַר שָׁלִשָׁיו טֻבְּעוּ בְיַם־סוּף׃", 15.5. "תְּהֹמֹת יְכַסְיֻמוּ יָרְדוּ בִמְצוֹלֹת כְּמוֹ־אָבֶן׃", 15.6. "יְמִינְךָ יְהוָה נֶאְדָּרִי בַּכֹּחַ יְמִינְךָ יְהוָה תִּרְעַץ אוֹיֵב׃", 15.7. "וּבְרֹב גְּאוֹנְךָ תַּהֲרֹס קָמֶיךָ תְּשַׁלַּח חֲרֹנְךָ יֹאכְלֵמוֹ כַּקַּשׁ׃", 15.8. "וּבְרוּחַ אַפֶּיךָ נֶעֶרְמוּ מַיִם נִצְּבוּ כְמוֹ־נֵד נֹזְלִים קָפְאוּ תְהֹמֹת בְּלֶב־יָם׃", 15.9. "אָמַר אוֹיֵב אֶרְדֹּף אַשִּׂיג אֲחַלֵּק שָׁלָל תִּמְלָאֵמוֹ נַפְשִׁי אָרִיק חַרְבִּי תּוֹרִישֵׁמוֹ יָדִי׃", 15.11. "מִי־כָמֹכָה בָּאֵלִם יְהוָה מִי כָּמֹכָה נֶאְדָּר בַּקֹּדֶשׁ נוֹרָא תְהִלֹּת עֹשֵׂה פֶלֶא׃", 15.12. "נָטִיתָ יְמִינְךָ תִּבְלָעֵמוֹ אָרֶץ׃", 15.13. "נָחִיתָ בְחַסְדְּךָ עַם־זוּ גָּאָלְתָּ נֵהַלְתָּ בְעָזְּךָ אֶל־נְוֵה קָדְשֶׁךָ׃", 15.14. "שָׁמְעוּ עַמִּים יִרְגָּזוּן חִיל אָחַז יֹשְׁבֵי פְּלָשֶׁת׃", 15.15. "אָז נִבְהֲלוּ אַלּוּפֵי אֱדוֹם אֵילֵי מוֹאָב יֹאחֲזֵמוֹ רָעַד נָמֹגוּ כֹּל יֹשְׁבֵי כְנָעַן׃", 15.16. "תִּפֹּל עֲלֵיהֶם אֵימָתָה וָפַחַד בִּגְדֹל זְרוֹעֲךָ יִדְּמוּ כָּאָבֶן עַד־יַעֲבֹר עַמְּךָ יְהוָה עַד־יַעֲבֹר עַם־זוּ קָנִיתָ׃", 15.17. "תְּבִאֵמוֹ וְתִטָּעֵמוֹ בְּהַר נַחֲלָתְךָ מָכוֹן לְשִׁבְתְּךָ פָּעַלְתָּ יְהוָה מִקְּדָשׁ אֲדֹנָי כּוֹנְנוּ יָדֶיךָ׃", 20.2. "אָנֹכִי יְהוָה אֱלֹהֶיךָ אֲשֶׁר הוֹצֵאתִיךָ מֵאֶרֶץ מִצְרַיִם מִבֵּית עֲבָדִים׃", 20.2. "לֹא תַעֲשׂוּן אִתִּי אֱלֹהֵי כֶסֶף וֵאלֹהֵי זָהָב לֹא תַעֲשׂוּ לָכֶם׃", 21.3. "אִם־כֹּפֶר יוּשַׁת עָלָיו וְנָתַן פִּדְיֹן נַפְשׁוֹ כְּכֹל אֲשֶׁר־יוּשַׁת עָלָיו׃", 21.3. "אִם־בְּגַפּוֹ יָבֹא בְּגַפּוֹ יֵצֵא אִם־בַּעַל אִשָּׁה הוּא וְיָצְאָה אִשְׁתּוֹ עִמּוֹ׃", 22.28. "מְלֵאָתְךָ וְדִמְעֲךָ לֹא תְאַחֵר בְּכוֹר בָּנֶיךָ תִּתֶּן־לִּי׃", 25.3. "וְזֹאת הַתְּרוּמָה אֲשֶׁר תִּקְחוּ מֵאִתָּם זָהָב וָכֶסֶף וּנְחֹשֶׁת׃", 25.3. "וְנָתַתָּ עַל־הַשֻּׁלְחָן לֶחֶם פָּנִים לְפָנַי תָּמִיד׃", 32.24. "וָאֹמַר לָהֶם לְמִי זָהָב הִתְפָּרָקוּ וַיִּתְּנוּ־לִי וָאַשְׁלִכֵהוּ בָאֵשׁ וַיֵּצֵא הָעֵגֶל הַזֶּה׃", 35.27. "וְהַנְּשִׂאִם הֵבִיאוּ אֵת אַבְנֵי הַשֹּׁהַם וְאֵת אַבְנֵי הַמִּלֻּאִים לָאֵפוֹד וְלַחֹשֶׁן׃", | 13.9. "And it shall be for a sign unto thee upon thy hand, and for a memorial between thine eyes, that the law of the LORD may be in thy mouth; for with a strong hand hath the LORD brought thee out of Egypt.", 13.10. "Thou shalt therefore keep this ordice in its season from year to year.", 15.1. "Then sang Moses and the children of Israel this song unto the LORD, and spoke, saying: I will sing unto the LORD, for He is highly exalted; The horse and his rider hath He thrown into the sea.", 15.2. "The LORD is my strength and song, And He is become my salvation; This is my God, and I will glorify Him; My father’s God, and I will exalt Him.", 15.3. "The LORD is a man of war, The LORD is His name.", 15.4. "Pharaoh’s chariots and his host hath He cast into the sea, And his chosen captains are sunk in the Red Sea.", 15.5. "The deeps cover them— They went down into the depths like a stone.", 15.6. "Thy right hand, O LORD, glorious in power, Thy right hand, O LORD, dasheth in pieces the enemy.", 15.7. "And in the greatness of Thine excellency Thou overthrowest them that rise up against Thee; Thou sendest forth Thy wrath, it consumeth them as stubble.", 15.8. "And with the blast of Thy nostrils the waters were piled up— The floods stood upright as a heap; The deeps were congealed in the heart of the sea.", 15.9. "The enemy said: ‘I will pursue, I will overtake, I will divide the spoil; My lust shall be satisfied upon them; I will draw my sword, my hand shall destroy them.’", 15.10. "Thou didst blow with Thy wind, the sea covered them; They sank as lead in the mighty waters.", 15.11. "Who is like unto Thee, O LORD, among the mighty? Who is like unto Thee, glorious in holiness, Fearful in praises, doing wonders?", 15.12. "Thou stretchedst out Thy right hand— The earth swallowed them.", 15.13. "Thou in Thy love hast led the people that Thou hast redeemed; Thou hast guided them in Thy strength to Thy holy habitation.", 15.14. "The peoples have heard, they tremble; Pangs have taken hold on the inhabitants of Philistia.", 15.15. "Then were the chiefs of Edom affrighted; The mighty men of Moab, trembling taketh hold upon them; All the inhabitants of Canaan are melted away.", 15.16. "Terror and dread falleth upon them; By the greatness of Thine arm they are as still as a stone; Till Thy people pass over, O LORD, Till the people pass over that Thou hast gotten.", 15.17. "Thou bringest them in, and plantest them in the mountain of Thine inheritance, The place, O LORD, which Thou hast made for Thee to dwell in, The sanctuary, O Lord, which Thy hands have established.", 20.2. "I am the LORD thy God, who brought thee out of the land of Egypt, out of the house of bondage.", 20.20. "Ye shall not make with Me—gods of silver, or gods of gold, ye shall not make unto you.", 21.3. "If he come in by himself, he shall go out by himself; if he be married, then his wife shall go out with him.", 22.28. "Thou shalt not delay to offer of the fulness of thy harvest, and of the outflow of thy presses. The first-born of thy sons shalt thou give unto Me.", 24.10. "and they saw the God of Israel; and there was under His feet the like of a paved work of sapphire stone, and the like of the very heaven for clearness.", 25.3. "And this is the offering which ye shall take of them: gold, and silver, and brass;", 28.30. "And thou shalt put in the breastplate of judgment the Urim and the Thummim; and they shall be upon Aaron’s heart, when he goeth in before the LORD; and Aaron shall bear the judgment of the children of Israel upon his heart before the LORD continually.", 32.24. "And I said unto them: Whosoever hath any gold, let them break it off; so they gave it me; and I cast it into the fire, and there came out this calf.’", 35.27. "And the rulers brought the onyx stones, and the stones to be set, for the ephod, and for the breastplate;", |
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8. Hebrew Bible, Genesis, 1.11, 24.1, 28.18 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •lieberman, saul •lieberman, s., Found in books: Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 15; Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 126, 306| 1.11. "וַיֹּאמֶר אֱלֹהִים תַּדְשֵׁא הָאָרֶץ דֶּשֶׁא עֵשֶׂב מַזְרִיעַ זֶרַע עֵץ פְּרִי עֹשֶׂה פְּרִי לְמִינוֹ אֲשֶׁר זַרְעוֹ־בוֹ עַל־הָאָרֶץ וַיְהִי־כֵן׃", 24.1. "וְאַבְרָהָם זָקֵן בָּא בַּיָּמִים וַיהוָה בֵּרַךְ אֶת־אַבְרָהָם בַּכֹּל׃", 24.1. "וַיִּקַּח הָעֶבֶד עֲשָׂרָה גְמַלִּים מִגְּמַלֵּי אֲדֹנָיו וַיֵּלֶךְ וְכָל־טוּב אֲדֹנָיו בְּיָדוֹ וַיָּקָם וַיֵּלֶךְ אֶל־אֲרַם נַהֲרַיִם אֶל־עִיר נָחוֹר׃", 28.18. "וַיַּשְׁכֵּם יַעֲקֹב בַּבֹּקֶר וַיִּקַּח אֶת־הָאֶבֶן אֲשֶׁר־שָׂם מְרַאֲשֹׁתָיו וַיָּשֶׂם אֹתָהּ מַצֵּבָה וַיִּצֹק שֶׁמֶן עַל־רֹאשָׁהּ׃", | 1.11. "And God said: ‘Let the earth put forth grass, herb yielding seed, and fruit-tree bearing fruit after its kind, wherein is the seed thereof, upon the earth.’ And it was so.", 24.1. "And Abraham was old, well stricken in age; and the LORD had blessed Abraham in all things.", 28.18. "And Jacob rose up early in the morning, and took the stone that he had put under his head, and set it up for a pillar, and poured oil upon the top of it.", |
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9. Hebrew Bible, Lamentations, 3.51 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •lieberman, saul Found in books: Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 13| 3.51. "עֵינִי עוֹלְלָה לְנַפְשִׁי מִכֹּל בְּנוֹת עִירִי׃", | 3.51. "Mine eye affected my soul, Because of all the daughters of my city.", |
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10. Hebrew Bible, Judges, 7.15, 18.7 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •lieberman, saul, on influence of hellenism •lieberman, s., Found in books: Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 179; Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 17| 7.15. "וַיְהִי כִשְׁמֹעַ גִּדְעוֹן אֶת־מִסְפַּר הַחֲלוֹם וְאֶת־שִׁבְרוֹ וַיִּשְׁתָּחוּ וַיָּשָׁב אֶל־מַחֲנֵה יִשְׂרָאֵל וַיֹּאמֶר קוּמוּ כִּי־נָתַן יְהוָה בְּיֶדְכֶם אֶת־מַחֲנֵה מִדְיָן׃" 18.7. "וַיֵּלְכוּ חֲמֵשֶׁת הָאֲנָשִׁים וַיָּבֹאוּ לָיְשָׁה וַיִּרְאוּ אֶת־הָעָם אֲשֶׁר־בְּקִרְבָּהּ יוֹשֶׁבֶת־לָבֶטַח כְּמִשְׁפַּט צִדֹנִים שֹׁקֵט וּבֹטֵחַ וְאֵין־מַכְלִים דָּבָר בָּאָרֶץ יוֹרֵשׁ עֶצֶר וּרְחֹקִים הֵמָּה מִצִּדֹנִים וְדָבָר אֵין־לָהֶם עִם־אָדָם׃", | 7.15. "And it was, when Gid῾on heard the telling of the dream, and its interpretation, that he bowed himself down to the ground, and returned to the camp of Yisra᾽el and said, Arise; for the Lord has delivered into your hand the host of Midyan." 18.7. "Then the five men departed, and came to Layish, and saw the people that were there, how they dwelt in safety, after the manner of the Żidonim, quiet and secure; and there was no one in the land that put them to shame in any thing; such as a hereditary ruler, and they were far from the Żidonim, and had no business with any man.", |
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11. Hebrew Bible, Isaiah, 28.1-28.5, 28.16, 35.7, 40.22, 41.17-41.19, 55.10-55.13, 58.7 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •lieberman, s., •lieberman, saul Found in books: Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 119; Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 226; Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 53, 113, 126, 170| 28.1. "הוֹי עֲטֶרֶת גֵּאוּת שִׁכֹּרֵי אֶפְרַיִם וְצִיץ נֹבֵל צְבִי תִפְאַרְתּוֹ אֲשֶׁר עַל־רֹאשׁ גֵּיא־שְׁמָנִים הֲלוּמֵי יָיִן׃", 28.1. "כִּי צַו לָצָו צַו לָצָו קַו לָקָו קַו לָקָו זְעֵיר שָׁם זְעֵיר שָׁם׃", 28.2. "הִנֵּה חָזָק וְאַמִּץ לַאדֹנָי כְּזֶרֶם בָּרָד שַׂעַר קָטֶב כְּזֶרֶם מַיִם כַּבִּירִים שֹׁטְפִים הִנִּיחַ לָאָרֶץ בְּיָד׃", 28.2. "כִּי־קָצַר הַמַּצָּע מֵהִשְׂתָּרֵעַ וְהַמַּסֵּכָה צָרָה כְּהִתְכַּנֵּס׃", 28.3. "בְּרַגְלַיִם תֵּרָמַסְנָה עֲטֶרֶת גֵּאוּת שִׁכּוֹרֵי אֶפְרָיִם׃", 28.4. "וְהָיְתָה צִיצַת נֹבֵל צְבִי תִפְאַרְתּוֹ אֲשֶׁר עַל־רֹאשׁ גֵּיא שְׁמָנִים כְּבִכּוּרָהּ בְּטֶרֶם קַיִץ אֲשֶׁר יִרְאֶה הָרֹאֶה אוֹתָהּ בְּעוֹדָהּ בְּכַפּוֹ יִבְלָעֶנָּה׃", 28.5. "בַּיּוֹם הַהוּא יִהְיֶה יְהוָה צְבָאוֹת לַעֲטֶרֶת צְבִי וְלִצְפִירַת תִּפְאָרָה לִשְׁאָר עַמּוֹ׃", 28.16. "לָכֵן כֹּה אָמַר אֲדֹנָי יְהוִה הִנְנִי יִסַּד בְּצִיּוֹן אָבֶן אֶבֶן בֹּחַן פִּנַּת יִקְרַת מוּסָד מוּסָּד הַמַּאֲמִין לֹא יָחִישׁ׃", 35.7. "וְהָיָה הַשָּׁרָב לַאֲגַם וְצִמָּאוֹן לְמַבּוּעֵי מָיִם בִּנְוֵה תַנִּים רִבְצָהּ חָצִיר לְקָנֶה וָגֹמֶא׃", 40.22. "הַיֹּשֵׁב עַל־חוּג הָאָרֶץ וְיֹשְׁבֶיהָ כַּחֲגָבִים הַנּוֹטֶה כַדֹּק שָׁמַיִם וַיִּמְתָּחֵם כָּאֹהֶל לָשָׁבֶת׃", 41.17. "הָעֲנִיִּים וְהָאֶבְיוֹנִים מְבַקְשִׁים מַיִם וָאַיִן לְשׁוֹנָם בַּצָּמָא נָשָׁתָּה אֲנִי יְהוָה אֶעֱנֵם אֱלֹהֵי יִשְׂרָאֵל לֹא אֶעֶזְבֵם׃", 41.18. "אֶפְתַּח עַל־שְׁפָיִים נְהָרוֹת וּבְתוֹךְ בְּקָעוֹת מַעְיָנוֹת אָשִׂים מִדְבָּר לַאֲגַם־מַיִם וְאֶרֶץ צִיָּה לְמוֹצָאֵי מָיִם׃", 41.19. "אֶתֵּן בַּמִּדְבָּר אֶרֶז שִׁטָּה וַהֲדַס וְעֵץ שָׁמֶן אָשִׂים בָּעֲרָבָה בְּרוֹשׁ תִּדְהָר וּתְאַשּׁוּר יַחְדָּו׃", 55.11. "כֵּן יִהְיֶה דְבָרִי אֲשֶׁר יֵצֵא מִפִּי לֹא־יָשׁוּב אֵלַי רֵיקָם כִּי אִם־עָשָׂה אֶת־אֲשֶׁר חָפַצְתִּי וְהִצְלִיחַ אֲשֶׁר שְׁלַחְתִּיו׃", 55.12. "כִּי־בְשִׂמְחָה תֵצֵאוּ וּבְשָׁלוֹם תּוּבָלוּן הֶהָרִים וְהַגְּבָעוֹת יִפְצְחוּ לִפְנֵיכֶם רִנָּה וְכָל־עֲצֵי הַשָּׂדֶה יִמְחֲאוּ־כָף׃", 55.13. "תַּחַת הַנַּעֲצוּץ יַעֲלֶה בְרוֹשׁ תחת [וְתַחַת] הַסִּרְפַּד יַעֲלֶה הֲדַס וְהָיָה לַיהוָה לְשֵׁם לְאוֹת עוֹלָם לֹא יִכָּרֵת׃", 58.7. "הֲלוֹא פָרֹס לָרָעֵב לַחְמֶךָ וַעֲנִיִּים מְרוּדִים תָּבִיא בָיִת כִּי־תִרְאֶה עָרֹם וְכִסִּיתוֹ וּמִבְּשָׂרְךָ לֹא תִתְעַלָּם׃", | 28.1. "Woe to the crown of pride of the drunkards of Ephraim, And to the fading flower of his glorious beauty, Which is on the head of the fat valley of them that are smitten down with wine!", 28.2. "Behold, the Lord hath a mighty and strong one, As a storm of hail, a tempest of destruction, As a storm of mighty waters overflowing, That casteth down to the earth with violence.", 28.3. "The crown of pride of the drunkards of Ephraim Shall be trodden under foot;", 28.4. "And the fading flower of his glorious beauty, Which is on the head of the fat valley, Shall be as the first-ripe fig before the summer, Which when one looketh upon it, While it is yet in his hand he eateth it up.", 28.5. "In that day shall the LORD of hosts be For a crown of glory, and for a diadem of beauty, Unto the residue of His people;", 28.16. "Therefore thus saith the Lord GOD: Behold, I lay in Zion for a foundation a stone, A tried stone, a costly corner-stone of sure foundation; He that believeth shall not make haste.", 35.7. "And the parched land shall become a pool, And the thirsty ground springs of water; In the habitation of jackals herds shall lie down, It shall be an enclosure for reeds and rushes.", 40.22. "It is He that sitteth above the circle of the earth, And the inhabitants thereof are as grasshoppers; That stretcheth out the heavens as a curtain, And spreadeth them out as a tent to dwell in;", 41.17. "The poor and needy seek water and there is none, And their tongue faileth for thirst; I the LORD will answer them, I the God of Israel will not forsake them.", 41.18. "I will open rivers on the high hills, And fountains in the midst of the valleys; I will make the wilderness a pool of water, And the dry land springs of water.", 41.19. "I will plant in the wilderness the cedar, the acacia-tree, And the myrtle, and the oil-tree; I will set in the desert the cypress, the plane-tree, and the larch together;", 55.10. "For as the rain cometh down and the snow from heaven, And returneth not thither, Except it water the earth, And make it bring forth and bud, And give seed to the sower and bread to the eater;", 55.11. "So shall My word be that goeth forth out of My mouth: It shall not return unto Me void, Except it accomplish that which I please, And make the thing whereto I sent it prosper.", 55.12. "For ye shall go out with joy, And be led forth with peace; The mountains and the hills shall break forth before you into singing, And all the trees of the field shall clap their hands.", 55.13. "Instead of the thorn shall come up the cypress, And instead of the brier shall come up the myrtle; And it shall be to the LORD for a memorial, For an everlasting sign that shall not be cut off.", 58.7. "Is it not to deal thy bread to the hungry, And that thou bring the poor that are cast out to thy house? When thou seest the naked, that thou cover him, And that thou hide not thyself from thine own flesh?", |
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12. Hebrew Bible, Jeremiah, 51.26 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •lieberman, s., Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 126| 51.26. "וְלֹא־יִקְחוּ מִמְּךָ אֶבֶן לְפִנָּה וְאֶבֶן לְמוֹסָדוֹת כִּי־שִׁמְמוֹת עוֹלָם תִּהְיֶה נְאֻם־יְהוָה׃", | 51.26. "And they shall not take of thee a stone for a corner, Nor a stone for foundations; But thou shalt be desolate for ever, saith the LORD.", |
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| 13. Hebrew Bible, 2 Samuel, 20 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •lieberman, saul Found in books: Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 155 |
| 14. Hebrew Bible, 1 Kings, 8 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •lieberman, s., Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 53 |
15. Hebrew Bible, Ezekiel, 8.16 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •lieberman, s., Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 133| 8.16. "וַיָּבֵא אֹתִי אֶל־חֲצַר בֵּית־יְהוָה הַפְּנִימִית וְהִנֵּה־פֶתַח הֵיכַל יְהוָה בֵּין הָאוּלָם וּבֵין הַמִּזְבֵּחַ כְּעֶשְׂרִים וַחֲמִשָּׁה אִישׁ אֲחֹרֵיהֶם אֶל־הֵיכַל יְהוָה וּפְנֵיהֶם קֵדְמָה וְהֵמָּה מִשְׁתַּחֲוִיתֶם קֵדְמָה לַשָּׁמֶשׁ׃", | 8.16. "And He brought me into the inner court of the LORD’S house, and, behold, at the door of the temple of the LORD, between the porch and the altar, were about five and twenty men, with their backs toward the temple of the LORD, and their faces toward the east; and they worshipped the sun toward the east.", |
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16. Hebrew Bible, Nehemiah, 8.9, 8.18 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •lieberman, s., Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 38, 216| 8.9. "וַיֹּאמֶר נְחֶמְיָה הוּא הַתִּרְשָׁתָא וְעֶזְרָא הַכֹּהֵן הַסֹּפֵר וְהַלְוִיִּם הַמְּבִינִים אֶת־הָעָם לְכָל־הָעָם הַיּוֹם קָדֹשׁ־הוּא לַיהוָה אֱלֹהֵיכֶם אַל־תִּתְאַבְּלוּ וְאַל־תִּבְכּוּ כִּי בוֹכִים כָּל־הָעָם כְּשָׁמְעָם אֶת־דִּבְרֵי הַתּוֹרָה׃", 8.18. "וַיִּקְרָא בְּסֵפֶר תּוֹרַת הָאֱלֹהִים יוֹם בְּיוֹם מִן־הַיּוֹם הָרִאשׁוֹן עַד הַיּוֹם הָאַחֲרוֹן וַיַּעֲשׂוּ־חָג שִׁבְעַת יָמִים וּבַיּוֹם הַשְּׁמִינִי עֲצֶרֶת כַּמִּשְׁפָּט׃", | 8.9. "And Nehemiah, who was the Tirshatha, and Ezra the priest the scribe, and the Levites that taught the people, said unto all the people: ‘This day is holy unto the LORD your God; mourn not, nor weep.’ For all the people wept, when they heard the words of the Law.", 8.18. "Also day by day, from the first day unto the last day, he read in the book of the Law of God. And they kept the feast seven days;", |
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17. Hebrew Bible, Zechariah, 1.8 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 306| 1.8. "רָאִיתִי הַלַּיְלָה וְהִנֵּה־אִישׁ רֹכֵב עַל־סוּס אָדֹם וְהוּא עֹמֵד בֵּין הַהֲדַסִּים אֲשֶׁר בַּמְּצֻלָה וְאַחֲרָיו סוּסִים אֲדֻמִּים שְׂרֻקִּים וּלְבָנִים׃", | 1.8. "I saw in the night, and behold a man riding upon a red horse, and he stood among the myrtle-trees that were in the bottom; and behind him there were horses, red, sorrel, and white.", |
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| 18. Aristotle, Rhetoric, 3.1 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •lieberman, saul Found in books: Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 207 |
19. Anon., 1 Enoch, 26.1-26.6 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •lieberman, s., Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 126 | 26.1. And I went from thence to the middle of the earth, and I saw a blessed place in which there were 26.2. trees with branches abiding and blooming [of a dismembered tree]. And there I saw a holy mountain, 26.3. and underneath the mountain to the east there was a stream and it flowed towards the south. And I saw towards the east another mountain higher than this, and between them a deep and narrow 26.4. ravine: in it also ran a stream underneath the mountain. And to the west thereof there was another mountain, lower than the former and of small elevation, and a ravine deep and dry between them: and another deep and dry ravine was at the extremities of the three mountains. And all the ravines were deep rand narrow, (being formed) of hard rock, and trees were not planted upon 26.6. them. And I marveled at the rocks, and I marveled at the ravine, yea, I marveled very much. |
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20. Septuagint, Judith, 15.13 (2nd cent. BCE - 0th cent. CE) Tagged with subjects: •lieberman, s., Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 53 | 15.13. and they crowned themselves with olive wreaths, she and those who were with her; and she went before all the people in the dance, leading all the women, while all the men of Israel followed, bearing their arms and wearing garlands and with songs on their lips. |
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| 21. Dead Sea Scrolls, Damascus Document, 8.16, 19.29 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •lieberman, saul Found in books: Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 58 |
| 22. Dead Sea Scrolls, Damascus Document, 8.16, 19.29 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •lieberman, saul Found in books: Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 58 |
| 23. Dead Sea Scrolls, 4Q251, 10 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •lieberman, saul Found in books: Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 36 |
24. Anon., Jubilees, 8.19 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 126 | 8.19. and his portion goeth towards the west through the midst of this river, and it extendeth till it reacheth the water of the abysses, out of which this river goeth forth |
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| 25. Cicero, De Oratore, 1.24.158 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •lieberman, saul, on rabbinic courts Found in books: Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 234 |
26. Cicero, On Invention, 2.142 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •lieberman, saul, on rabbinic courts Found in books: Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 260| 2.142. tere accipi demonstrabit. et quemadmodum ei dice- bamus, qui ab scripto diceret, hoc fore utilissimum, si quid de aequitate ea, quae cum adversario staret, derogasset, sic huic, qui contra scriptum dicet, pluri- mum proderit, ex ipsa scriptura aliquid ad suam cau- sam convertere aut ambigue aliquid scriptum osten- dere; deinde ex illo ambiguo eam partem, quae sibi prosit, defendere aut verbi definitionem inducere et illius verbi vim, quo urgeri videatur, ad suae causae commodum traducere aut ex scripto non scriptum aliquid inducere per ratiocinationem, de qua post di- | |
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27. Philo of Alexandria, On The Special Laws, 2.62 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •lieberman, saul, on influence of hellenism Found in books: Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 43 | 2.62. Accordingly, on the seventh day there are spread before the people in every city innumerable lessons of prudence, and temperance, and courage, and justice, and all other virtues; during the giving of which the common people sit down, keeping silence and pricking up their ears, with all possible attention, from their thirst for wholesome instruction; but some of those who are very learned explain to them what is of great importance and use, lessons by which the whole of their lives may be improved. |
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28. Mishnah, Gittin, 9.8 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •lieberman, saul Found in books: Price, Finkelberg and Shahar (2021), Rome: An Empire of Many Nations: New Perspectives on Ethnic Diversity and Cultural Identity, 267| 9.8. "גֵּט שֶׁכְּתָבוֹ עִבְרִית וְעֵדָיו יְוָנִית, יְוָנִית וְעֵדָיו עִבְרִית, עֵד אֶחָד עִבְרִי וְעֵד אֶחָד יְוָנִי, כָּתַב סוֹפֵר וְעֵד, כָּשֵׁר. אִישׁ פְּלוֹנִי עֵד, כָּשֵׁר. בֶּן אִישׁ פְּלוֹנִי עֵד, כָּשֵׁר. אִישׁ פְּלוֹנִי בֶּן אִישׁ פְּלוֹנִי, וְלֹא כָתַב עֵד, כָּשֵׁר. וְכָךְ הָיוּ נְקִיֵּי הַדַּעַת שֶׁבִּירוּשָׁלַיִם עוֹשִׂין. כָּתַב חֲנִיכָתוֹ וַחֲנִיכָתָהּ, כָּשֵׁר. גֵּט מְעֻשֶּׂה, בְּיִשְׂרָאֵל, כָּשֵׁר. וּבְגוֹיִם, פָּסוּל. וּבְגוֹיִם, חוֹבְטִין אוֹתוֹ וְאוֹמְרִים לוֹ עֲשֵׂה מַה שֶּׁיִּשְׂרָאֵל אוֹמְרִים לְךָ, וְכָשֵׁר: \n", | 9.8. "A get which was written in Hebrew and whose signatures are in Greek, or was written in Greek and whose signatures are in Hebrew, or which has one Hebrew signature and one Greek signature, or which was written by a scribe and signed by one witness, is valid. [If a man signs], “So-and-so, witness,” it is valid. [If he signs,] “Son of so-and-so, witness, it is valid. [If he signs,] “So-and-so son of so-and-so” and he didn’t write “witness”, it is valid. If he wrote his own family name and hers, the get is valid. And this is how the scrupulous in Jerusalem would do. A get given imposed by court: in the case of a Jewish court is valid, and in the case of a Gentile court is invalid. And with regard to Gentiles, if they beat him and say to him, “Do what the Israelites say to you,” (and it is valid).", |
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29. Mishnah, Rosh Hashanah, 1.2 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •lieberman, s., Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 166| 1.2. "בְּאַרְבָּעָה פְרָקִים הָעוֹלָם נִדּוֹן, בְּפֶסַח עַל הַתְּבוּאָה, בַּעֲצֶרֶת עַל פֵּרוֹת הָאִילָן, בְּרֹאשׁ הַשָּׁנָה כָּל בָּאֵי הָעוֹלָם עוֹבְרִין לְפָנָיו כִּבְנֵי מָרוֹן, שֶׁנֶּאֱמַר (תהלים לג) הַיּוֹצֵר יַחַד לִבָּם, הַמֵּבִין אֶל כָּל מַעֲשֵׂיהֶם. וּבֶחָג נִדּוֹנִין עַל הַמָּיִם: \n", | 1.2. "At four set times the world is judged:On Pesah in respect to the produce. On Shavuot in respect to the fruit of the tree. On Rosh Hashanah all the people of the world pass before Him like a division of soldier [a numerus], as it says, “He who fashions the hearts of them all, who discerns all their doings” (Psalms 33:15). And on Sukkot they are judged in respect of rain.", |
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30. Mishnah, Sanhedrin, 4.5, 7.5 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •lieberman, s., •lieberman, saul Found in books: Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 15; Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 113, 166; Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 192| 4.5. "כֵּיצַד מְאַיְּמִין אֶת הָעֵדִים עַל עֵדֵי נְפָשׁוֹת, הָיוּ מַכְנִיסִין אוֹתָן וּמְאַיְּמִין עֲלֵיהֶן. שֶׁמָּא תֹאמְרוּ מֵאֹמֶד, וּמִשְּׁמוּעָה, עֵד מִפִּי עֵד וּמִפִּי אָדָם נֶאֱמָן שָׁמַעְנוּ, אוֹ שֶׁמָּא אִי אַתֶּם יוֹדְעִין שֶׁסּוֹפֵנוּ לִבְדֹּק אֶתְכֶם בִּדְרִישָׁה וּבַחֲקִירָה. הֱווּ יוֹדְעִין שֶׁלֹּא כְדִינֵי מָמוֹנוֹת דִּינֵי נְפָשׁוֹת. דִּינֵי מָמוֹנוֹת, אָדָם נוֹתֵן מָמוֹן וּמִתְכַּפֵּר לוֹ. דִּינֵי נְפָשׁוֹת, דָּמוֹ וְדַם זַרְעִיּוֹתָיו תְּלוּיִין בּוֹ עַד סוֹף הָעוֹלָם, שֶׁכֵּן מָצִינוּ בְקַיִן שֶׁהָרַג אֶת אָחִיו, שֶׁנֶּאֱמַר (בראשית ד) דְּמֵי אָחִיךָ צֹעֲקִים, אֵינוֹ אוֹמֵר דַּם אָחִיךָ אֶלָּא דְּמֵי אָחִיךָ, דָּמוֹ וְדַם זַרְעִיּוֹתָיו. דָּבָר אַחֵר, דְּמֵי אָחִיךָ, שֶׁהָיָה דָמוֹ מֻשְׁלָךְ עַל הָעֵצִים וְעַל הָאֲבָנִים. לְפִיכָךְ נִבְרָא אָדָם יְחִידִי, לְלַמֶּדְךָ, שֶׁכָּל הַמְאַבֵּד נֶפֶשׁ אַחַת מִיִּשְׂרָאֵל, מַעֲלֶה עָלָיו הַכָּתוּב כְּאִלּוּ אִבֵּד עוֹלָם מָלֵא. וְכָל הַמְקַיֵּם נֶפֶשׁ אַחַת מִיִּשְׂרָאֵל, מַעֲלֶה עָלָיו הַכָּתוּב כְּאִלּוּ קִיֵּם עוֹלָם מָלֵא. וּמִפְּנֵי שְׁלוֹם הַבְּרִיּוֹת, שֶׁלֹּא יֹאמַר אָדָם לַחֲבֵרוֹ אַבָּא גָדוֹל מֵאָבִיךָ. וְשֶׁלֹּא יְהוּ מִינִין אוֹמְרִים, הַרְבֵּה רָשֻׁיּוֹת בַּשָּׁמָיִם. וּלְהַגִּיד גְּדֻלָּתוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁאָדָם טוֹבֵעַ כַּמָּה מַטְבְּעוֹת בְּחוֹתָם אֶחָד וְכֻלָּן דּוֹמִין זֶה לָזֶה, וּמֶלֶךְ מַלְכֵי הַמְּלָכִים הַקָּדוֹשׁ בָּרוּךְ הוּא טָבַע כָּל אָדָם בְּחוֹתָמוֹ שֶׁל אָדָם הָרִאשׁוֹן וְאֵין אֶחָד מֵהֶן דּוֹמֶה לַחֲבֵרוֹ. לְפִיכָךְ כָּל אֶחָד וְאֶחָד חַיָּב לוֹמַר, בִּשְׁבִילִי נִבְרָא הָעוֹלָם. וְשֶׁמָּא תֹאמְרוּ מַה לָּנוּ וְלַצָּרָה הַזֹּאת, וַהֲלֹא כְבָר נֶאֱמַר (ויקרא ה) וְהוּא עֵד אוֹ רָאָה אוֹ יָדָע אִם לוֹא יַגִּיד וְגוֹ'. וְשֶׁמָּא תֹאמְרוּ מַה לָּנוּ לָחוּב בְּדָמוֹ שֶׁל זֶה, וַהֲלֹא כְבָר נֶאֱמַר (משלי יא) וּבַאֲבֹד רְשָׁעִים רִנָּה: \n", 7.5. "הַמְגַדֵּף אֵינוֹ חַיָּב עַד שֶׁיְּפָרֵשׁ הַשֵּׁם. אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן קָרְחָה, בְּכָל יוֹם דָּנִין אֶת הָעֵדִים בְּכִנּוּי יַכֶּה יוֹסֵי אֶת יוֹסֵי. נִגְמַר הַדִּין, לֹא הוֹרְגִים בְּכִנּוּי, אֶלָּא מוֹצִיאִים כָּל אָדָם לַחוּץ וְשׁוֹאֲלִים אֶת הַגָּדוֹל שֶׁבָּהֶן וְאוֹמְרִים לוֹ אֱמֹר מַה שֶּׁשָּׁמַעְתָּ בְּפֵרוּשׁ, וְהוּא אוֹמֵר, וְהַדַּיָּנִים עוֹמְדִין עַל רַגְלֵיהֶן וְקוֹרְעִין וְלֹא מְאַחִין. וְהַשֵּׁנִי אוֹמֵר אַף אֲנִי כָּמוֹהוּ, וְהַשְּׁלִישִׁי אוֹמֵר אַף אֲנִי כָּמוֹהוּ: \n", | 4.5. "How did they admonish witnesses in capital cases? They brought them in and admonished them, [saying], “Perhaps you will say something that is only a supposition or hearsay or secondhand, or even from a trustworthy man. Or perhaps you do not know that we shall check you with examination and inquiry? Know, moreover, that capital cases are not like non-capital cases: in non-capital cases a man may pay money and so make atonement, but in capital cases the witness is answerable for the blood of him [that is wrongfully condemned] and the blood of his descendants [that should have been born to him] to the end of the world.” For so have we found it with Cain that murdered his brother, for it says, “The bloods of your brother cry out” (Gen. 4:10). It doesn’t say, “The blood of your brother”, but rather “The bloods of your brother” meaning his blood and the blood of his descendants. Another saying is, “The bloods of your brother” that his blood was cast over trees and stones. Therefore but a single person was created in the world, to teach that if any man has caused a single life to perish from Israel, he is deemed by Scripture as if he had caused a whole world to perish; and anyone who saves a single soul from Israel, he is deemed by Scripture as if he had saved a whole world. Again [but a single person was created] for the sake of peace among humankind, that one should not say to another, “My father was greater than your father”. Again, [but a single person was created] against the heretics so they should not say, “There are many ruling powers in heaven”. Again [but a single person was created] to proclaim the greatness of the Holy Blessed One; for humans stamp many coins with one seal and they are all like one another; but the King of kings, the Holy Blessed One, has stamped every human with the seal of the first man, yet not one of them are like another. Therefore everyone must say, “For my sake was the world created.” And if perhaps you [witnesses] would say, “Why should we be involved with this trouble”, was it not said, “He, being a witness, whether he has seen or known, [if he does not speak it, then he shall bear his iniquity] (Lev. 5:1). And if perhaps you [witnesses] would say, “Why should we be guilty of the blood of this man?, was it not said, “When the wicked perish there is rejoicing” (Proverbs 11:10).]", 7.5. "The blasphemer is punished only if he utters [the divine] name. Rabbi Joshua b. Korcha said: “The whole day [of the trial] the witnesses are examined by means of a substitute for the divine name:, ‘may Yose smite Yose.” When the trial was finished, the accused was not executed on this evidence, but all persons were removed [from court], and the chief witness was told, ‘State literally what you heard.’ Thereupon he did so, [using the divine name]. The judges then arose and tore their garments, which were not to be resewn. The second witness stated: “I too have heard thus” [but not uttering the divine name], and the third says: “I too heard thus.”", |
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31. Mishnah, Shabbat, 1.3, 7.4, 10.4, 12.1, 19.5, 24.2 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •lieberman, saul •lieberman, s., Found in books: Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 171; Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 239; Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 136, 211| 1.3. "לֹא יֵצֵא הַחַיָּט בְּמַחְטוֹ סָמוּךְ לַחֲשֵׁכָה, שֶׁמָּא יִשְׁכַּח וְיֵצֵא. וְלֹא הַלַּבְלָר בְּקֻלְמוֹסוֹ. וְלֹא יְפַלֶּה אֶת כֵּלָיו, וְלֹא יִקְרָא לְאוֹר הַנֵּר. בֶּאֱמֶת אָמְרוּ, הַחַזָּן רוֹאֶה הֵיכָן תִּינוֹקוֹת קוֹרְאִים, אֲבָל הוּא לֹא יִקְרָא. כַּיּוֹצֵא בוֹ, לֹא יֹאכַל הַזָּב עִם הַזָּבָה, מִפְּנֵי הֶרְגֵּל עֲבֵרָה: \n", 7.4. "הַמּוֹצִיא תֶבֶן, כִּמְלֹא פִי פָרָה. עָצָה, כִּמְלֹא פִי גָמָל. עָמִיר, כִּמְלֹא פִי טָלֶה. עֲשָׂבִים, כִּמְלֹא פִי גְדִי. עֲלֵי שׁוּם וַעֲלֵי בְצָלִים, לַחִים, כִּגְרוֹגֶרֶת, יְבֵשִׁים, כִּמְלֹא פִי גְדִי. וְאֵין מִצְטָרְפִין זֶה עִם זֶה, מִפְּנֵי שֶׁלֹּא שָׁווּ בְשִׁעוּרֵיהֶן. הַמּוֹצִיא אֳכָלִים כִּגְרוֹגֶרֶת, חַיָּב, וּמִצְטָרְפִין זֶה עִם זֶה, מִפְּנֵי שֶׁשָּׁווּ בְשִׁעוּרֵיהֶן, חוּץ מִקְּלִפֵּיהֶן וְגַרְעִינֵיהֶן וְעֻקְצֵיהֶן וְסֻבָּן וּמֻרְסָנָן. רַבִּי יְהוּדָה אוֹמֵר, חוּץ מִקְּלִפֵּי עֲדָשִׁים שֶׁמִּתְבַּשְּׁלוֹת עִמָּהֶן: \n", 10.4. "הַמִּתְכַּוֵּן לְהוֹצִיא לְפָנָיו וּבָא לוֹ לְאַחֲרָיו, פָּטוּר, לְאַחֲרָיו וּבָא לוֹ לְפָנָיו, חַיָּב. בֶּאֱמֶת אָמְרוּ, הָאִשָּׁה הַחוֹגֶרֶת בְּסִינָר בֵּין מִלְּפָנֶיהָ וּבֵין מִלְּאַחֲרֶיהָ חַיֶּבֶת, שֶׁכֵּן רָאוּי לִהְיוֹת חוֹזֵר. רַבִּי יְהוּדָה אוֹמֵר, אַף מְקַבְּלֵי פִתְקִין:", 12.1. "הַבּוֹנֶה, כַּמָּה יִבְנֶה וִיהֵא חַיָּב, הַבּוֹנֶה כָּל שֶׁהוּא, וְהַמְסַתֵּת, וְהַמַּכֶּה בַפַּטִּישׁ וּבְמַעֲצָד, הַקּוֹדֵחַ כָּל שֶׁהוּא, חַיָּב. זֶה הַכְּלָל, כָּל הָעוֹשֶׂה מְלָאכָה וּמְלַאכְתּוֹ מִתְקַיֶּמֶת בְּשַׁבָּת, חַיָּב. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, אַף הַמַּכֶּה בְקֻרְנָס עַל הַסַּדָּן בִּשְׁעַת מְלָאכָה, חַיָּב, מִפְּנֵי שֶׁהוּא כִמְתַקֵּן מְלָאכָה: \n", 19.5. "קָטָן נִמּוֹל לִשְׁמֹנָה, לְתִשְׁעָה, וְלַעֲשָׂרָה, וּלְאַחַד עָשָׂר, וְלִשְׁנֵים עָשָׂר, לֹא פָחוֹת וְלֹא יוֹתֵר. הָא כֵּיצַד. כְּדַרְכּוֹ, לִשְׁמֹנָה. נוֹלַד לְבֵין הַשְּׁמָשׁוֹת, נִמּוֹל לְתִשְׁעָה. בֵּין הַשְּׁמָשׁוֹת שֶׁל עֶרֶב שַׁבָּת, נִמּוֹל לַעֲשָׂרָה. יוֹם טוֹב לְאַחַר הַשַּׁבָּת, נִמּוֹל לְאַחַד עָשָׂר. שְׁנֵי יָמִים טוֹבִים שֶׁל רֹאשׁ הַשָּׁנָה, נִמּוֹל לִשְׁנֵים עָשָׂר. קָטָן הַחוֹלֶה, אֵין מוֹהֲלִין אוֹתוֹ עַד שֶׁיַּבְרִיא: \n", 24.2. "מַתִּירִין פְּקִיעֵי עָמִיר לִפְנֵי בְהֵמָה, וּמְפַסְפְּסִים אֶת הַכֵּפִין, אֲבָל לֹא אֶת הַזֵּרִין. אֵין מְרַסְּקִין לֹא אֶת הַשַּׁחַת וְלֹא אֶת הֶחָרוּבִין לִפְנֵי בְהֵמָה, בֵּין דַּקָּה בֵּין גַּסָּה. רַבִּי יְהוּדָה מַתִּיר בֶּחָרוּבִין לַדַּקָּה: \n", | 1.3. "A tailor must not go out with his needle near nightfall, lest he forget and go out. Nor a scribe with his quill. And one may not search his garments [for lice or fleas], nor read by the light of a lamp. In truth it was said, the hazzan may see where the children are reading from, but he himself must not read. Similarly, a zav must not eat together with a zavah, because it may lead to sin.", 7.4. "He who carries out a cow’s mouthful of straw, a camel’s mouthful of bean stalks, a lamb’s mouthful of clover, a goat’s mouthful of grasses, moist leaves of garlic or moist leaves of onion the size of a dried fig, [or] a goat’s mouthful of dry [leaves], [is liable]. And they do not combine with each other, because they are not alike in their standards. He who carries out [human] food the size of a dried fig is liable, And they combine with each other, because they are equal in their standards, except their shells, kernels, stalks, husks and coarse bran. Rabbi Judah said: excluding the shells of lentils, because they are boiled together with them.", 10.4. "If one intends to carry out [an object] in front of him, but it comes around behind him, he is not liable. Behind him, but it comes around in front of him, he is liable. In truth they said: a woman who wraps herself with an apron whether in front of her or behind her, is liable, because it is normal for it to reverse itself. Rabbi Judah said: also those who receive notes.", 12.1. "One who builds: how much must he build to be liable? He who builds any amount, and he who chisels, and he who strikes with a hammer or with an axe, and he who bores [a hole] of any size, is liable. This is the general principle: whoever does work and his work endures on Shabbat, he is liable. Rabbi Shimon ben Gamaliel says: even one who strikes with a hammer on the anvil at the completion of his work is liable, because he is as one who improves his work.", 19.5. "An infant is circumcised on the eighth, ninth, tenth, eleventh, and twelfth [days], neither before nor later. How so?In the normal situation, on the eighth. If he is born at twilight, on the ninth; At twilight on the eve of Shabbat, on the tenth. If a festival follows Shabbat, on the eleventh. If the two days of Rosh Hashanah [follow Shabbat], on the twelfth. An infant who is sick is not circumcised until he recovers.", 24.2. "One may untie bundles of hay in front of cattle and one may spread out large sheaves, but not small hardened twigs. One may not chop up unripe grain or carobs before cattle, whether small or large. Rabbi Judah permits it in the case of carobs for small beasts.", |
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32. Mishnah, Sotah, 9.14-9.15 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •lieberman, s., •lieberman, saul Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 53; Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 192| 9.14. "בַּפֻּלְמוֹס שֶׁל אַסְפַּסְיָנוּס גָּזְרוּ עַל עַטְרוֹת חֲתָנִים, וְעַל הָאֵרוּס. בַּפֻּלְמוֹס שֶׁל טִיטוּס גָּזְרוּ עַל עַטְרוֹת כַּלּוֹת, וְשֶׁלֹא יְלַמֵּד אָדָם אֶת בְּנוֹ יְוָנִית. בַּפֻּלְמוֹס הָאַחֲרוֹן גָּזְרוּ שֶׁלֹּא תֵצֵא הַכַּלָּה בָּאַפִּרְיוֹן בְּתוֹךְ הָעִיר, וְרַבּוֹתֵינוּ הִתִּירוּ שֶׁתֵּצֵא הַכַּלָּה בָּאַפִּרְיוֹן בְּתוֹךְ הָעִיר: \n", 9.15. "מִשֶּׁמֵּת רַבִּי מֵאִיר, בָּטְלוּ מוֹשְׁלֵי מְשָׁלִים. מִשֶּׁמֵּת בֶּן עַזַּאי, בָּטְלוּ הַשַּׁקְדָּנִים. מִשֶּׁמֵּת בֶּן זוֹמָא, בָּטְלוּ הַדַּרְשָׁנִים. מִשֶּׁמֵּת רַבִּי יְהוֹשֻׁעַ, פָּסְקָה טוֹבָה מִן הָעוֹלָם. מִשֶּׁמֵּת רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל, בָּא גוֹבַי וְרַבּוּ צָרוֹת. מִשֶּׁמֵּת רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה, פָּסַק הָעשֶׁר מִן הַחֲכָמִים. מִשֶּׁמֵּת רַבִּי עֲקִיבָא, בָּטַל כְּבוֹד הַתּוֹרָה. מִשֶּׁמֵּת רַבִּי חֲנִינָא בֶּן דּוֹסָא, בָּטְלוּ אַנְשֵׁי מַעֲשֶׂה. מִשֶּׁמֵּת רַבִּי יוֹסֵי קַטְנוּתָא, פָּסְקוּ חֲסִידִים. וְלָמָּה נִקְרָא שְׁמוֹ קַטְנוּתָא, שֶׁהָיָה קַטְנוּתָן שֶׁל חֲסִידִים. מִשֶּׁמֵּת רַבָּן יוֹחָנָן בֶּן זַכַּאי, בָּטַל זִיו הַחָכְמָה. מִשֶּׁמֵּת רַבָּן גַּמְלִיאֵל הַזָּקֵן, בָּטַל כְּבוֹד הַתּוֹרָה וּמֵתָה טָהֳרָה וּפְרִישׁוּת. מִשֶּׁמֵּת רַבִּי יִשְׁמָעֵאל בֶּן פָּאבִי, בָּטַל זִיו הַכְּהֻנָּה. מִשֶּׁמֵּת רַבִּי, בָּטְלָה עֲנָוָה וְיִרְאַת חֵטְא. רַבִּי פִנְחָס בֶּן יָאִיר אוֹמֵר, מִשֶּׁחָרַב בֵּית הַמִּקְדָּשׁ, בּוֹשׁוּ חֲבֵרִים וּבְנֵי חוֹרִין, וְחָפוּ רֹאשָׁם, וְנִדַּלְדְּלוּ אַנְשֵׁי מַעֲשֶׂה, וְגָבְרוּ בַעֲלֵי זְרוֹעַ וּבַעֲלֵי לָשׁוֹן, וְאֵין דּוֹרֵשׁ וְאֵין מְבַקֵּשׁ, וְאֵין שׁוֹאֵל, עַל מִי לָנוּ לְהִשָּׁעֵן, עַל אָבִינוּ שֶׁבַּשָּׁמָיִם. רַבִּי אֱלִיעֶזֶר הַגָּדוֹל אוֹמֵר, מִיּוֹם שֶׁחָרַב בֵּית הַמִּקְדָּשׁ, שָׁרוּ חַכִּימַיָּא לְמֶהֱוֵי כְסָפְרַיָּא, וְסָפְרַיָּא כְּחַזָּנָא, וְחַזָּנָא כְּעַמָּא דְאַרְעָא, וְעַמָּא דְאַרְעָא אָזְלָא וְדַלְדְּלָה, וְאֵין מְבַקֵּשׁ, עַל מִי יֵשׁ לְהִשָּׁעֵן, עַל אָבִינוּ שֶׁבַּשָּׁמָיִם. בְּעִקְּבוֹת מְשִׁיחָא חֻצְפָּא יִסְגֵּא, וְיֹקֶר יַאֲמִיר, הַגֶּפֶן תִּתֵּן פִּרְיָהּ וְהַיַּיִן בְּיֹקֶר, וְהַמַּלְכוּת תֵּהָפֵךְ לְמִינוּת, וְאֵין תּוֹכֵחָה, בֵּית וַעַד יִהְיֶה לִזְנוּת, וְהַגָּלִיל יֶחֱרַב, וְהַגַּבְלָן יִשּׁוֹם, וְאַנְשֵׁי הַגְּבוּל יְסוֹבְבוּ מֵעִיר לְעִיר וְלֹא יְחוֹנָּנוּ, וְחָכְמַת סוֹפְרִים תִּסְרַח, וְיִרְאֵי חֵטְא יִמָּאֲסוּ, וְהָאֱמֶת תְּהֵא נֶעְדֶּרֶת. נְעָרִים פְּנֵי זְקֵנִים יַלְבִּינוּ, זְקֵנִים יַעַמְדוּ מִפְּנֵי קְטַנִּים. (מיכה ז) בֵּן מְנַבֵּל אָב, בַּת קָמָה בְאִמָּהּ, כַּלָּה בַּחֲמֹתָהּ, אֹיְבֵי אִישׁ אַנְשֵׁי בֵיתוֹ. פְּנֵי הַדּוֹר כִּפְנֵי הַכֶּלֶב, הַבֵּן אֵינוֹ מִתְבַּיֵּשׁ מֵאָבִיו. וְעַל מִי יֵשׁ לָנוּ לְהִשָּׁעֵן, עַל אָבִינוּ שֶׁבַּשָּׁמָיִם. רַבִּי פִנְחָס בֶּן יָאִיר אוֹמֵר, זְרִיזוּת מְבִיאָה לִידֵי נְקִיּוּת, וּנְקִיּוּת מְבִיאָה לִידֵי טָהֳרָה, וְטָהֳרָה מְבִיאָה לִידֵי פְרִישׁוּת, וּפְרִישׁוּת מְבִיאָה לִידֵי קְדֻשָּׁה, וּקְדֻשָּׁה מְבִיאָה לִידֵי עֲנָוָה, וַעֲנָוָה מְבִיאָה לִידֵי יִרְאַת חֵטְא, וְיִרְאַת חֵטְא מְבִיאָה לִידֵי חֲסִידוּת, וַחֲסִידוּת מְבִיאָה לִידֵי רוּחַ הַקֹּדֶשׁ, וְרוּחַ הַקֹּדֶשׁ מְבִיאָה לִידֵי תְחִיַּת הַמֵּתִים, וּתְחִיַּת הַמֵּתִים בָּא עַל יְדֵי אֵלִיָּהוּ זָכוּר לַטּוֹב, אָמֵן: \n", | 9.14. "During the war with Vespasian they [the rabbis] decreed against [the use of] crowns worn by bridegrooms and against [the use of] the bell. During the war with Quietus they decreed against [the use of] crowns worn by brides and that nobody should teach their child Greek. During the final war they decreed that a bride should not go out in a palanquin inside the city, but our rabbis decreed that a bride may go out in a palanquin inside the city.", 9.15. "When Rabbi Meir died, the composers of fables ceased. When Ben Azzai died, the diligent students [of Torah] ceased. When Ben Zoma died, the expounders ceased. When Rabbi Joshua died, goodness ceased from the world. When Rabban Shimon ben Gamaliel died, locusts come and troubles multiplied. When Rabbi Elazar ben Azaryah died, the sages ceased to be wealthy. When Rabbi Akiba died, the glory of the Torah ceased. When Rabbi Hanina ben Dosa died, men of wondrous deeds ceased. When Rabbi Yose Katnuta died, the pious men (hasidim) ceased and why was his name called Katnuta? Because he was the youngest of the pious men. When Rabban Yoha ben Zakkai died, the splendor of wisdom ceased. When Rabban Gamaliel the elder died, the glory of the torah ceased, and purity and separateness perished. When Rabbi Ishmael ben Fabi died, the splendor of the priesthood ceased. When Rabbi died, humility and fear of sin ceased. Rabbi Phineas ben Yair says: when Temple was destroyed, scholars and freemen were ashamed and covered their head, men of wondrous deeds were disregarded, and violent men and big talkers grew powerful. And nobody expounds, nobody seeks, and nobody asks. Upon whom shall we depend? Upon our father who is in heaven. Rabbi Eliezer the Great says: from the day the Temple was destroyed, the sages began to be like scribes, scribes like synagogue-attendants, synagogue-attendants like common people, and the common people became more and more debased. And nobody seeks. Upon whom shall we depend? Upon our father who is in heaven. In the footsteps of the messiah insolence (hutzpah) will increase and the cost of living will go up greatly; the vine will yield its fruit, but wine will be expensive; the government will turn to heresy, and there will be no one to rebuke; the meeting-place [of scholars] will be used for licentiousness; the Galilee will be destroyed, the Gablan will be desolated, and the dwellers on the frontier will go about [begging] from place to place without anyone to take pity on them; the wisdom of the learned will rot, fearers of sin will be despised, and the truth will be lacking; youths will put old men to shame, the old will stand up in the presence of the young, “For son spurns father, daughter rises up against mother, daughter-in-law against mother-in-law a man’s own household are his enemies” (Micah 7:6). The face of the generation will be like the face of a dog, a son will not feel ashamed before his father. Upon whom shall we depend? Upon our father who is in heaven. Rabbi Pinchas ben Yair says, “Heedfulness leads to cleanliness, cleanliness leads to purity, purity leads to separation, separation leads to holiness, holiness leads to modesty, modesty leads to fear of sin, fear of sin leads to piety, piety leads to the Holy Spirit, The Holy Spirit leads to the resurrection of the dead, and the resurrection of the dead comes from Elijah, blessed be his memory, Amen.”", |
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33. Mishnah, Sukkah, 1.3, 2.1, 2.4, 2.9, 3.14, 4.5, 4.9-4.10, 5.1-5.3, 5.5 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •lieberman, s., Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 53, 118, 133, 136, 155, 211, 216, 231| 1.3. "פֵּרַס עָלֶיהָ סָדִין מִפְּנֵי הַחַמָּה, אוֹ תַּחְתֶּיהָ מִפְּנֵי הַנְּשָׁר, אוֹ שֶׁפֵּרַס עַל גַּבֵּי הַקִּינוֹף, פְּסוּלָה. אֲבָל פּוֹרֵס הוּא עַל גַּבֵּי נַקְלִיטֵי הַמִּטָּה: \n", 2.1. "הַיָּשֵׁן תַּחַת הַמִּטָּה בַסֻּכָּה, לֹא יָצָא יְדֵי חוֹבָתוֹ. אָמַר רַבִּי יְהוּדָה, נוֹהֲגִין הָיִינוּ, שֶׁהָיִינוּ יְשֵׁנִים תַּחַת הַמִּטָּה בִּפְנֵי הַזְּקֵנִים, וְלֹא אָמְרוּ לָנוּ דָבָר. אָמַר רַבִּי שִׁמְעוֹן, מַעֲשֶׂה בְטָבִי עַבְדּוֹ שֶׁל רַבָּן גַּמְלִיאֵל שֶׁהָיָה יָשֵׁן תַּחַת הַמִּטָּה, וְאָמַר לָהֶן רַבָּן גַּמְלִיאֵל לַזְּקֵנִים, רְאִיתֶם טָבִי עַבְדִּי, שֶׁהוּא תַלְמִיד חָכָם וְיוֹדֵעַ שֶׁעֲבָדִים פְּטוּרִין מִן הַסֻּכָּה, לְפִיכָךְ יָשֵׁן הוּא תַּחַת הַמִּטָּה. וּלְפִי דַרְכֵּנוּ לָמַדְנוּ, שֶׁהַיָּשֵׁן תַּחַת הַמִּטָּה, לֹא יָצָא יְדֵי חוֹבָתוֹ: \n", 2.4. "הָעוֹשֶׂה סֻכָּתוֹ בֵּין הָאִילָנוֹת, וְהָאִילָנוֹת דְּפָנוֹת לָהּ, כְּשֵׁרָה. שְׁלוּחֵי מִצְוָה פְּטוּרִין מִן הַסֻּכָּה. חוֹלִין וּמְשַׁמְּשֵׁיהֶן פְּטוּרִין מִן הַסֻּכָּה. אוֹכְלִין וְשׁוֹתִין עֲרַאי חוּץ לַסֻּכָּה: \n", 2.9. "כָּל שִׁבְעַת הַיָּמִים אָדָם עוֹשֶׂה סֻכָּתוֹ קֶבַע וּבֵיתוֹ עֲרַאי. יָרְדוּ גְשָׁמִים, מֵאֵימָתַי מֻתָּר לְפַנּוֹת, מִשֶּׁתִּסְרַח הַמִּקְפָּה. מָשְׁלוּ מָשָׁל, לְמָה הַדָּבָר דּוֹמֶה, לְעֶבֶד שֶׁבָּא לִמְזוֹג כּוֹס לְרַבּוֹ, וְשָׁפַךְ לוֹ קִיתוֹן עַל פָּנָיו: \n", 3.14. "רַבִּי יוֹסֵי אוֹמֵר, יוֹם טוֹב הָרִאשׁוֹן שֶׁל חָג שֶׁחָל לִהְיוֹת בְּשַׁבָּת, וְשָׁכַח וְהוֹצִיא אֶת הַלּוּלָב לִרְשׁוּת הָרַבִּים, פָּטוּר, מִפְּנֵי שֶׁהוֹצִיאוֹ בִרְשׁוּת: \n", 4.5. "מִצְוַת עֲרָבָה כֵּיצַד, מָקוֹם הָיָה לְמַטָּה מִירוּשָׁלַיִם, וְנִקְרָא מוֹצָא. יוֹרְדִין לְשָׁם וּמְלַקְּטִין מִשָּׁם מֻרְבִּיּוֹת שֶׁל עֲרָבָה, וּבָאִין וְזוֹקְפִין אוֹתָן בְּצִדֵּי הַמִּזְבֵּחַ, וְרָאשֵׁיהֶן כְּפוּפִין עַל גַּבֵּי הַמִּזְבֵּחַ. תָּקְעוּ וְהֵרִיעוּ וְתָקָעוּ. בְּכָל יוֹם מַקִּיפִין אֶת הַמִּזְבֵּחַ פַּעַם אַחַת, וְאוֹמְרִים, אָנָּא ה' הוֹשִׁיעָה נָּא, אָנָּא ה' הַצְלִיחָה נָּא. רַבִּי יְהוּדָה אוֹמֵר, אֲנִי וָהוֹ הוֹשִׁיעָה נָּא. וְאוֹתוֹ הַיּוֹם מַקִּיפִין אֶת הַמִּזְבֵּחַ שֶׁבַע פְּעָמִים. בִּשְׁעַת פְּטִירָתָן, מָה הֵן אוֹמְרִים, יֹפִי לְךָ מִזְבֵּחַ, יֹפִי לְךָ מִזְבֵּחַ. רַבִּי אֱלִיעֶזֶר אוֹמֵר, לְיָהּ וּלְךָ, מִזְבֵּחַ. לְיָהּ וּלְךָ, מִזְבֵּחַ: \n", 4.9. "נִסּוּךְ הַמַּיִם כֵּיצַד. צְלוֹחִית שֶׁל זָהָב מַחֲזֶקֶת שְׁלשֶׁת לֻגִּים הָיָה מְמַלֵּא מִן הַשִּׁלּוֹחַ. הִגִּיעוּ לְשַׁעַר הַמַּיִם, תָּקְעוּ וְהֵרִיעוּ וְתָקָעוּ. עָלָה בַכֶּבֶשׁ וּפָנָה לִשְׂמֹאלוֹ, שְׁנֵי סְפָלִים שֶׁל כֶּסֶף הָיוּ שָׁם. רַבִּי יְהוּדָה אוֹמֵר, שֶׁל סִיד הָיוּ, אֶלָּא שֶׁהָיוּ מֻשְׁחָרִין פְּנֵיהֶם מִפְּנֵי הַיָּיִן. וּמְנֻקָּבִין כְּמִין שְׁנֵי חֳטָמִין דַּקִּין, אֶחָד מְעֻבֶּה וְאֶחָד דַּק, כְּדֵי שֶׁיְּהוּ שְׁנֵיהֶם כָּלִין בְּבַת אַחַת. מַעֲרָבִי שֶׁל מַיִם, מִזְרָחִי שֶׁל יָיִן. עֵרָה שֶׁל מַיִם לְתוֹךְ שֶׁל יַיִן, וְשֶׁל יַיִן לְתוֹךְ שֶׁל מַיִם, יָצָא. רַבִּי יְהוּדָה אוֹמֵר, בְּלֹג הָיָה מְנַסֵּךְ כָּל שְׁמֹנָה. וְלַמְנַסֵּךְ אוֹמְרִים לוֹ, הַגְבַּהּ יָדֶךָ, שֶׁפַּעַם אַחַת נִסֵּךְ אֶחָד עַל גַּבֵּי רַגְלָיו, וּרְגָמוּהוּ כָל הָעָם בְּאֶתְרוֹגֵיהֶן: \n", 4.10. "כְּמַעֲשֵׂהוּ בְחֹל כָּךְ מַעֲשֵׂהוּ בְשַׁבָּת, אֶלָּא שֶׁהָיָה מְמַלֵּא מֵעֶרֶב שַׁבָּת חָבִית שֶׁל זָהָב שֶׁאֵינָהּ מְקֻדֶּשֶׁת, מִן הַשִּׁלּוֹחַ, וּמַנִּיחָהּ בַּלִּשְׁכָּה. נִשְׁפְּכָה אוֹ נִתְגַּלְּתָה, הָיָה מְמַלֵּא מִן הַכִּיּוֹר, שֶׁהַיַּיִן וְהַמַּיִם הַמְּגֻלִּין, פְּסוּלִים לְגַבֵּי הַמִּזְבֵּחַ: \n", 5.1. "הֶחָלִיל חֲמִשָּׁה וְשִׁשָּׁה. זֶהוּ הֶחָלִיל שֶׁל בֵּית הַשּׁוֹאֵבָה, שֶׁאֵינָה דּוֹחָה לֹא אֶת הַשַּׁבָּת וְלֹא אֶת יוֹם טוֹב. אָמְרוּ, כָּל מִי שֶׁלֹּא רָאָה שִׂמְחַת בֵּית הַשּׁוֹאֵבָה, לֹא רָאָה שִׂמְחָה מִיָּמָיו: \n", 5.2. "בְּמוֹצָאֵי יוֹם טוֹב הָרִאשׁוֹן שֶׁל חָג, יָרְדוּ לְעֶזְרַת נָשִׁים, וּמְתַקְּנִין שָׁם תִּקּוּן גָּדוֹל. וּמְנוֹרוֹת שֶׁל זָהָב הָיוּ שָׁם, וְאַרְבָּעָה סְפָלִים שֶׁל זָהָב בְּרָאשֵׁיהֶן, וְאַרְבָּעָה סֻלָּמוֹת לְכָל אֶחָד וְאֶחָד, וְאַרְבָּעָה יְלָדִים מִפִּרְחֵי כְהֻנָּה וּבִידֵיהֶם כַּדִּים שֶׁל שֶׁמֶן שֶׁל מֵאָה וְעֶשְׂרִים לֹג, שֶׁהֵן מַטִּילִין לְכָל סֵפֶל וָסֵפֶל: \n", 5.3. "מִבְּלָאֵי מִכְנְסֵי כֹהֲנִים וּמֵהֶמְיָנֵיהֶן מֵהֶן הָיוּ מַפְקִיעִין, וּבָהֶן הָיוּ מַדְלִיקִין, וְלֹא הָיְתָה חָצֵר בִּירוּשָׁלַיִם שֶׁאֵינָהּ מְאִירָה מֵאוֹר בֵּית הַשּׁוֹאֵבָה: \n", 5.5. "אֵין פּוֹחֲתִין מֵעֶשְׂרִים וְאַחַת תְּקִיעוֹת בַּמִּקְדָּשׁ, וְאֵין מוֹסִיפִין עַל אַרְבָּעִים וּשְׁמֹנֶה. בְּכָל יוֹם הָיוּ שָׁם עֶשְׂרִים וְאַחַת תְּקִיעוֹת בַּמִּקְדָּשׁ, שָׁלשׁ לִפְתִיחַת שְׁעָרִים, וְתֵשַׁע לְתָמִיד שֶׁל שַׁחַר, וְתֵשַׁע לְתָמִיד שֶׁל בֵּין הָעַרְבָּיִם. וּבַמּוּסָפִין הָיוּ מוֹסִיפִין עוֹד תֵּשַׁע. וּבְעֶרֶב שַׁבָּת הָיוּ מוֹסִיפִין עוֹד שֵׁשׁ, שָׁלשׁ לְהַבְטִיל הָעָם מִמְּלָאכָה, וְשָׁלשׁ לְהַבְדִּיל בֵּין קֹדֶשׁ לְחֹל. עֶרֶב שַׁבָּת שֶׁבְּתוֹךְ הֶחָג הָיוּ שָׁם אַרְבָּעִים וּשְׁמֹנֶה, שָׁלשׁ לִפְתִיחַת שְׁעָרִים, שָׁלשׁ לַשַּׁעַר הָעֶלְיוֹן, וְשָׁלשׁ לַשַּׁעַר הַתַּחְתּוֹן, וְשָׁלשׁ לְמִלּוּי הַמַּיִם, וְשָׁלשׁ עַל גַּבֵּי מִזְבֵּחַ, תֵּשַׁע לְתָמִיד שֶׁל שַׁחַר, וְתֵשַׁע לְתָמִיד שֶׁל בֵּין הָעַרְבַּיִם, וְתֵשַׁע לַמּוּסָפִין, שָׁלשׁ לְהַבְטִיל אֶת הָעָם מִן הַמְּלָאכָה, וְשָׁלשׁ לְהַבְדִּיל בֵּין קֹדֶשׁ לְחֹל: \n", | 1.3. "If he spread a sheet over it because of the sun or beneath it because of falling [leaves]; Or if he spread [a sheet] over the frame of a four-post bed, [the sukkah] is invalid. But he may spread it over the frame of a two-post bed.", 2.1. "He who sleeps under a bed in the sukkah has not fulfilled his obligation. Rabbi Judah said: we had the custom to sleep under a bed in the presence of the elders, and they didn’t say anything to us. Rabbi Shimon said: it happened that Tabi, the slave of Rabba Gamaliel, used to sleep under the bed. And Rabban Gamaliel said to the elders, “Have you seen Tabi my slave, who is a scholar, and knows that slaves are exempt from [the law of] a sukkah, therefore he sleep under the bed.” And incidentally we learned that he who sleeps under a bed has not fulfilled his obligation.", 2.4. "If one makes his sukkah between trees, so that the trees form its walls, it is valid. Those who are agents to perform a mitzvah are exempt from [the obligations of] sukkah. People who are sick and their attendants are exempt from [the obligations of] sukkah. One may eat and drink casually outside the sukkah.", 2.9. "All seven days [of the festival] a man must make the sukkah his permanent residence and his house his temporary residence. If rain fell, when may one be permitted to leave it? When the porridge becomes spoiled. They made a parable. To what can this be compared? To a slave who comes to fill the cup for his master, and he poured a pitcher over his face.", 3.14. "Rabbi Yose says: if the first day of the festival fell on Shabbat, and he forgot and carried out his lulav into the public domain, he is not liable, since he brought it out while under the influence [of a religious act].", 4.5. "The mitzvah of the aravah how was it [performed]?There was a place below Jerusalem called Moza. They went down there and gathered tall branches of aravot and then they came and stood them up at the sides of the altar, and their tops were bent over the altar. They then sounded a teki’ah [long blast], a teru’ah [staccato blast] and again a teki’ah. Every day they went round the altar once, saying, “O Lord, save us, O Lord, make us prosper” (Psalms 118:. Rabbi Judah says: “Ani vaho, save us.” On that day they went round the altar seven times. When they departed, what did they say? “O altar, beauty is to you! O altar, beauty is to you!” Rabbi Eliezer said: [they would say,] “To the Lord and to you, O altar, to the Lord and to you, O altar.”", 4.9. "How was the water libation [performed]? A golden flask holding three logs was filled from the Shiloah. When they arrived at the water gate, they sounded a teki'ah [long blast], a teru'ah [a staccato note] and again a teki'ah. [The priest then] went up the ascent [of the altar] and turned to his left where there were two silver bowls. Rabbi Judah says: they were of plaster [but they looked silver] because their surfaces were darkened from the wine. They had each a hole like a slender snout, one being wide and the other narrow so that both emptied at the same time. The one on the west was for water and the one on the east for wine. If he poured the flask of water into the bowl for wine, or that of wine into that for water, he has fulfilled his obligation. Rabbi Judah says: with one log he performed the ceremony of the water-libation all eight days. To [the priest] who performed the libation they used to say, “Raise your hand”, for one time, a certain man poured out the water over his feet, and all the people pelted him with their etrogs.", 4.10. "As it was performed on weekdays, so was it was performed on Shabbat, save that on the eve of Shabbat he would fill a non-sanctified golden barrel from the Shiloah, and place it in the chamber. If it was poured away or uncovered, he would refill it from the laver, for wine or water which has become uncovered is invalid for the altar.", 5.1. "The flute was for five or six days. This refers to the flute at the Bet Hashoevah [the place of the water-drawing] which does not override Shabbat or the festival day. They said: he who has not seen the Simchat Bet Hashoevah has never seen rejoicing in his life.", 5.2. "At the conclusion of the first festival day of Sukkot they descended to the Women’s Court (Ezrat Nashim) and they would make there a great enactment. And golden candlesticks were there, and four golden bowls on the top of each of them and four ladders to each, and four youths drawn from the young priests, and in their hands there were jars of oil containing one hundred and twenty logs which they poured into the bowls.", 5.3. "From the worn-out pants and belts of the priests they made wicks and with them they kindled the lamps. And there was not a courtyard in Jerusalem that was not illuminated by the light of the Bet Hashoevah.", 5.5. "They never have less than twenty-one blasts in the Temple, and never more than forty-eight. Every day there were twenty-one blasts in the Temple, three at the opening of the gates, nine at the morning tamid sacrifice, and nine at the evening tamid sacrifice. At the musafim (additional sacrifices) they would add another nine. And on the eve of Shabbat they would add another six, three as a sign to the people to stop working and three to mark a distinction between the holy and the profane. On the eve of Shabbat in the intermediate days of the [Sukkoth] festival, there were [therefore] forty-eight blasts: three at the opening of the gates, three at the upper gate, three at the lower gate, three at the water-drawing, three at the altar, nine at the daily morning sacrifice, nine at the daily evening sacrifice, nine at the additional sacrifices, three as a sign to the people to cease from work, and three to mark a distinction between the holy and the profane.", |
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34. Mishnah, Tamid, 1.2 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •lieberman, s., Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 133| 1.2. "מִי שֶׁהוּא רוֹצֶה לִתְרֹם אֶת הַמִּזְבֵּחַ, מַשְׁכִּים וְטוֹבֵל עַד שֶׁלֹּא יָבֹא הַמְמֻנֶּה. וְכִי בְאֵיזוֹ שָׁעָה הַמְמֻנֶּה בָא. לֹא כָל הָעִתִּים שָׁווֹת, פְּעָמִים שֶׁהוּא בָא מִקְרִיאַת הַגֶּבֶר, אוֹ סָמוּךְ לוֹ מִלְּפָנָיו אוֹ מִלְּאַחֲרָיו. הַמְמֻנֶּה בָא וְדוֹפֵק עֲלֵיהֶם, וְהֵם פָּתְחוּ לוֹ. אָמַר לָהֶן, מִי שֶׁטָּבַל יָבֹא וְיָפִיס. הֵפִיסוּ, זָכָה מִי שֶׁזָּכָה: \n", | 1.2. "Anyone who desired to remove the ashes from the altar used to rise early and bathe before the superintendent came. At what time did the superintendent come? He did not always come at the same time; sometimes he came just at cock-crow, sometimes a little before or a little after. The superintendent would come and knock and they would open for him, and he would say to them, let all who have bathed come and draw lots. So they drew lots, and whoever was successful.", |
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35. Mishnah, Yoma, 1.8, 2.2, 5.2 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •lieberman, s., •lieberman, saul Found in books: Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 306; Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 126, 133| 1.8. "בְּכָל יוֹם תּוֹרְמִין אֶת הַמִּזְבֵּחַ בִּקְרִיאַת הַגֶּבֶר אוֹ סָמוּךְ לוֹ, בֵּין לְפָנָיו בֵּין לְאַחֲרָיו. בְּיוֹם הַכִּפּוּרִים מֵחֲצוֹת, וּבָרְגָלִים מֵאַשְׁמוּרָה הָרִאשׁוֹנָה, וְלֹא הָיְתָה קְרִיאַת הַגֶּבֶר מַגַּעַת עַד שֶׁהָיְתָה עֲזָרָה מְלֵאָה מִיִּשְׂרָאֵל: \n", 2.2. "מַעֲשֶׂה שֶׁהָיוּ שְׁנֵיהֶם שָׁוִין וְרָצִין וְעוֹלִין בַּכֶּבֶשׁ, וְדָחַף אֶחָד מֵהֶן אֶת חֲבֵרוֹ, וְנָפַל וְנִשְׁבְּרָה רַגְלוֹ. וְכֵיוָן שֶׁרָאוּ בֵית דִּין שֶׁבָּאִין לִידֵי סַכָּנָה, הִתְקִינוּ שֶׁלֹּא יְהוּ תוֹרְמִין אֶת הַמִּזְבֵּחַ אֶלָּא בְפַיִס. אַרְבָּעָה פְיָסוֹת הָיוּ שָׁם, וְזֶה הַפַּיִס הָרִאשׁוֹן: \n", 5.2. "מִשֶּׁנִּטַּל הָאָרוֹן, אֶבֶן הָיְתָה שָׁם מִימוֹת נְבִיאִים רִאשׁוֹנִים, וּשְׁתִיָּה הָיְתָה נִקְרֵאת, גְּבוֹהָה מִן הָאָרֶץ שָׁלשׁ אֶצְבָּעוֹת, וְעָלֶיהָ הָיָה נוֹתֵן: \n", | 1.8. "Every day they would remove [the ashes from] the altar at the cock’s crow or close to that time, either before or after. But on Yom HaKippurim from midnight, and on the festivals at the [end of the] first watch; And the cock’s crow would not arrive before the Temple court was full of Israelites.", 2.2. "Section one: It once happened that two were even as they ran up the ramp, and one of them pushed his fellow who fell and broke his leg. When the court saw that they incurred danger, they decreed that they would remove the ashes from only by a count. Section two: There were four counts. This is the first count.", 5.2. "After the Ark had been taken away, there was a stone from the days of the earlier prophets, called “shtiyah”, three fingers above the ground, on which he would place [the pan of burning coals].", |
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36. Mishnah, Terumot, 2.1, 8.12 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •lieberman, saul Found in books: Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 171; Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 155| 2.1. "אֵין תּוֹרְמִין מִטָּהוֹר עַל הַטָּמֵא. וְאִם תָּרְמוּ, תְּרוּמָתָן תְּרוּמָה. בֶּאֱמֶת אָמְרוּ, הָעִגּוּל שֶׁל דְּבֵלָה שֶׁנִּטְמָא מִקְצָתוֹ, תּוֹרֵם מִן הַטָּהוֹר שֶׁיֶּשׁ בּוֹ עַל הַטָּמֵא שֶׁיֶּשׁ בּוֹ. וְכֵן אֲגֻדָּה שֶׁל יָרָק, וְכֵן עֲרֵמָה. הָיוּ שְׁנֵי עִגּוּלִים, שְׁתֵּי אֲגֻדּוֹת, שְׁתֵּי עֲרֵמוֹת, אַחַת טְמֵאָה וְאַחַת טְהוֹרָה, לֹא יִתְרֹם מִזֶּה עַל זֶה. רַבִּי אֱלִיעֶזֶר אוֹמֵר, תּוֹרְמִין מִן הַטָּהוֹר עַל הַטָּמֵא: \n", 8.12. "וְכֵן נָשִׁים שֶׁאָמְרוּ לָהֶם נָכְרִים, תְּנוּ אַחַת מִכֶּם וּנְטַמֵּא, וְאִם לָאו, הֲרֵי אָנוּ מְטַמְּאִים אֶת כֻּלְּכֶם, יְטַמְּאוּ אֶת כֻּלָּן, וְאַל יִמְסְרוּ לָהֶם נֶפֶשׁ אַחַת מִיִּשְׂרָאֵל: \n", | 2.1. "They may not give terumah from pure [produce] for impure [produce], but if they did give, the terumah is terumah. In truth they said: If a cake of pressed figs had become partly defiled, one may give terumah from the clean part for that part which had become defiled. The same applies to a bunch of vegetables, or a stack of grain. If there were two cakes [of figs], two bunches [of vegetables], two stacks [of grain], one pure and one impure, one should not give terumah from one for the other. Rabbi Eliezer says: one can give terumah from that which is pure for that which is impure.", 8.12. "Similarly, if gentiles say to women, “Give us one of you that we may defile her, and if not, we will defile you all”, then let them all be defiled rather than hand over to them one soul from Israel.", |
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37. Mishnah, Shekalim, 5.1 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •lieberman, s., Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 133| 5.1. "אֵלּוּ הֵן הַמְמֻנִּין שֶׁהָיוּ בַּמִּקְדָּשׁ, יוֹחָנָן בֶּן פִּנְחָס עַל הַחוֹתָמוֹת, אֲחִיָּה עַל הַנְּסָכִים, מַתִּתְיָה בֶּן שְׁמוּאֵל עַל הַפְּיָסוֹת, פְּתַחְיָה עַל הַקִּנִּין. פְּתַחְיָה, זֶה מָרְדְּכָי. לָמָּה נִקְרָא שְׁמוֹ פְּתַחְיָה. שֶׁהָיָה פּוֹתֵחַ בִּדְבָרִים וְדוֹרְשָׁן, וְיוֹדֵעַ שִׁבְעִים לָשׁוֹן. בֶּן אֲחִיָּה עַל חוֹלֵי מֵעַיִם, נְחוּנְיָא חוֹפֵר שִׁיחִין, גְּבִינֵי כָרוֹז, בֶּן גֶּבֶר עַל נְעִילַת שְׁעָרִים, בֶּן בֵּבָי עַל הַפָּקִיעַ, בֶּן אַרְזָה עַל הַצִּלְצָל, הֻגְרַס בֶּן לֵוִי עַל הַשִּׁיר, בֵּית גַּרְמוּ עַל מַעֲשֵׂה לֶחֶם הַפָּנִים, בֵּית אַבְטִינָס עַל מַעֲשֵׂה הַקְּטֹרֶת, אֶלְעָזָר עַל הַפָּרוֹכוֹת, וּפִנְחָס עַל הַמַּלְבּוּשׁ: \n", | 5.1. "These were the officers in the Temple:Yoha the son of Pinchas was over the seals. Ahiyah over the libations. Mattityah the son of Shmuel over the lots. Petahiah over the bird-offering. (Petahiah was Mordecai. Why was his name called Petahiah? Because he ‘opened’ matters and expounded them, and he understood the seventy tongues). The son of Ahijah over the sickness of the bowels. Nehuniah, the digger of ditches. Gevini, the crier. The son of Gever over the locking of the gates. The son of Bevai over the strips [for lighting the menorah]. The son of Arza over the cymbal. Hugras the son of Levi over the song. The house of Garmu over the making of the showbread. The house of Avtinas over the preparing of the frankincense. Elazar over the curtains. And Pinchas over the priestly vestments.", |
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38. Mishnah, Sheviit, 7.7, 9.5 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •lieberman, saul Found in books: Avery-Peck (1981), The priestly gift in Mishnah: a study of tractate Terumot, 369| 7.7. "וֶרֶד חָדָשׁ שֶׁכְּבָשׁוֹ בְּשֶׁמֶן יָשָׁן, יְלַקֵּט אֶת הַוֶּרֶד. וְיָשָׁן בְּחָדָשׁ, חַיָּב בַּבִּעוּר. חָרוּבִין חֲדָשִׁים שֶׁכְּבָשָׁן בְּיַיִן יָשָׁן, וִישָׁנִים בְּחָדָשׁ, חַיָּבִין בַּבִּעוּר. זֶה הַכְּלָל, כָּל שֶׁהוּא בְנוֹתֵן טַעַם, חַיָּב לְבַעֵר, מִין בְּשֶׁאֵינוֹ מִינוֹ. וּמִין בְּמִינוֹ, כָּל שֶׁהוּא. שְׁבִיעִית אוֹסֶרֶת כָּל שֶׁהוּא בְּמִינָהּ, וְשֶׁלֹּא בְמִינָהּ, בְּנוֹתֵן טָעַם: \n", 9.5. "הַכּוֹבֵשׁ שְׁלֹשָׁה כְבָשִׁים בְּחָבִית אַחַת, רַבִּי אֱלִיעֶזֶר אוֹמֵר, אוֹכְלִין עַל הָרִאשׁוֹן. רַבִּי יְהוֹשֻׁעַ אוֹמֵר, אַף עַל הָאַחֲרוֹן. רַבָּן גַּמְלִיאֵל אוֹמֵר, כָּל שֶׁכָּלָה מִינוֹ מִן הַשָּׂדֶה, יְבַעֵר מִינוֹ מִן הֶחָבִית, וַהֲלָכָה כִדְבָרָיו. רַבִּי שִׁמְעוֹן אוֹמֵר, כָּל יָרָק, אֶחָד לַבִּעוּר. אוֹכְלִין בָּרְגִילָה עַד שֶׁיִּכְלוּ סִגָּרִיּוֹת מִבִּקְעַת בֵּית נְטוֹפָה: \n", | 7.7. "If a new rose has been preserved in old oil, the rose may be taken out. But if an old rose was preserved in new oil, it is subject to the law of removal. New carobs preserved in old wine, or old carobs in new wine, are subject to the law of removal. This is the general principle: Any thing that imparts taste, he must remove it if it is one kind mixed with a different kind. But if it is mixed with the identical kind, then [the whole is subject to removal] even if only the smallest quantity exists. Sabbatical year produce renders similar kinds prohibited even [if it exists] in the smallest quantity. But if of different species only when it imparts taste.", 9.5. "One who preserved three kinds of vegetables in one jar: Rabbi Eliezer says they may be eaten only so long as the first still remains [in the field]. But Rabbi Joshua says: even so long as the last remains. Rabban Gamaliel says: when the like kind is no longer to be found in the field, the same kind in the jar must be removed, [and the halachah agrees with him.] Rabbi Shimon says: all vegetables are regarded as one [kind] in respect of the law of removal. Purslane may be eaten until there is no more wild purslane in the valley of Bet Netopha.", |
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| 39. Musonius Rufus, Fragments, None (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 119 |
40. New Testament, Acts, 24.1-24.21 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •lieberman, saul, on influence of hellenism Found in books: Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 275| 24.1. Μετὰ δὲ πέντε ἡμέρας κατέβη ὁ ἀρχιερεὺς Ἁνανίας pb n="304"/ μετὰ πρεσβυτέρων τινῶν καὶ ῥήτορος Τερτύλλου τινός, οἵτινες ἐνεφάνισαν τῷ ἡγεμόνι κατὰ τοῦ Παύλου. 24.2. κληθέντος δὲ [αὐτοῦ] ἤρξατο κατηγορεῖν ὁ Τέρτυλλος λέγων Πολλῆς εἰρήνης τυγχάνοντες διὰ σοῦ καὶ διορθωμάτων γινομένων τῷ ἔθνει τούτῳ διὰ τῆς σῆς προνοίας 24.3. πάντῃ τε καὶ πανταχοῦ ἀποδεχόμεθα, κράτιστε Φῆλιξ, μετὰ πάσης εὐχαριστίας. 24.4. ἵνα δὲ μὴ ἐπὶ πλεῖόν σε ἐνκόπτω, παρακαλῶ ἀκοῦσαί σε ἡμῶν συντόμως τῇ σῇ ἐπιεικίᾳ. 24.5. εὑρόντες γὰρ τὸν ἄνδρα τοῦτον λοιμὸν καὶ κινοῦντα στάσεις πᾶσι τοῖς Ἰουδαίοις τοῖς κατὰ τὴν οἰκουμένην πρωτοστάτην τε τῆς τῶν Ναζωραίων αἱρέσεως, 24.6. ὃς καὶ τὸ ἱερὸν ἐπείρασεν βεβηλῶσαι, 24.7. 24.8. ὃν καὶ ἐκρατήσαμεν, παρʼ οὗ δυνήσῃ αὐτὸς ἀνακρίνας περὶ πάντων τούτων ἐπιγνῶναι ὧν ἡμεῖς κατηγοροῦμεν αὐτοῦ. 24.9. συνεπέθεντο δὲ καὶ οἱ Ἰουδαῖοι φάσκοντες ταῦτα οὕτως ἔχειν. 24.10. Ἀπεκρίθη τε ὁ Παῦλος νεύσαντος αὐτῷ τοῦ ἡγεμόνος λέγειν Ἐκ πολλῶν ἐτῶν ὄντα σε κριτὴν τῷ ἔθνει τούτῳ ἐπιστάμενος εὐθύμως τὰ περὶ ἐμαυτοῦ ἀπολογοῦμαι, 24.11. δυναμένου σου ἐπιγνῶναι, ὅτι οὐ πλείους εἰσίν μοι ἡμέραι δώδεκα ἀφʼ ἧς ἀνέβην προσκυνήσων εἰς Ἰερουσαλήμ, 24.12. καὶ οὔτε ἐν τῷ ἱερῷ εὗρόν με πρός τινα διαλεγόμενον ἢ ἐπίστασιν ποιοῦντα ὄχλου οὔτε ἐν ταῖς συναγωγαῖς οὔτε κατὰ τὴν πόλιν, 24.13. οὐδὲ παραστῆσαι δύνανταί σοι περὶ ὧν νυνὶ κατηγοροῦσίν μου. 24.14. ὁμολογῶ δὲ τοῦτό σοι ὅτι κατὰ τὴν ὁδὸν ἣν λέγουσιν αἵρεσιν οὕτως λατρεύω τῷ πατρῴῳ θεῷ, πιστεύων πᾶσι τοῖς κατὰ τὸν νόμον καὶ τοῖς ἐν τοῖς προφήταις γεγραμμένοις, 24.15. ἐλπίδα ἔχων εἰς τὸν θεόν, ἣν καὶ αὐτοὶ οὗτοι προσδέχονται, ἀνάστασιν μέλλειν ἔσεσθαι δικαίων τε καὶ ἀδίκων· 24.16. ἐν τούτῳ καὶ αὐτὸς ἀσκῶ ἀπρόσκοπον συνείδησιν ἔχειν πρὸς τὸν θεὸν καὶ τοὺς ἀνθρώπους διὰ παντός. 24.17. διʼ ἐτῶν δὲ πλειόνων ἐλεημοσύνας ποιήσων εἰς τὸ ἔθνος μου παρεγενόμην καὶ προσφοράς, 24.18. ἐν αἷς εὗρόν με ἡγνισμένον ἐν τῷ ἱερῷ, οὐ μετὰ ὄχλου οὐδὲ μετὰ θορύβου, 24.19. τινὲς δὲ ἀπὸ τῆς Ἀσίας Ἰουδαῖοι, οὓς ἔδει ἐπὶ σοῦ παρεῖναι καὶ κατηγορεῖν εἴ τι ἔχοιεν πρὸς ἐμέ,— 24.20. ἢ αὐτοὶ οὗτοι εἰπάτωσαν τί εὗρον ἀδίκημα στάντος μου ἐπὶ τοῦ συνεδρίου 24.21. ἢ περὶ μιᾶς ταύτης φωνῆς ἧς ἐκέκραξα ἐν αὐτοῖς ἑστὼς ὅτι Περὶ ἀναστάσεως νεκρῶν ἐγὼ κρίνομαι σήμερον ἐφʼ ὑμῶν. | 24.1. After five days, the high priest, Aias, came down with certain elders and an orator, one Tertullus. They informed the governor against Paul. 24.2. When he was called, Tertullus began to accuse him, saying, "Seeing that by you we enjoy much peace, and that excellent measures are coming to this nation, 24.3. we accept it in all ways and in all places, most excellent Felix, with all thankfulness. 24.4. But, that I don't delay you, I entreat you to bear with us and hear a few words. 24.5. For we have found this man to be a plague, an instigator of insurrections among all the Jews throughout the world, and a ringleader of the sect of the Nazarenes. 24.6. He even tried to profane the temple. We arrested him. 24.7. 24.8. By examining him yourself you may ascertain all these things of which we accuse him." 24.9. The Jews also joined in the attack, affirming that these things were so. 24.10. When the governor had beckoned to him to speak, Paul answered, "Because I know that you have been a judge of this nation for many years, I cheerfully make my defense, 24.11. seeing that you can recognize that it is not more than twelve days since I went up to worship at Jerusalem. 24.12. In the temple they didn't find me disputing with anyone or stirring up a crowd, either in the synagogues, or in the city. 24.13. Nor can they prove to you the things whereof they now accuse me. 24.14. But this I confess to you, that after the Way, which they call a sect, so I serve the God of our fathers, believing all things which are according to the law, and which are written in the prophets; 24.15. having hope toward God, which these also themselves look for, that there will be a resurrection of the dead, both of the just and unjust. 24.16. Herein I also practice always having a conscience void of offense toward God and men. 24.17. Now after some years, I came to bring gifts to the needy to my nation, and offerings; 24.18. amid which certain Jews from Asia found me purified in the temple, with no crowd, nor yet with tumult. 24.19. They ought to have been here before you, and to make accusation, if they had anything against me. 24.20. Or else let these men themselves say what injustice they found in me when I stood before the council, 24.21. unless it is for this one thing that I cried standing among them, 'Concerning the resurrection of the dead I am being judged before you today!'" |
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41. New Testament, Luke, 20.34-20.35 (1st cent. CE - 1st cent. CE) Tagged with subjects: •lieberman, saul Found in books: Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 192| 20.34. καὶ εἶπεν αὐτοῖς ὁ Ἰησοῦς Οἱ υἱοὶ τοῦ αἰῶνος τούτου γαμοῦσιν καὶ γαμίσκονται, 20.35. οἱ δὲ καταξιωθέντες τοῦ αἰῶνος ἐκείνου τυχεῖν καὶ τῆς ἀναστάσεως τῆς ἐκ νεκρῶν οὔτε γαμοῦσιν οὔτε γαμίζονται· | 20.34. Jesus said to them, "The sons of this age marry, and are given in marriage. 20.35. But those who are considered worthy to attain to that age and the resurrection from the dead, neither marry, nor are given in marriage. |
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| 42. Anon., The Life of Adam And Eve, 7.9-7.11, 15.8 (1st cent. CE - 5th cent. CE) Tagged with subjects: •lieberman, saul, on influence of hellenism •lieberman, saul Found in books: Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 13, 42 |
| 43. Mishnah, Pesahim, 1.12-1.13 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •lieberman, saul Found in books: Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 207 |
44. Mishnah, Peah, 8.7 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •lieberman, saul Found in books: Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 144, 145| 8.7. "אֵין פּוֹחֲתִין לֶעָנִי הָעוֹבֵר מִמָּקוֹם לְמָקוֹם מִכִּכָּר בְּפוּנְדְיוֹן, מֵאַרְבַּע סְאִין בְּסֶלַע. לָן, נוֹתְנִין לוֹ פַּרְנָסַת לִינָה. שָׁבַת, נוֹתְנִין לוֹ מְזוֹן שָׁלשׁ סְעֻדּוֹת. מִי שֶׁיֶּשׁ לוֹ מְזוֹן שְׁתֵּי סְעֻדּוֹת, לֹא יִטֹּל מִן הַתַּמְחוּי. מְזוֹן אַרְבַּע עֶשְׂרֵה סְעֻדּוֹת, לֹא יִטֹּל מִן הַקֻּפָּה. וְהַקֻּפָּה נִגְבֵּית בִּשְׁנַיִם, וּמִתְחַלֶּקֶת בִּשְׁלשָׁה:", | 8.7. "They may not give a poor person wandering from place to place less than a loaf worth a pundion at a time when four seahs [of wheat cost] one sela. If he spends the night [at a place], they must give him the cost of what he needs for the night. If he stays over Shabbat they must give him enough food for three meals. He who has the money for two meals, he may not take anything from the charity dish. And if he has enough money for fourteen meals, he may not take any support from the communal fund. The communal fund is collected by two and distributed by three people.", |
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45. Mishnah, Parah, 3.3 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •lieberman, saul Found in books: Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 80, 192| 3.3. "בָּאוּ לְהַר הַבַּיִת וְיָרְדוּ. הַר הַבַּיִת וְהָעֲזָרוֹת, תַּחְתֵּיהֶם חָלוּל, מִפְּנֵי קֶבֶר הַתְּהוֹם. וּבְפֶתַח הָעֲזָרָה הָיָה מְתֻקָּן קָלָל שֶׁל חַטָּאת, וּמְבִיאִין זָכָר שֶׁל רְחֵלִים וְקוֹשְׁרִים חֶבֶל בֵּין קַרְנָיו, וְקוֹשְׁרִים מַקֵּל וּמְסַבֵּךְ בְּרֹאשׁוֹ שֶׁל חֶבֶל, וְזוֹרְקוֹ לְתוֹךְ הַקָּלָל, וּמַכֶּה אֶת הַזָּכָר וְנִרְתָּע לַאֲחוֹרָיו, וְנוֹטֵל וּמְקַדֵּשׁ, כְּדֵי שֶׁיֵּרָאֶה עַל פְּנֵי הַמָּיִם. רַבִּי יוֹסֵי אוֹמֵר, אַל תִּתְּנוּ מָקוֹם לַצְּדוֹקִים לִרְדּוֹת, אֶלָּא הוּא נוֹטֵל וּמְקַדֵּשׁ: \n", | 3.3. "They arrived at the Temple Mount and got down. Beneath the Temple Mount and the courts was a hollow which served as a protection against a grave in the depths. And at the entrance of the courtyard there was the jar of the ashes of the sin-offerings. They would bring a male from among the sheep and tie a rope between its horns, and a stick or a bushy twig was tied at the other end of the rope, and this was thrown into the jar. They then struck the male [sheep] was so that it started backwards. And [a child] took the ashes and put it [enough] so that it could be seen upon the water. Rabbi Yose said: do not give the Sadducees an opportunity to rule! Rather, [a child] himself took it and mixed it.", |
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46. Mishnah, Orlah, 2.11, 3.7 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •lieberman, saul Found in books: Avery-Peck (1981), The priestly gift in Mishnah: a study of tractate Terumot, 351, 354| 2.11. "שְׂאֹר שֶׁל חֻלִּין וְשֶׁל תְּרוּמָה שֶׁנָּפְלוּ לְתוֹךְ עִסָּה, לֹא בָּזֶה כְדֵי לְחַמֵּץ וְלֹא בָּזֶה כְדֵי לְחַמֵּץ, נִצְטָרְפוּ וְחִמְּצוּ, רַבִּי אֱלִיעֶזֶר אוֹמֵר, אַחַר הָאַחֲרוֹן אֲנִי בָא. וַחֲכָמִים אוֹמְרִים, בֵּין שֶׁנָּפַל אִסּוּר בַּתְּחִלָּה, בֵּין בַּסּוֹף, לְעוֹלָם אֵינוֹ אוֹסֵר עַד שֶׁיְּהֵא בּוֹ כְדֵי לְחַמֵּץ: \n", 3.7. "שֶׁהָיָה רַבִּי מֵאִיר אוֹמֵר, אֶת שֶׁדַּרְכּוֹ לִמָּנוֹת, מְקַדֵּשׁ. וַחֲכָמִים אוֹמְרִים, אֵינוֹ מְקַדֵּשׁ אֶלָּא שִׁשָּׁה דְבָרִים בִּלְבָד. וְרַבִּי עֲקִיבָא אוֹמֵר, שִׁבְעָה. וְאֵלּוּ הֵם, אֱגוֹזֵי פֶרֶךְ, רִמּוֹנֵי בָדָן, וְחָבִיּוֹת סְתוּמוֹת, וְחֻלְפוֹת תְּרָדִין, וְקֻלְסֵי כְרוּב, וּדְלַעַת יְוָנִית. רַבִּי עֲקִיבָא אוֹמֵר, אַף כִּכָּרוֹת שֶׁל בַּעַל הַבָּיִת. הָרָאוּי לְעָרְלָה, עָרְלָה. לְכִלְאֵי הַכֶּרֶם, כִּלְאֵי הַכָּרֶם: \n", | 2.11. "Leaven of hullin and of terumah fell into dough, and neither this was sufficient to cause fermentation nor was that sufficient to cause fermentation, but together they caused [the dough] to ferment:Rabbi Eliezer says: I go after the last. But the sages say: whether the prohibited fell in first or last, it never causes the dough to become prohibited unless there is enough to cause fermentation.", 3.7. "For Rabbi Meir used to say: anything that is normally [sold] by counting causes [a mixture] to become consecrated [in even the smallest amount]. But the sages say only six things consecrate [a mixture in even the smallest amount], and Rabbi Akiba says seven [things]. And these are they: Nuts with soft shells; badan pomegranates; stopped-up casks; beet shoots; cabbage-heads; Greek pumpkins. Rabbi Akiba says: also loaves [baked by] a householder. To those to which orlah applies [they prohibit the mixture] as orlah, [to those of which] kilayim of the vineyard apply [they prohibit the mixture as] kilayim of the vineyard.", |
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47. Mishnah, Eruvin, 10.1 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •lieberman, saul Found in books: Alexander (2013), Gender and Timebound Commandments in Judaism. 71, 82| 10.1. "הַמּוֹצֵא תְפִלִּין, מַכְנִיסָן זוּג זוּג. רַבָּן גַּמְלִיאֵל אוֹמֵר, שְׁנַיִם שְׁנָיִם. בַּמֶּה דְבָרִים אֲמוּרִים, בִּישָׁנוֹת, אֲבָל בַּחֲדָשׁוֹת, פָּטוּר. מְצָאָן צְבָתִים אוֹ כְרִיכוֹת, מַחְשִׁיךְ עֲלֵיהֶן וּמְבִיאָן. וּבַסַּכָּנָה, מְכַסָּן וְהוֹלֵךְ לוֹ: \n", | 10.1. "One who finds tefillin should bring them in one pair at a time. Rabban Gamaliel says: two pairs at a time. To what does this apply? To old ones but in the case of new ones he is exempt. If he found them arranged in a set or in bundles he shall wait by them until it is dark and then bring them in. In a time of danger, he should cover them and walk away.", |
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48. Mishnah, Eduyot, 2.5 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •lieberman, saul Found in books: Avery-Peck (1981), The priestly gift in Mishnah: a study of tractate Terumot, 337| 2.5. "שְׁלֹשָׁה דְבָרִים אָמְרוּ לִפְנֵי רַבִּי יִשְׁמָעֵאל, וְלֹא אָמַר בָּהֶם לֹא אִסּוּר וְהֶתֵּר, וּפֵרְשָׁן רַבִּי יְהוֹשֻׁעַ בֶּן מַתְיָא. הַמֵּפִיס מֻרְסָא בְּשַׁבָּת, אִם לַעֲשׂוֹת לָהּ פֶּה, חַיָּב, וְאִם לְהוֹצִיא מִמֶּנָּה לֵחָה, פָּטוּר. וְעַל הַצָּד נָחָשׁ בַּשַּׁבָּת, אִם מִתְעַסֵּק שֶׁלֹּא יִשְּׁכֶנּוּ, פָּטוּר, וְאִם לִרְפוּאָה, חַיָּב. וְעַל לְפָסִין אִירוֹנִיּוֹת, שֶׁהֵם טְהוֹרוֹת בְּאֹהֶל הַמֵּת וּטְמֵאוֹת בְּמַשָּׂא הַזָּב. רַבִּי אֶלְעָזָר בֶּן צָדוֹק אוֹמֵר, אַף בְּמַשָּׂא הַזָּב, טְהוֹרוֹת, מִפְּנֵי שֶׁלֹּא נִגְמְרָה מְלַאכְתָּן:", | 2.5. "They stated three things before Rabbi Yishmael, and he pronounced none of them either unlawful or lawful; and Rabbi Joshua ben Matya explained them.One who lances an abscess on the Sabbath: if it was to make an opening he is liable; if it was to bring out the pus, he is exempt. And concerning one who hunts a snake on the Sabbath: that if he was occupied with it in order that it should not bite him, he is innocent; but if that he might use it as a remedy, he is guilty. And concerning Ironian stewpots: that they do not contract impurity when under the same tent as a corpse; but become impure if they are carried by a zav. Rabbi Eliezer ben Zadok says: “Even if they are carried by a zav they remain pure, because they are unfinished.”", |
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49. Mishnah, Berachot, 9.5 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 15; Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 192| 9.5. "חַיָּב אָדָם לְבָרֵךְ עַל הָרָעָה כְּשֵׁם שֶׁהוּא מְבָרֵךְ עַל הַטּוֹבָה, שֶׁנֶּאֱמַר (דברים ו) וְאָהַבְתָּ אֵת יְיָ אֱלֹהֶיךָ בְּכָל לְבָבְךָ וּבְכָל נַפְשְׁךָ וּבְכָל מְאֹדֶךָ. בְּכָל לְבָבְךָ, בִּשְׁנֵי יְצָרֶיךָ, בְּיֵצֶר טוֹב וּבְיֵצֶר רָע. וּבְכָל נַפְשְׁךָ, אֲפִלּוּ הוּא נוֹטֵל אֶת נַפְשֶׁךָ. וּבְכָל מְאֹדֶךָ, בְּכָל מָמוֹנֶךָ. דָּבָר אַחֵר בְּכָל מְאֹדֶךָ, בְּכָל מִדָּה וּמִדָּה שֶׁהוּא מוֹדֵד לְךָ הֱוֵי מוֹדֶה לוֹ בִּמְאֹד מְאֹד. לֹא יָקֵל אָדָם אֶת רֹאשׁוֹ כְּנֶגֶד שַׁעַר הַמִּזְרָח, שֶׁהוּא מְכֻוָּן כְּנֶגֶד בֵּית קָדְשֵׁי הַקָּדָשִׁים. לֹא יִכָּנֵס לְהַר הַבַּיִת בְּמַקְלוֹ, וּבְמִנְעָלוֹ, וּבְפֻנְדָּתוֹ, וּבְאָבָק שֶׁעַל רַגְלָיו, וְלֹא יַעֲשֶׂנּוּ קַפַּנְדַּרְיָא, וּרְקִיקָה מִקַּל וָחֹמֶר. כָּל חוֹתְמֵי בְרָכוֹת שֶׁהָיוּ בַמִּקְדָּשׁ, הָיוּ אוֹמְרִים מִן הָעוֹלָם. מִשֶּׁקִּלְקְלוּ הַמִּינִין, וְאָמְרוּ, אֵין עוֹלָם אֶלָּא אֶחָד, הִתְקִינוּ שֶׁיְּהוּ אוֹמְרִים, מִן הָעוֹלָם וְעַד הָעוֹלָם. וְהִתְקִינוּ, שֶׁיְּהֵא אָדָם שׁוֹאֵל אֶת שְׁלוֹם חֲבֵרוֹ בַּשֵּׁם, שֶׁנֶּאֱמַר (רות ב) וְהִנֵּה בֹעַז בָּא מִבֵּית לֶחֶם, וַיֹּאמֶר לַקּוֹצְרִים יְיָ עִמָּכֶם, וַיֹּאמְרוּ לוֹ, יְבָרֶכְךָ יְיָ. וְאוֹמֵר (שופטים ו) יְיָ עִמְּךָ גִּבּוֹר הֶחָיִל. וְאוֹמֵר (משלי כג) אַל תָּבוּז כִּי זָקְנָה אִמֶּךָ. וְאוֹמֵר (תהלים קיט) עֵת לַעֲשׂוֹת לַייָ הֵפֵרוּ תוֹרָתֶךָ. רַבִּי נָתָן אוֹמֵר, הֵפֵרוּ תוֹרָתֶךָ עֵת לַעֲשׂוֹת לַייָ: \n", | 9.5. "One must bless [God] for the evil in the same way as one blesses for the good, as it says, “And you shall love the Lord your God with all your heart, with all your soul and with all your might” (Deuteronomy 6:5). “With all your heart,” with your two impulses, the evil impulse as well as the good impulse. “With all your soul” even though he takes your soul [life] away from you. “With all your might” with all your money. Another explanation, “With all your might” whatever treatment he metes out to you. One should not show disrespect to the Eastern Gate, because it is in a direct line with the Holy of Holies. One should not enter the Temple Mount with a staff, or with shoes on, or with a wallet, or with dusty feet; nor should one make it a short cut, all the more spitting [is forbidden]. All the conclusions of blessings that were in the Temple they would say, “forever [lit. as long as the world is].” When the sectarians perverted their ways and said that there was only one world, they decreed that they should say, “for ever and ever [lit. from the end of the world to the end of the world]. They also decreed that a person should greet his fellow in God’s name, as it says, “And behold Boaz came from Bethlehem and said to the reapers, ‘May the Lord be with you.’ And they answered him, “May the Lord bless you’” (Ruth 2:. And it also says, “The Lord is with your, you valiant warrior” (Judges 6:12). And it also says, “And do not despise your mother when she grows old” (Proverbs 23:22). And it also says, “It is time to act on behalf of the Lord, for they have violated Your teaching” (Psalms 119:126). Rabbi Natan says: [this means] “They have violated your teaching It is time to act on behalf of the Lord.”", |
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50. Mishnah, Bikkurim, 1.3, 2.5, 3.3 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •lieberman, s., •lieberman, saul Found in books: Avery-Peck (1981), The priestly gift in Mishnah: a study of tractate Terumot, 335; Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 53, 166| 1.3. "אֵין מְבִיאִין בִּכּוּרִים חוּץ מִשִּׁבְעַת הַמִּינִים. לֹא מִתְּמָרִים שֶׁבֶּהָרִים, וְלֹא מִפֵּרוֹת שֶׁבָּעֲמָקִים, וְלֹא מִזֵּיתֵי שֶׁמֶן שֶׁאֵינָם מִן הַמֻּבְחָר. אֵין מְבִיאִין בִּכּוּרִים קֹדֶם לָעֲצֶרֶת. אַנְשֵׁי הַר צְבוֹעִים הֵבִיאוּ בִכּוּרֵיהֶם קֹדֶם לָעֲצֶרֶת, וְלֹא קִבְּלוּ מֵהֶם, מִפְּנֵי הַכָּתוּב שֶׁבַּתּוֹרָה (שמות כג) וְחַג הַקָּצִיר בִּכּוּרֵי מַעֲשֶׂיךָ אֲשֶׁר תִּזְרַע בַּשָּׂדֶה: \n", 2.5. "תְּרוּמַת מַעֲשֵׂר שָׁוָה לַבִּכּוּרִים בִּשְׁתֵּי דְרָכִים, וְלַתְּרוּמָה בִּשְׁתֵּי דְרָכִים. נִטֶּלֶת מִן הַטָּהוֹר עַל הַטָּמֵא, וְשֶׁלֹּא מִן הַמֻּקָּף, כַּבִּכּוּרִים. וְאוֹסֶרֶת אֶת הַגֹּרֶן, וְיֶשׁ לָהּ שִׁעוּר, כַּתְּרוּמָה: \n", 3.3. "הַקְּרוֹבִים מְבִיאִים הַתְּאֵנִים וְהָעֲנָבִים, וְהָרְחוֹקִים מְבִיאִים גְּרוֹגָרוֹת וְצִמּוּקִים. וְהַשּׁוֹר הוֹלֵךְ לִפְנֵיהֶם, וְקַרְנָיו מְצֻפּוֹת זָהָב, וַעֲטֶרֶת שֶׁל זַיִת בְּרֹאשׁוֹ. הֶחָלִיל מַכֶּה לִפְנֵיהֶם, עַד שֶׁמַּגִּיעִים קָרוֹב לִירוּשָׁלָיִם. הִגִּיעוּ קָרוֹב לִירוּשָׁלַיִם, שָׁלְחוּ לִפְנֵיהֶם, וְעִטְּרוּ אֶת בִּכּוּרֵיהֶם. הַפַּחוֹת, הַסְּגָנִים וְהַגִּזְבָּרִים יוֹצְאִים לִקְרָאתָם. לְפִי כְבוֹד הַנִּכְנָסִים הָיוּ יוֹצְאִים. וְכָל בַּעֲלֵי אֻמָּנִיּוֹת שֶׁבִּירוּשָׁלַיִם עוֹמְדִים לִפְנֵיהֶם וְשׁוֹאֲלִין בִּשְׁלוֹמָם, אַחֵינוּ אַנְשֵׁי הַמָּקוֹם פְּלוֹנִי, בָּאתֶם לְשָׁלוֹם: \n", | 1.3. "Bikkurim are brought only from the seven species. Not from dates grown on hills, nor from [the other species] grown in the valley, nor from olives that are not choice. Bikkurim are not to be brought before Shavuot. The people from Mt. Zevoim brought bikkurim prior to Atzeret (Shavuot), but they did not accept from them, on for it is written in the Torah: “And the festival of the harvest, the first-fruits of your labors, which you have sown in the field” (Exodus 23:16).", 2.5. "The terumah of tithe is like bikkurim in two ways, and like terumah in two other ways:It may be taken from pure produce for impure produce; And from such produce that is not in close proximity, like bikkurim. And it renders the contents of the threshing-floor forbidden, And it has a prescribed amount like terumah.", 3.3. "Those who lived near [Jerusalem] would bring fresh figs and grapes, while those who lived far away would bring dried figs and raisins. An ox would go in front of them, his horns bedecked with gold and with an olive-crown on its head. The flute would play before them until they would draw close to Jerusalem. When they drew close to Jerusalem they would send messengers in advance, and they would adorn their bikkurim. The governors and chiefs and treasurers [of the Temple] would go out to greet them, and according to the rank of the entrants they would go forth. All the skilled artisans of Jerusalem would stand up before them and greet them saying, “Our brothers, men of such and such a place, we welcome you in peace.”", |
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51. Mishnah, Ketuvot, 4.11 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •lieberman, saul Found in books: Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 119| 4.11. "בְּנָן נֻקְבִין דְּיֶהֶוְיָן לִיכִי מִנַּאי, יֶהֶוְיָן יָתְבָן בְּבֵיתִי וּמִתְּזָנָן מִנִּכְסַי עַד דְּתִנַּסְּבָן לְגֻבְרִין, חַיָּב, שֶׁהוּא תְנַאי בֵּית דִּין: \n", | 4.11. "If he did not write for her, “the female children that I will have from you will dwell in my house and be maintained out of my estate until they are taken in marriage”, he is nevertheless liable, because [this clause] is a condition laid down by the court.", |
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52. Mishnah, Bava Qamma, 4.6 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •lieberman, saul Found in books: Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 208| 4.6. "שׁוֹר שֶׁהָיָה מִתְחַכֵּךְ בְּכֹתֶל וְנָפַל עַל הָאָדָם, נִתְכַּוֵּן לַהֲרֹג אֶת הַבְּהֵמָה וְהָרַג אֶת הָאָדָם, לְנָכְרִי וְהָרַג אֶת יִשְׂרָאֵל, לִנְפָלִים וְהָרַג בֶּן קְיָמָא, פָּטוּר: \n", | 4.6. "If an ox was rubbing itself against a wall and it fell on a person; or if it intended to kill an animal and it killed a man; or if it intended to kill a gentile and it killed an Israelite; or if it intended to kill an untimely birth and it killed a viable infant, it is exempt [from death by stoning].", |
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53. Mishnah, Bava Metzia, 4.11, 10.5 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •lieberman, saul •lieberman, s., Found in books: Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 171; Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 136| 4.11. "אֵין מְעָרְבִין פֵּרוֹת בְּפֵרוֹת, אֲפִלּוּ חֲדָשִׁים בַּחֲדָשִׁים, וְאֵין צָרִיךְ לוֹמַר חֲדָשִׁים בִּישָׁנִים. בֶּאֱמֶת, בְּיַיִן הִתִּירוּ לְעָרֵב קָשֶׁה בְרַךְ, מִפְּנֵי שֶׁהוּא מַשְׁבִּיחוֹ. אֵין מְעָרְבִין שִׁמְרֵי יַיִן בְּיַיִן, אֲבָל נוֹתֵן לוֹ אֶת שְׁמָרָיו. מִי שֶׁנִּתְעָרֵב מַיִם בְּיֵינוֹ, לֹא יִמְכְּרֶנּוּ בַחֲנוּת אֶלָּא אִם כֵּן הוֹדִיעוֹ, וְלֹא לְתַגָּר אַף עַל פִּי שֶׁהוֹדִיעוֹ, שֶׁאֵינוֹ אֶלָּא לְרַמּוֹת בּוֹ. מְקוֹם שֶׁנָּהֲגוּ לְהַטִּיל מַיִם בַּיַּיִן, יַטִּילוּ: \n", 10.5. "מִי שֶׁהָיָה כֹתְלוֹ סָמוּךְ לְגִנַּת חֲבֵרוֹ וְנָפַל, וְאָמַר לוֹ פַּנֵּה אֲבָנֶיךָ, וְאָמַר לוֹ הִגִּיעוּךָ, אֵין שׁוֹמְעִין לוֹ. מִשֶּׁקִּבֵּל עָלָיו אָמַר לוֹ הֵילָךְ אֶת יְצִיאוֹתֶיךָ וַאֲנִי אֶטֹּל אֶת שֶׁלִּי, אֵין שׁוֹמְעִין לוֹ. הַשּׂוֹכֵר אֶת הַפּוֹעֵל לַעֲשׂוֹת עִמּוֹ בְּתֶבֶן וּבְקַשׁ, וְאָמַר לוֹ תֶּן לִי שְׂכָרִי, וְאָמַר לוֹ טֹל מַה שֶּׁעָשִׂיתָ בִּשְׂכָרֶךָ, אֵין שׁוֹמְעִין לוֹ. מִשֶּׁקִּבֵּל עָלָיו וְאָמַר לוֹ הֵילָךְ שְׂכָרְךָ וַאֲנִי אֶטֹּל אֶת שֶׁלִּי, אֵין שׁוֹמְעִין לוֹ. הַמּוֹצִיא זֶבֶל לִרְשׁוּת הָרַבִּים, הַמּוֹצִיא מוֹצִיא וְהַ מְזַבֵּל מְזַבֵּל. אֵין שׁוֹרִין טִיט בִּרְשׁוּת הָרַבִּים, וְאֵין לוֹבְנִים לְבֵנִים. אֲבָל גּוֹבְלִין טִיט בִּרְשׁוּת הָרַבִּים, אֲבָל לֹא לְבֵנִים. הַבּוֹנֶה בִרְשׁוּת הָרַבִּים, הַמֵּבִיא אֲבָנִים מֵבִיא וְהַבּוֹנֶה בּוֹנֶה. וְאִם הִזִּיק, מְשַׁלֵּם מַה שֶּׁהִזִּיק. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, אַף מְתַקֵּן הוּא אֶת מְלַאכְתּוֹ לִפְנֵי שְׁלשִׁים יוֹם: \n", | 4.11. "Produce may not be mixed together with other produce, even new produce with new produce, and needless to say new with old. In truth they permitted sharp wine to be mixed with weak wine, since this improves [the taste]. Wine lees may not be mixed with wine, but [the seller] may give [the buyer] the lees that come from the same wine. One whose wine has been mixed with water may not sell it in a store unless he informs [the buyer] and not to a merchant even if he has informed him, since [the merchant would buy it] only to deceive with it. In a place where they are accustomed to put water in wine, they may do so.", 10.5. "If one’s wall was near his fellow’s garden and it fell down and his fellow said to him, “Clear away your stones”, and he answered, “They have become yours”, they do not listen to him. If after the other (the owner of the garden) had accepted he (the owner of the wall) said to him, “Here is your expenditures and I will take back what is mine”, they do not listen to him. If one hired a laborer to help him in his work with chopped straw and stubble, and the laborer said to him, “Give me my wages”, and he said to him, “Take as your wages that with which you have labored”, they do not listen to him. If after the other (the employee) had accepted he (the employer) said to him, “Here are your wages and I will take what is mine”, they do not listen to him. One who removes his manure into the public domain: from the time he removes it another may take it to manure [his fields]. One may not soak clay or make bricks in the public domain, but clay may be kneaded in the public domain but not bricks. One who builds in the public domain: one brings the stones and another builds (immediately). And if he causes damage, he pays what he has damaged. Rabban Shimon ben Gamaliel says: “He may, indeed, make preparation for his work for thirty days [in the public domain].", |
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54. Mishnah, Hulin, 2.9, 12.5 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 15; Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 277; Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 192| 2.9. "אֵין שׁוֹחֲטִין לֹא לְתוֹךְ יַמִּים, וְלֹא לְתוֹךְ נְהָרוֹת, וְלֹא לְתוֹךְ כֵּלִים. אֲבָל שׁוֹחֵט הוּא לְתוֹךְ עוּגָא שֶׁל מַיִם, וּבִסְפִינָה, עַל גַּבֵּי כֵלִים. אֵין שׁוֹחֲטִין לְגֻמָּא כָּל עִקָּר, אֲבָל עוֹשֶׂה גֻמָּא בְתוֹךְ בֵּיתוֹ בִּשְׁבִיל שֶׁיִּכָּנֵס הַדָּם לְתוֹכָהּ. וּבַשּׁוּק לֹא יַעֲשֶׂה כֵן, שֶׁלֹּא יְחַקֶּה אֶת הַמִּינִין: \n", 12.5. "לֹא יִטֹּל אָדָם אֵם עַל הַבָּנִים, אֲפִלּוּ לְטַהֵר אֶת הַמְּצֹרָע. וּמָה אִם מִצְוָה קַלָּה שֶׁהִיא כְאִסָּר, אָמְרָה תוֹרָה (דברים כב), לְמַעַן יִיטַב לָךְ וְהַאֲרַכְתָּ יָמִים, קַל וָחֹמֶר עַל מִצְוֹת חֲמוּרוֹת שֶׁבַּתּוֹרָה: \n", | 2.9. "One may not slaughter [so that the blood runs] into the sea or into rivers, or into vessels, But one may slaughter into a pool (or vessel) of water. And when on board a ship on to vessels. One may not slaughter at all into a hole, but one may dig a hole in his own house for the blood to run into. In the street, however, he should not do so as not to follow the ways of the heretics.", 12.5. "One may not take the mother with the young even for the sake of purifying the metzora. If in respect of so light a commandment, which deals with that which is but worth an issar, the Torah said, “In order that you may fare well and have a long life”, how much more [must be the reward] for the observance of the more difficult commandments in the Torah!", |
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55. Mishnah, Bava Batra, 2.3, 3.1 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •lieberman, saul •lieberman, saul, on influence of hellenism Found in books: Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 171; Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 178| 2.3. לֹא יִפְתַּח אָדָם חֲנוּת שֶׁל נַחְתּוֹמִין וְשֶׁל צַבָּעִין תַּחַת אוֹצָרוֹ שֶׁל חֲבֵרוֹ. וְלֹא רֶפֶת בָּקָר. בֶּאֱמֶת, בְּיַיִן הִתִּירוּ, אֲבָל לֹא רֶפֶת בָּקָר. חֲנוּת שֶׁבֶּחָצֵר, יָכוֹל לִמְחוֹת בְּיָדוֹ וְלוֹמַר לוֹ, אֵינִי יָכוֹל לִישֹׁן מִקּוֹל הַנִּכְנָסִין וּמִקּוֹל הַיּוֹצְאִין. אֲבָל עוֹשֶׂה כֵלִים, יוֹצֵא וּמוֹכֵר בְּתוֹךְ הַשּׁוּק, אֲבָל אֵינוֹ יָכוֹל לִמְחוֹת בְּיָדוֹ וְלוֹמַר לוֹ, אֵינִי יָכוֹל לִישֹׁן, לֹא מִקּוֹל הַפַּטִּישׁ, וְלֹא מִקּוֹל הָרֵחַיִם, וְלֹא מִקּוֹל הַתִּינוֹקוֹת. 3.1. חֶזְקַת הַבָּתִּים וְהַבּוֹרוֹת וְהַשִּׁיחִין וְהַמְּעָרוֹת וְהַשּׁוֹבָכוֹת וְהַמֶּרְחֲצָאוֹת וּבֵית הַבַּדִּין וּבֵית הַשְּׁלָחִין וְהָעֲבָדִים וְכָל שֶׁהוּא עוֹשֶׂה פֵרוֹת תָּדִיר, חֶזְקָתָן שָׁלֹשׁ שָׁנִים מִיּוֹם לְיוֹם. שְׂדֵה הַבַּעַל, חֶזְקָתָהּ שָׁלֹשׁ שָׁנִים, וְאֵינָהּ מִיּוֹם לְיוֹם, רַבִּי יִשְׁמָעֵאל אוֹמֵר, שְׁלֹשָׁה חֳדָשִׁים בָּרִאשׁוֹנָה וּשְׁלֹשָׁה בָּאַחֲרוֹנָה וּשְׁנֵים עָשָׂר חֹדֶשׁ בָאֶמְצַע, הֲרֵי שְׁמֹנָה עָשָׂר חֹדֶשׁ. רַבִּי עֲקִיבָא אוֹמֵר, חֹדֶשׁ בָּרִאשׁוֹנָה וְחֹדֶשׁ בָּאַחֲרוֹנָה וּשְׁנֵים עָשָׂר חֹדֶשׁ בָּאֶמְצַע, הֲרֵי אַרְבָּעָה עָשָׂר חֹדֶשׁ. אָמַר רַבִּי יִשְׁמָעֵאל, בַּמֶּה דְבָרִים אֲמוּרִים, בִּשְׂדֵה לָבָן. אֲבָל בִּשְׂדֵה אִילָן, כָּנַס אֶת תְּבוּאָתוֹ, מָסַק אֶת זֵיתָיו, כָּנַס אֶת קֵיצוֹ, הֲרֵי אֵלּוּ שָׁלֹשׁ שָׁנִים. | 2.3. "One may not open a bakery or a dyer’s shop under his fellow’s storehouse, nor a cattle stall. In truth, they have permitted these things under a winestore but not a cattle stall. A man may protest against [another that opens] a shop within the courtyard and say to him, “I cannot sleep because of the noise of them that go in and out.” One who makes utensils, should go outside and sell them in the market. But none may protest and say to him, “I cannot sleep because of the noise of the hammer” or “because of the noise of the mill-stones” or “because of the noise of children.”", 3.1. "The legal period of possession [in order to establish ownership] for houses, cisterns, trenches, caves, dovecotes, bath-houses, olive-presses, irrigated fields and slaves and anything which continually produces a yield is three complete years. The legal period of possession [in order to establish ownership] for a field irrigated by rain water is three years and they need not be completed. Rabbi Yishmael says: “Three months during the first year, and three months during the last year and twelve months during the middle year, which makes eighteen months.” Rabbi Akiva says: “One month during the first year and one month during the last year and twelve months during the middle year, which makes fourteen months.” Rabbi Yishmael said: “When does this apply? With regards to a sown field, but with tree plantation, if he brought in his produce (grapes), collected the olives and gathered in his fig harvest, this counts as three years.”", |
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| 56. Mishnah, Arakhin, 1.7 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •lieberman, saul, on influence of hellenism Found in books: Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 42 |
57. Josephus Flavius, Jewish War, 3.52, 5.201 (1st cent. CE - 1st cent. CE) Tagged with subjects: •lieberman, s., •lieberman, saul Found in books: Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 307; Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 126 | 3.52. The city Jerusalem is situated in the very middle; on which account some have, with sagacity enough, called that city the Navel of the country. 5.201. 3. Now nine of these gates were on every side covered over with gold and silver, as were the jambs of their doors and their lintels; but there was one gate that was without [the inward court of] the holy house, which was of Corinthian brass, and greatly excelled those that were only covered over with silver and gold. |
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58. Josephus Flavius, Jewish Antiquities, 15.320-15.323, 18.26-18.27, 18.34, 19.297, 19.342, 20.15, 20.17-20.53, 20.179-20.207 (1st cent. CE - 1st cent. CE) Tagged with subjects: •lieberman, saul Found in books: Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 306, 307 | 15.320. There was one Simon, a citizen of Jerusalem, the son of one Boethus, a citizen of Alexandria, and a priest of great note there; this man had a daughter, who was esteemed the most beautiful woman of that time; 15.321. and when the people of Jerusalem began to speak much in her commendation, it happened that Herod was much affected with what was said of her; and when he saw the damsel, he was smitten with her beauty, yet did he entirely reject the thoughts of using his authority to abuse her, as believing, what was the truth, that by so doing he should be stigmatized for violence and tyranny; so he thought it best to take the damsel to wife. 15.322. And while Simon was of a dignity too inferior to be allied to him, but still too considerable to be despised, he governed his inclinations after the most prudent manner, by augmenting the dignity of the family, and making them more honorable; so he immediately deprived Jesus, the son of Phabet, of the high priesthood, and conferred that dignity on Simon, and so joined in affinity with him [by marrying his daughter]. 15.323. 4. When this wedding was over, he built another citadel in that place where he had conquered file Jews when he was driven out of his government, and Antigonus enjoyed it. 18.26. 1. When Cyrenius had now disposed of Archelaus’s money, and when the taxings were come to a conclusion, which were made in the thirty-seventh year of Caesar’s victory over Antony at Actium, he deprived Joazar of the high priesthood, which dignity had been conferred on him by the multitude, and he appointed Aus, the son of Seth, to be high priest; 18.27. while Herod and Philip had each of them received their own tetrarchy, and settled the affairs thereof. Herod also built a wall about Sepphoris, (which is the security of all Galilee,) and made it the metropolis of the country. He also built a wall round Betharamphtha, which was itself a city also, and called it Julias, from the name of the emperor’s wife. 18.34. This man deprived Aus of the high priesthood, and appointed Ismael, the son of Phabi, to be high priest. He also deprived him in a little time, and ordained Eleazar, the son of Aus, who had been high priest before, to be high priest; which office, when he had held for a year, Gratus deprived him of it, and gave the high priesthood to Simon, the son of Camithus; 19.297. 2. And when Agrippa had entirely finished all the duties of the divine worship, he removed Theophilus, the son of Aus, from the high priesthood, and bestowed that honor of his on Simon the son of Boethus, whose name was also Cantheras whose daughter king Herod married, as I have related above. 19.342. This was very ill taken by Agrippa, who after that became his enemy. And now he took the high priesthood away from Matthias, and made Elioneus, the son of Cantheras, high priest in his stead. 20.15. 3. Herod also, the brother of the deceased Agrippa, who was then possessed of the royal authority over Chalcis, petitioned Claudius Caesar for the authority over the temple, and the money of the sacred treasure, and the choice of the high priests, and obtained all that he petitioned for. 20.17. 1. About this time it was that Helena, queen of Adiabene, and her son Izates, changed their course of life, and embraced the Jewish customs, and this on the occasion following: 20.18. Monobazus, the king of Adiabene, who had also the name of Bazeus, fell in love with his sister Helena, and took her to be his wife, and begat her with child. But as he was in bed with her one night, he laid his hand upon his wife’s belly, and fell asleep, and seemed to hear a voice, which bid him take his hand off his wife’s belly, and not hurt the infant that was therein, which, by God’s providence, would be safely born, and have a happy end. 20.19. This voice put him into disorder; so he awaked immediately, and told the story to his wife; and when his son was born, he called him Izates. 20.20. He had indeed Monobazus, his elder brother, by Helena also, as he had other sons by other wives besides. Yet did he openly place all his affections on this his only begotten son Izates, 20.21. which was the origin of that envy which his other brethren, by the same father, bore to him; while on this account they hated him more and more, and were all under great affliction that their father should prefer Izates before them. 20.22. Now although their father was very sensible of these their passions, yet did he forgive them, as not indulging those passions out of an ill disposition, but out of a desire each of them had to be beloved by their father. However, he sent Izates, with many presents, to Abennerig, the king of Charax-Spasini, and that out of the great dread he was in about him, lest he should come to some misfortune by the hatred his brethren bore him; and he committed his son’s preservation to him. 20.23. Upon which Abennerig gladly received the young man, and had a great affection for him, and married him to his own daughter, whose name was Samacha: he also bestowed a country upon him, from which he received large revenues. 20.24. 2. But when Monobazus was grown old, and saw that he had but a little time to live, he had a mind to come to the sight of his son before he died. So he sent for him, and embraced him after the most affectionate manner, and bestowed on him the country called Carra; 20.25. it was a soil that bare amomum in great plenty: there are also in it the remains of that ark, wherein it is related that Noah escaped the deluge, and where they are still shown to such as are desirous to see them. 20.26. Accordingly, Izates abode in that country until his father’s death. But the very day that Monobazus died, queen Helena sent for all the grandees, and governors of the kingdom, and for those that had the armies committed to their command; 20.27. and when they were come, she made the following speech to them: “I believe you are not unacquainted that my husband was desirous Izates should succeed him in the government, and thought him worthy so to do. However, I wait your determination; for happy is he who receives a kingdom, not from a single person only, but from the willing suffrages of a great many.” 20.28. This she said, in order to try those that were invited, and to discover their sentiments. Upon the hearing of which, they first of all paid their homage to the queen, as their custom was, and then they said that they confirmed the king’s determination, and would submit to it; and they rejoiced that Izates’s father had preferred him before the rest of his brethren, as being agreeable to all their wishes: 20.29. but that they were desirous first of all to slay his brethren and kinsmen, that so the government might come securely to Izates; because if they were once destroyed, all that fear would be over which might arise from their hatred and envy to him. 20.30. Helena replied to this, that she returned them her thanks for their kindness to herself and to Izates; but desired that they would however defer the execution of this slaughter of Izates’s brethren till he should be there himself, and give his approbation to it. 20.31. So since these men had not prevailed with her, when they advised her to slay them, they exhorted her at least to keep them in bonds till he should come, and that for their own security; they also gave her counsel to set up some one whom she could put the greatest trust in, as a governor of the kingdom in the mean time. 20.32. So queen Helena complied with this counsel of theirs, and set up Monobazus, the eldest son, to be king, and put the diadem upon his head, and gave him his father’s ring, with its signet; as also the ornament which they call Sampser, and exhorted him to administer the affairs of the kingdom till his brother should come; 20.33. who came suddenly upon hearing that his father was dead, and succeeded his brother Monobazus, who resigned up the government to him. 20.34. 3. Now, during the time Izates abode at Charax-Spasini, a certain Jewish merchant, whose name was Aias, got among the women that belonged to the king, and taught them to worship God according to the Jewish religion. 20.35. He, moreover, by their means, became known to Izates, and persuaded him, in like manner, to embrace that religion; he also, at the earnest entreaty of Izates, accompanied him when he was sent for by his father to come to Adiabene; it also happened that Helena, about the same time, was instructed by a certain other Jew and went over to them. 20.36. But when Izates had taken the kingdom, and was come to Adiabene, and there saw his brethren and other kinsmen in bonds, he was displeased at it; 20.37. and as he thought it an instance of impiety either to slay or imprison them, but still thought it a hazardous thing for to let them have their liberty, with the remembrance of the injuries that had been offered them, he sent some of them and their children for hostages to Rome, to Claudius Caesar, and sent the others to Artabanus, the king of Parthia, with the like intentions. 20.38. 4. And when he perceived that his mother was highly pleased with the Jewish customs, he made haste to change, and to embrace them entirely; and as he supposed that he could not be thoroughly a Jew unless he were circumcised, he was ready to have it done. 20.39. But when his mother understood what he was about, she endeavored to hinder him from doing it, and said to him that this thing would bring him into danger; and that, as he was a king, he would thereby bring himself into great odium among his subjects, when they should understand that he was so fond of rites that were to them strange and foreign; and that they would never bear to be ruled over by a Jew. 20.40. This it was that she said to him, and for the present persuaded him to forbear. And when he had related what she had said to Aias, he confirmed what his mother had said; and when he had also threatened to leave him, unless he complied with him, he went away from him, 20.41. and said that he was afraid lest such an action being once become public to all, he should himself be in danger of punishment for having been the occasion of it, and having been the king’s instructor in actions that were of ill reputation; and he said that he might worship God without being circumcised, even though he did resolve to follow the Jewish law entirely, which worship of God was of a superior nature to circumcision. 20.42. He added, that God would forgive him, though he did not perform the operation, while it was omitted out of necessity, and for fear of his subjects. So the king at that time complied with these persuasions of Aias. 20.43. But afterwards, as he had not quite left off his desire of doing this thing, a certain other Jew that came out of Galilee, whose name was Eleazar, and who was esteemed very skillful in the learning of his country, persuaded him to do the thing; 20.44. for as he entered into his palace to salute him, and found him reading the law of Moses, he said to him, “Thou dost not consider, O king! that thou unjustly breakest the principal of those laws, and art injurious to God himself, [by omitting to be circumcised]; for thou oughtest not only to read them, but chiefly to practice what they enjoin thee. 20.45. How long wilt thou continue uncircumcised? But if thou hast not yet read the law about circumcision, and dost not know how great impiety thou art guilty of by neglecting it, read it now.” 20.46. When the king had heard what he said, he delayed the thing no longer, but retired to another room, and sent for a surgeon, and did what he was commanded to do. He then sent for his mother, and Aias his tutor, and informed them that he had done the thing; 20.47. upon which they were presently struck with astonishment and fear, and that to a great degree, lest the thing should be openly discovered and censured, and the king should hazard the loss of his kingdom, while his subjects would not bear to be governed by a man who was so zealous in another religion; and lest they should themselves run some hazard, because they would be supposed the occasion of his so doing. 20.48. But it was God himself who hindered what they feared from taking effect; for he preserved both Izates himself and his sons when they fell into many dangers, and procured their deliverance when it seemed to be impossible, and demonstrated thereby that the fruit of piety does not perish as to those that have regard to him, and fix their faith upon him only. But these events we shall relate hereafter. 20.49. 5. But as to Helena, the king’s mother, when she saw that the affairs of Izates’s kingdom were in peace, and that her son was a happy man, and admired among all men, and even among foreigners, by the means of God’s providence over him, she had a mind to go to the city of Jerusalem, in order to worship at that temple of God which was so very famous among all men, and to offer her thank-offerings there. So she desired her son to give her leave to go thither; 20.50. upon which he gave his consent to what she desired very willingly, and made great preparations for her dismission, and gave her a great deal of money, and she went down to the city Jerusalem, her son conducting her on her journey a great way. 20.51. Now her coming was of very great advantage to the people of Jerusalem; for whereas a famine did oppress them at that time, and many people died for want of what was necessary to procure food withal, queen Helena sent some of her servants to Alexandria with money to buy a great quantity of corn, and others of them to Cyprus, to bring a cargo of dried figs. 20.52. And as soon as they were come back, and had brought those provisions, which was done very quickly, she distributed food to those that were in want of it, and left a most excellent memorial behind her of this benefaction, which she bestowed on our whole nation. 20.53. And when her son Izates was informed of this famine, he sent great sums of money to the principal men in Jerusalem. However, what favors this queen and king conferred upon our city Jerusalem shall be further related hereafter. 20.179. 8. About this time king Agrippa gave the high priesthood to Ismael, who was the son of Fabi. 20.180. And now arose a sedition between the high priests and the principal men of the multitude of Jerusalem; each of which got them a company of the boldest sort of men, and of those that loved innovations about them, and became leaders to them; and when they struggled together, they did it by casting reproachful words against one another, and by throwing stones also. And there was nobody to reprove them; but these disorders were done after a licentious manner in the city, as if it had no government over it. 20.181. And such was the impudence and boldness that had seized on the high priests, that they had the hardiness to send their servants into the threshing-floors, to take away those tithes that were due to the priests, insomuch that it so fell out that the poorest sort of the priests died for want. To this degree did the violence of the seditious prevail over all right and justice. 20.182. 9. Now when Porcius Festus was sent as successor to Felix by Nero, the principal of the Jewish inhabitants of Caesarea went up to Rome to accuse Felix; and he had certainly been brought to punishment, unless Nero had yielded to the importunate solicitations of his brother Pallas, who was at that time had in the greatest honor by him. 20.183. Two of the principal Syrians in Caesarea persuaded Burrhus, who was Nero’s tutor, and secretary for his Greek epistles, by giving him a great sum of money, to disannul that equality of the Jewish privileges of citizens which they hitherto enjoyed. 20.184. So Burrhus, by his solicitations, obtained leave of the emperor that an epistle should be written to that purpose. This epistle became the occasion of the following miseries that befell our nation; for when the Jews of Caesarea were informed of the contents of this epistle to the Syrians, they were more disorderly than before, till a war was kindled. 20.185. 10. Upon Festus’s coming into Judea, it happened that Judea was afflicted by the robbers, while all the villages were set on fire, and plundered by them. 20.186. And then it was that the sicarii, as they were called, who were robbers, grew numerous. They made use of small swords, not much different in length from the Persian acinacae, but somewhat crooked, and like the Roman sicae, [or sickles,] as they were called; and from these weapons these robbers got their denomination; and with these weapons they slew a great many; 20.187. for they mingled themselves among the multitude at their festivals, when they were come up in crowds from all parts to the city to worship God, as we said before, and easily slew those that they had a mind to slay. They also came frequently upon the villages belonging to their enemies, with their weapons, and plundered them, and set them on fire. 20.188. So Festus sent forces, both horsemen and footmen, to fall upon those that had been seduced by a certain impostor, who promised them deliverance and freedom from the miseries they were under, if they would but follow him as far as the wilderness. Accordingly, those forces that were sent destroyed both him that had deluded them, and those that were his followers also. 20.189. 11. About the same time king Agrippa built himself a very large dining-room in the royal palace at Jerusalem, near to the portico. 20.190. Now this palace had been erected of old by the children of Asamoneus and was situate upon an elevation, and afforded a most delightful prospect to those that had a mind to take a view of the city, which prospect was desired by the king; and there he could lie down, and eat, and thence observe what was done in the temple; 20.191. which thing, when the chief men of Jerusalem saw they were very much displeased at it; for it was not agreeable to the institutions of our country or law that what was done in the temple should be viewed by others, especially what belonged to the sacrifices. They therefore erected a wall upon the uppermost building which belonged to the inner court of the temple towards the west, 20.192. which wall when it was built, did not only intercept the prospect of the dining-room in the palace, but also of the western cloisters that belonged to the outer court of the temple also, where it was that the Romans kept guards for the temple at the festivals. 20.193. At these doings both king Agrippa, and principally Festus the procurator, were much displeased; and Festus ordered them to pull the wall down again: but the Jews petitioned him to give them leave to send an embassage about this matter to Nero; for they said they could not endure to live if any part of the temple should be demolished; 20.194. and when Festus had given them leave so to do, they sent ten of their principal men to Nero, as also Ismael the high priest, and Helcias, the keeper of the sacred treasure. 20.195. And when Nero had heard what they had to say, he not only forgave them what they had already done, but also gave them leave to let the wall they had built stand. This was granted them in order to gratify Poppea, Nero’s wife, who was a religious woman, and had requested these favors of Nero, and who gave order to the ten ambassadors to go their way home; but retained Helcias and Ismael as hostages with herself. 20.196. As soon as the king heard this news, he gave the high priesthood to Joseph, who was called Cabi, the son of Simon, formerly high priest. 20.197. 1. And now Caesar, upon hearing the death of Festus, sent Albinus into Judea, as procurator. But the king deprived Joseph of the high priesthood, and bestowed the succession to that dignity on the son of Aus, who was also himself called Aus. 20.198. Now the report goes that this eldest Aus proved a most fortunate man; for he had five sons who had all performed the office of a high priest to God, and who had himself enjoyed that dignity a long time formerly, which had never happened to any other of our high priests. 20.199. But this younger Aus, who, as we have told you already, took the high priesthood, was a bold man in his temper, and very insolent; he was also of the sect of the Sadducees, who are very rigid in judging offenders, above all the rest of the Jews, as we have already observed; 20.200. when, therefore, Aus was of this disposition, he thought he had now a proper opportunity [to exercise his authority]. Festus was now dead, and Albinus was but upon the road; so he assembled the sanhedrim of judges, and brought before them the brother of Jesus, who was called Christ, whose name was James, and some others, [or, some of his companions]; and when he had formed an accusation against them as breakers of the law, he delivered them to be stoned: 20.201. but as for those who seemed the most equitable of the citizens, and such as were the most uneasy at the breach of the laws, they disliked what was done; they also sent to the king [Agrippa], desiring him to send to Aus that he should act so no more, for that what he had already done was not to be justified; 20.202. nay, some of them went also to meet Albinus, as he was upon his journey from Alexandria, and informed him that it was not lawful for Aus to assemble a sanhedrim without his consent. 20.203. Whereupon Albinus complied with what they said, and wrote in anger to Aus, and threatened that he would bring him to punishment for what he had done; on which king Agrippa took the high priesthood from him, when he had ruled but three months, and made Jesus, the son of Damneus, high priest. 20.204. 2. Now as soon as Albinus was come to the city of Jerusalem, he used all his endeavors and care that the country might be kept in peace, and this by destroying many of the Sicarii. 20.205. But as for the high priest, Aias he increased in glory every day, and this to a great degree, and had obtained the favor and esteem of the citizens in a signal manner; for he was a great hoarder up of money: he therefore cultivated the friendship of Albinus, and of the high priest [Jesus], by making them presents; 20.206. he also had servants who were very wicked, who joined themselves to the boldest sort of the people, and went to the thrashing-floors, and took away the tithes that belonged to the priests by violence, and did not refrain from beating such as would not give these tithes to them. 20.207. So the other high priests acted in the like manner, as did those his servants, without any one being able to prohibit them; so that [some of the] priests, that of old were wont to be supported with those tithes, died for want of food. |
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59. Mishnah, Kilayim, 2.2, 8.1, 8.4-8.6 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •lieberman, saul Found in books: Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 171; Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 93, 226, 235| 2.2. "בַּמֶּה דְבָרִים אֲמוּרִים. תְּבוּאָה בִתְבוּאָה וְקִטְנִית בְּקִטְנִית, תְּבוּאָה בְקִטְנִית וְקִטְנִית בִּתְבוּאָה. בֶּאֱמֶת אָמְרוּ, זֵרְעוֹנֵי גִנָּה שֶׁאֵינָן נֶאֱכָלִין, מִצְטָרְפִין אֶחָד מֵעֶשְׂרִים וְאַרְבַּע בְּנוֹפֵל לְבֵית סְאָה. רַבִּי שִׁמְעוֹן אוֹמֵר, כְּשֵׁם שֶׁאָמְרוּ לְהַחְמִיר כָּךְ אָמְרוּ לְהָקֵל, הַפִּשְׁתָּן בַּתְּבוּאָה מִצְטָרֶפֶת אֶחָד מֵעֶשְׂרִים וְאַרְבַּע בְּנוֹפֵל לְבֵית סְאָה: \n", 8.1. "כִּלְאֵי הַכֶּרֶם אֲסוּרִין מִלִּזְרֹעַ, וּמִלְּקַיֵּם, וַאֲסוּרִין בַּהֲנָאָה. כִּלְאֵי זְרָעִים, אֲסוּרִים מִלִּזְרֹעַ וּמִלְּקַיֵּם, וּמֻתָּרִין בַּאֲכִילָה, וְכָל שֶׁכֵּן בַּהֲנָאָה. כִּלְאֵי בְגָדִים מֻתָּרִין בְּכָל דָּבָר, וְאֵינָן אֲסוּרִין אֶלָּא מִלִּלְבֹּשׁ. כִּלְאֵי בְהֵמָה מֻתָּרִים לְגַדֵּל וּלְקַיֵּם, וְאֵינָן אֲסוּרִים אֶלָּא מִלְּהַרְבִּיעַ. כִּלְאֵי בְהֵמָה אֲסוּרִים זֶה בָזֶה: \n", 8.4. "אֵין קוֹשְׁרִין אֶת הַסּוּס לֹא לְצִדְדֵי הַקָּרוֹן וְלֹא לְאַחַר הַקָּרוֹן, וְלֹא אֶת הַלֻּבְדְּקִים לִגְמַלִּים. רַבִּי יְהוּדָה אוֹמֵר, כָּל הַנּוֹלָדִים מִן הַסּוּס, אַף עַל פִּי שֶׁאֲבִיהֶן חֲמוֹר, מֻתָּרִין זֶה עִם זֶה. וְכֵן הַנּוֹלָדִים מִן הַחֲמוֹר, אַף עַל פִּי שֶׁאֲבִיהֶם סוּס, מֻתָּרִין זֶה עִם זֶה. אֲבָל הַנּוֹלָדִים מִן הַסּוּס עִם הַנּוֹלָדִים מֵחֲמוֹר, אֲסוּרִים זֶה עִם זֶה: \n", 8.5. "הַפְּרוּטִיּוֹת אֲסוּרוֹת, וְהָרַמָּךְ מֻתָּר. וְאַדְנֵי הַשָּׂדֶה, חַיָּה. רַבִּי יוֹסֵי אוֹמֵר, מְטַמְּאוֹת בָּאֹהֶל כָּאָדָם. הַקֻּפָּד וְחֻלְדַּת הַסְּנָיִים, חַיָּה. חֻלְדַּת הַסְּנָיִים, רַבִּי יוֹסֵי אוֹמֵר, בֵּית שַׁמַּאי אוֹמְרִים, מְטַמֵּא כַזַּיִת בְּמַשָּׂא, וְכָעֲדָשָׁה בְּמַגָּע: \n", 8.6. "שׁוֹר בָּר, מִין בְּהֵמָה. וְרַבִּי יוֹסֵי אוֹמֵר, מִין חַיָּה. כֶּלֶב, מִין חַיָּה. רַבִּי מֵאִיר אוֹמֵר, מִין בְּהֵמָה. חֲזִיר, מִין בְּהֵמָה. עָרוֹד, מִין חַיָּה. הַפִּיל וְהַקּוֹף, מִין חַיָּה. וְאָדָם מֻתָּר עִם כֻּלָּם לִמְשֹׁךְ וְלַחֲרֹשׁ וּלְהַנְהִיג: \n", | 2.2. "To what does this refer? To [an mixture of] grain [occurring] with [different] grain, or pulse with [different] pulse, to grain with pulse, and to pulse with grain. However they stated: Seeds from a garden which are not eaten, they add up [with other seeds to form an amount sufficient to prohibit the sowing of a seah] when there is 1/24 of the quantity [of such seed] that is necessary to sow a bet seah. Rabbi Shimon says: just as they ruled to be stringent so too they ruled to be lenient flax [mixed in with] produce, combines when there is 1/24 of the quantity [of such seed] that is necessary to sow a bet seah.", 8.1. "Kilayim of the vineyard: it is forbidden both to sow and to allow to grow, and it is forbidden to derive benefit from them. Kilayim of seeds: it is forbidden both to sow and to allow to grow, but it is permitted to eat them, and all the more so to derive benefit from them. Kilayim of clothing: is permitted in all respects, except that it is forbidden to wear them. Kilayim of beasts: it is permitted to raise and to keep, and it is only prohibited to cross-breed them. Kilayim of beasts: these one are prohibited with these.", 8.4. "They may not tie a horse neither to the sides of a wagon [drawn by oxen] nor behind the wagon, nor [may they tie] a Libyan donkey to [a wagon drawn by] camels. Rabbi Judah says: all [mules] born from horses, even though their father is a donkey, are permitted one with another. Likewise [mules] born from donkey, even though their father is a horse, are permitted one with another. But [mules] born from a horse with [mules] born from donkeys are prohibited one with another.", 8.5. "Mules of uncertain parentage are forbidden [one with another,] And a ramakh is permitted. Wild man-like creatures are [in the category of] hayyah. Rabbi Yose says: they cause impurity in a tent like a human being. The hedgehog and the bush-mole are [in the category of] hayyah. The bush-mole: Rabbi Yose says in the name of Bet Shammai: an olive's size [of its carcass] renders a person carrying it unclean, and a lentil’s size [of its carcass] renders a person touching it unclean.", 8.6. "The wild ox [it is in the category of] behemah. But Rabbi Yose says: [it is in the category] of hayyah. The dog [it is in the category of] hayyah. But Rabbi Yose says: [it is in the category] of behemah. The pig [it is in the category of] behemah. The wild donkey [it is in the category of] hayyah. The elephant and the monkey [they are in the category of] hayyah. A human being is permitted to draw, plow, or lead with any of them.", |
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60. Mishnah, Megillah, 4.8-4.9 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •lieberman, saul Found in books: Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 15| 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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61. Mishnah, Middot, 1.4, 2.3, 2.5, 3.2 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •lieberman, saul •lieberman, s., Found in books: Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 307; Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 118, 136| 1.4. "שִׁבְעָה שְׁעָרִים הָיוּ בָעֲזָרָה, שְׁלשָׁה בַצָּפוֹן וּשְׁלשָׁה בַדָּרוֹם וְאֶחָד בַּמִּזְרָח. שֶׁבַּדָּרוֹם, שַׁעַר הַדֶּלֶק. שֵׁנִי לוֹ, שַׁעַר הַבְּכוֹרוֹת. שְׁלִישִׁי לוֹ, שַׁעַר הַמָּיִם. שֶׁבַּמִּזְרָח, שַׁעַר נִקָּנוֹר, וּשְׁתֵּי לְשָׁכוֹת הָיוּ לוֹ, אַחַת מִימִינוֹ וְאַחַת מִשְּׂמֹאלוֹ, אַחַת לִשְׁכַּת פִּנְחָס הַמַּלְבִּישׁ, וְאַחַת לִשְׁכַּת עוֹשֵׂי חֲבִתִּין: \n", 2.3. "לִפְנִים מִמֶּנּוּ, סוֹרֵג, גָּבוֹהַּ עֲשָׂרָה טְפָחִים. וּשְׁלשׁ עֶשְׂרֵה פְרָצוֹת הָיוּ שָׁם, שֶׁפְּרָצוּם מַלְכֵי יָוָן. חָזְרוּ וּגְדָרוּם, וְגָזְרוּ כְנֶגְדָּם שְׁלשׁ עֶשְׂרֵה הִשְׁתַּחֲוָיוֹת. לִפְנִים מִמֶּנּוּ, הַחֵיל, עֶשֶׂר אַמּוֹת. וּשְׁתֵּים עֶשְׂרֵה מַעֲלוֹת הָיוּ שָׁם. רוּם הַמַּעֲלָה חֲצִי אַמָּה, וְשִׁלְחָהּ חֲצִי אַמָּה. כָּל הַמַּעֲלוֹת שֶׁהָיוּ שָׁם, רוּם מַעֲלָה חֲצִי אַמָּה, וְשִׁלְחָהּ חֲצִי אַמָּה, חוּץ מִשֶּׁל אוּלָם. כָּל הַפְּתָחִים וְהַשְּׁעָרִים שֶׁהָיוּ שָׁם, גָּבְהָן עֶשְׂרִים אַמָּה, וְרָחְבָּן עֶשֶׂר אַמּוֹת, חוּץ מִשֶּׁל אוּלָם. כָּל הַפְּתָחִים שֶׁהָיוּ שָׁם, הָיוּ לָהֶן דְּלָתוֹת, חוּץ מִשֶּׁל אוּלָם. כָּל הַשְּׁעָרִים שֶׁהָיוּ שָׁם, הָיוּ לָהֶן שְׁקוֹפוֹת, חוּץ מִשַּׁעַר טָדִי, שֶׁהָיוּ שָׁם שְׁתֵּי אֲבָנִים מֻטּוֹת זוֹ עַל גַּב זוֹ. כָּל הַשְּׁעָרִים שֶׁהָיוּ שָׁם, נִשְׁתַּנּוּ לִהְיוֹת שֶׁל זָהָב, חוּץ מִשַּׁעַר נִקָּנוֹר, מִפְּנֵי שֶׁנַּעֲשָׂה בָהֶן נֵס. וְיֵשׁ אוֹמְרִים, מִפְּנֵי שֶׁנְּחֻשְׁתָּן מַצְהִיב: \n", 2.5. "עֶזְרַת הַנָּשִׁים הָיְתָה אֹרֶךְ מֵאָה וּשְׁלשִׁים וְחָמֵשׁ עַל רֹחַב מֵאָה וּשְׁלֹשִׁים וְחָמֵשׁ. וְאַרְבַּע לְשָׁכוֹת הָיוּ בְאַרְבַּע מִקְצוֹעוֹתֶיהָ, שֶׁל אַרְבָּעִים אַרְבָּעִים אַמָּה. וְלֹא הָיוּ מְקוֹרוֹת. וְכָךְ הֵם עֲתִידִים לִהְיוֹת, שֶׁנֶּאֱמַר (יחזקאל מו), וַיּוֹצִיאֵנִי אֶל הֶחָצֵר הַחִיצוֹנָה וַיַּעֲבִירֵנִי אֶל אַרְבַּעַת מִקְצוֹעֵי הֶחָצֵר וְהִנֵּה חָצֵר בְּמִקְצֹעַ הֶחָצֵר, חָצֵר בְּמִקְצֹעַ הֶחָצֵר, בְּאַרְבַּעַת מִקְצֹעוֹת הֶחָצֵר חֲצֵרוֹת קְטֻרוֹת. וְאֵין קְטֻרוֹת אֶלָּא שֶׁאֵינָן מְקוֹרוֹת. וּמֶה הָיוּ מְשַׁמְּשׁוֹת. דְּרוֹמִית מִזְרָחִית, הִיא הָיְתָה לִשְׁכַּת הַנְּזִירִים, שֶׁשָּׁם הַנְּזִירִים מְבַשְּׁלִין אֶת שַׁלְמֵיהֶן, וּמְגַלְּחִין אֶת שְׂעָרָן, וּמְשַׁלְּחִים תַּחַת הַדּוּד. מִזְרָחִית צְפוֹנִית, הִיא הָיְתָה לִשְׁכַּת הָעֵצִים, שֶׁשָּׁם הַכֹּהֲנִים בַּעֲלֵי מוּמִין מַתְלִיעִין הָעֵצִים. וְכָל עֵץ שֶׁנִּמְצָא בוֹ תוֹלַעַת, פָּסוּל מֵעַל גַּבֵּי הַמִּזְבֵּחַ. צְפוֹנִית מַעֲרָבִית, הִיא הָיְתָה לִשְׁכַּת מְצֹרָעִים. מַעֲרָבִית דְּרוֹמִית, אָמַר רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב, שָׁכַחְתִּי מֶה הָיְתָה מְשַׁמֶּשֶׁת. אַבָּא שָׁאוּל אוֹמֵר, שָׁם הָיוּ נוֹתְנִין יַיִן וָשֶׁמֶן, הִיא הָיְתָה נִקְרֵאת לִשְׁכַּת בֵּית שְׁמַנְיָה. וַחֲלָקָה הָיְתָה בָּרִאשׁוֹנָה, וְהִקִּיפוּהָ כְצוֹצְרָה, שֶׁהַנָּשִׁים רוֹאוֹת מִלְמַעְלָן, וְהָאֲנָשִׁים מִלְּמַטָּן, כְּדֵי שֶׁלֹּא יְהוּ מְעֹרָבִין. וַחֲמֵשׁ עֶשְׂרֵה מַעֲלוֹת עוֹלוֹת מִתּוֹכָהּ לְעֶזְרַת יִשְׂרָאֵל, כְּנֶגֶד חֲמֵשׁ עֶשְׂרֵה מַעֲלוֹת שֶׁבַּתְּהִלִּים, שֶׁעֲלֵיהֶן הַלְוִיִּם אוֹמְרִים בַּשִּׁיר. לֹא הָיוּ טְרוּטוֹת, אֶלָּא מֻקָּפוֹת כַּחֲצִי גֹרֶן עֲגֻלָּה: \n", 3.2. "וּבְקֶרֶן מַעֲרָבִית דְּרוֹמִית הָיוּ שְׁנֵי נְקָבִים, כְּמִין שְׁנֵי חֳטָמִין דַּקִּין, שֶׁהַדָּמִים הַנִּתָּנִין עַל יְסוֹד מַעֲרָבִי וְעַל יְסוֹד דְּרוֹמִי, יוֹרְדִין בָּהֶן וּמִתְעָרְבִין בָּאַמָּה, וְיוֹצְאִין לְנַחַל קִדְרוֹן: \n", | 1.4. "There were seven gates in the courtyard: three in the north and three in the south and one in the east. In the south: the Gate of Kindling, and next to it the Gate of the First-borns, and then the Water Gate. In the east: the Gate of Nicanor. It had two chambers, one on its right and one on its left. One was the chamber of Pinchas the dresser and one the other the chamber of the griddle cake makers.", 2.3. "Within it was the Soreg, ten handbreadths high. There were thirteen breaches in it, which had been originally made by the kings of Greece, and when they repaired them they enacted that thirteen prostrations should be made facing them. Within this was the Hel, which was ten cubits [broad]. There were twelve steps there. The height of each step was half a cubit and its tread was half a cubit. All the steps in the Temple were half a cubit high with a tread of half a cubit, except those of the Porch. All the doorways in the Temple were twenty cubits high and ten cubits broad except those of the Porch. All the doorways there had doors in them except those of the Porch. All the gates there had lintels except that of Taddi which had two stones inclined to one another. All the original gates were changed for gates of gold except the gates of Nicanor, because a miracle happened with them. Some say: because their copper gleamed like gold.", 2.5. "The courtyard of the women was a hundred and thirty-five cubits long by a hundred and thirty-five wide. It had four chambers in its four corners, each of which was forty cubits. They were not roofed, and so they will be in the time to come, as it says, “Then he brought me forth into the outer court, and caused me to pass by the four corners of the court, and behold in every corner of the court there was a court. In the four corners of the court there were keturot courts” (Ezekiel 46:21-22) and keturot means that they were not roofed. For what were they used? The southeastern one was the chamber of the Nazirites where the Nazirites used to boil their shelamim and shave their hair and throw it under the pot. The northeastern one was the wood chamber where priests with physical defects used to pick out the wood which had worms, every piece with a worm in it being unfit for use on the altar. The northwestern one was the chamber of those with skin disease. The southwestern one: Rabbi Eliezer ben Jacob said: I forget what it was used for. Abba Shaul says: they used to store there wine and oil, and it was called the chamber of oil. It [the courtyard of the women] had originally been smooth [without protrusions in the walls] but subsequently they surrounded it with a balcony so that the women could look on from above while the men were below, and they should not mix together. Fifteen steps led up from it to the courtyard of Israel, corresponding to the fifteen [songs of] ascents mentioned in the Book of Psalms, and upon which the Levites used to sing. They were not rectangular but circular like the half of a threshing floor.", 3.2. "At the southwestern corner [of the foundation] there were two openings like two small nostrils through which the blood which was poured on the western side of the foundation and on the southern side flowed down till the two streams became mingled in the channel, through which they made their way out to the Kidron wadi.", |
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62. Mishnah, Nazir, 7.3 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •lieberman, saul Found in books: Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 171| 7.3. "אֲבָל הַסְּכָכוֹת, וְהַפְּרָעוֹת, וּבֵית הַפְּרָס, וְאֶרֶץ הָעַמִּים, וְהַגּוֹלֵל, וְהַדּוֹפֵק, וּרְבִיעִית דָּם, וְאֹהֶל, וְרֹבַע עֲצָמוֹת, וְכֵלִים הַנּוֹגְעִים בְּמֵת, וִימֵי סָפְרוֹ, וִימֵי גָמְרוֹ, עַל אֵלּוּ אֵין הַנָּזִיר מְגַלֵּחַ, וּמַזֶּה בַּשְּׁלִישִׁי וּבַשְּׁבִיעִי, וְאֵינוֹ סוֹתֵר אֶת הַקּוֹדְמִין, וּמַתְחִיל וּמוֹנֶה מִיָּד, וְקָרְבָּן אֵין לוֹ. בֶּאֱמֶת אָמְרוּ, יְמֵי הַזָּב וְהַזָּבָה וִימֵי הֶסְגֵּרוֹ שֶׁל מְצֹרָע, הֲרֵי אֵלּוּ עוֹלִין לוֹ: \n", | 7.3. "But for [defilement contracted by] overhanging branches, or protruding stones, or a field that may have once been a cemetery, or land of the Gentiles, or the stone which covers the tomb or the supporting stone of a tomb, or a quarter-log of blood, or a tent, or a quarter-kav of bones, or utensils that have been in contact with a corpse, or on account of the days of counting [after contracting scale disease] or the days during which he is certified unclean [because of scale disease]; For all these the nazirite is not required to shave, but they do sprinkle him on the third and seventh [days], and [the defilement] does not annul the formerly served period, and he begins to resume counting [his naziriteship] immediately [after purification] and there is no sacrifice. In fact they said: the days of [defilement of] a male or female sufferer from gonorrhea and the days that a leper is shut up as a leper count toward his [naziriteship].", |
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63. Mishnah, Avot, 2.6, 3.15-3.16, 4.22 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 134, 260; Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 136, 166| 2.6. "אַף הוּא רָאָה גֻלְגֹּלֶת אַחַת שֶׁצָּפָה עַל פְּנֵי הַמַּיִם. אָמַר לָהּ, עַל דַּאֲטֵפְתְּ, אַטְפוּךְ. וְסוֹף מְטִיפַיִךְ יְטוּפוּן:", 3.15. "הַכֹּל צָפוּי, וְהָרְשׁוּת נְתוּנָה, וּבְטוֹב הָעוֹלָם נִדּוֹן. וְהַכֹּל לְפִי רֹב הַמַּעֲשֶׂה:" 3.16. "הוּא הָיָה אוֹמֵר, הַכֹּל נָתוּן בְּעֵרָבוֹן, וּמְצוּדָה פְרוּסָה עַל כָּל הַחַיִּים. הַחֲנוּת פְּתוּחָה, וְהַחֶנְוָנִי מֵקִיף, וְהַפִּנְקָס פָּתוּחַ, וְהַיָּד כּוֹתֶבֶת, וְכָל הָרוֹצֶה לִלְווֹת יָבֹא וְיִלְוֶה, וְהַגַּבָּאִים מַחֲזִירִים תָּדִיר בְּכָל יוֹם, וְנִפְרָעִין מִן הָאָדָם מִדַּעְתּוֹ וְשֶׁלֹּא מִדַּעְתּוֹ, וְיֵשׁ לָהֶם עַל מַה שֶּׁיִּסְמֹכוּ, וְהַדִּין דִּין אֱמֶת, וְהַכֹּל מְתֻקָּן לַסְּעוּדָה:", 4.22. "הוּא הָיָה אוֹמֵר, הַיִּלּוֹדִים לָמוּת, וְהַמֵּתִים לְהֵחָיוֹת, וְהַחַיִּים לִדּוֹן. לֵידַע לְהוֹדִיעַ וּלְהִוָּדַע שֶׁהוּא אֵל, הוּא הַיּוֹצֵר, הוּא הַבּוֹרֵא, הוּא הַמֵּבִין, הוּא הַדַּיָּן, הוּא עֵד, הוּא בַעַל דִּין, וְהוּא עָתִיד לָדוּן. בָּרוּךְ הוּא, שֶׁאֵין לְפָנָיו לֹא עַוְלָה, וְלֹא שִׁכְחָה, וְלֹא מַשּׂוֹא פָנִים, וְלֹא מִקַּח שֹׁחַד, שֶׁהַכֹּל שֶׁלּוֹ. וְדַע שֶׁהַכֹּל לְפִי הַחֶשְׁבּוֹן. וְאַל יַבְטִיחֲךָ יִצְרְךָ שֶׁהַשְּׁאוֹל בֵּית מָנוֹס לְךָ, שֶׁעַל כָּרְחֲךָ אַתָּה נוֹצָר, וְעַל כָּרְחֲךָ אַתָּה נוֹלָד, וְעַל כָּרְחֲךָ אַתָּה חַי, וְעַל כָּרְחֲךָ אַתָּה מֵת, וְעַל כָּרְחֲךָ אַתָּה עָתִיד לִתֵּן דִּין וְחֶשְׁבּוֹן לִפְנֵי מֶלֶךְ מַלְכֵי הַמְּלָכִים הַקָּדוֹשׁ בָּרוּךְ הוּא: \n", | 2.6. "Moreover he saw a skull floating on the face of the water. He said to it: because you drowned others, they drowned you. And in the end, they that drowned you will be drowned.", 3.15. "Everything is foreseen yet freedom of choice is granted, And the world is judged with goodness; And everything is in accordance with the preponderance of works." 3.16. "He used to say: everything is given against a pledge, and a net is spread out over all the living; the store is open and the storekeeper allows credit, but the ledger is open and the hand writes, and whoever wishes to borrow may come and borrow; but the collectors go round regularly every day and exact dues from man, either with his consent or without his consent, and they have that on which they [can] rely [in their claims], seeing that the judgment is a righteous judgment, and everything is prepared for the banquet.", 4.22. "He used to say: the ones who were born are to die, and the ones who have died are to be brought to life, and the ones brought to life are to be judged; So that one may know, make known and have the knowledge that He is God, He is the designer, He is the creator, He is the discerner, He is the judge, He the witness, He the complait, and that He will summon to judgment. Blessed be He, before Whom there is no iniquity, nor forgetting, nor respect of persons, nor taking of bribes, for all is His. And know that all is according to the reckoning. And let not your impulse assure thee that the grave is a place of refuge for you; for against your will were you formed, against your will were you born, against your will you live, against your will you will die, and against your will you will give an account and reckoning before the King of the kings of kings, the Holy One, blessed be He.", |
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64. Mishnah, Bekhorot, 1.2 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •lieberman, saul Found in books: Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 235| 1.2. "פָּרָה שֶׁיָּלְדָה כְּמִין חֲמוֹר, וַחֲמוֹר שֶׁיָּלְדָה כְּמִין סוּס, פָּטוּר מִן הַבְּכוֹרָה, שֶׁנֶּאֱמַר פֶּטֶר חֲמוֹר פֶּטֶר חֲמוֹר, שְׁנֵי פְעָמִים, עַד שֶׁיְּהֵא הַיּוֹלֵד חֲמוֹר וְהַנּוֹלָד חֲמוֹר. וּמָה הֵם בַּאֲכִילָה. בְּהֵמָה טְהוֹרָה שֶׁיָּלְדָה כְּמִין בְּהֵמָה טְמֵאָה, מֻתָּר בַּאֲכִילָה. וּטְמֵאָה שֶׁיָּלְדָה כְּמִין בְּהֵמָה טְהוֹרָה, אָסוּר בַּאֲכִילָה, שֶׁהַיּוֹצֵא מֵהַטָּמֵא, טָמֵא. וְהַיּוֹצֵא מִן הַטָּהוֹר, טָהוֹר. דָּג טָמֵא שֶׁבָּלַע דָּג טָהוֹר, מֻתָּר בַּאֲכִילָה. וְטָהוֹר שֶׁבָּלַע דָּג טָמֵא, אָסוּר בַּאֲכִילָה, לְפִי שֶׁאֵינוֹ גִדּוּלָיו: \n", | 1.2. "If a cow gave birth to a species of donkey, or a donkey gave birth to a species of horse, it is exempt from [the law of] the firstling, for it is said, “the firstling of a donkey,” “the firstling of a donkey,” twice [to teach that the law of the firstling does not apply] until that which gives birth is a donkey and that which is born is a donkey. And what is the law with regard to eating them? If a clean animal gave birth to a species of unclean animal, it is permitted to be eaten. But if an unclean animal gave birth to a species of a clean animal, it is forbidden to be eaten, for that which comes out of the unclean is unclean and that which comes out of the clean is clean. If an unclean fish swallowed a clean fish, it is permitted to be eaten. But if a clean fish has swallowed an unclean fish, the latter is forbidden to be eaten, because it is not [the clean fish's] growth.", |
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| 65. Quintilian, Institutes of Oratory, 10.1.22-10.1.23, 12.5.25 (1st cent. CE - 1st cent. CE) Tagged with subjects: •lieberman, saul, on rabbinic courts Found in books: Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 233 |
| 66. Pliny The Elder, Natural History, 9.12-3, 9.13, 9.49-10 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 108 |
| 67. Tosefta, Hulin, 2.18-2.19 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •lieberman, saul Found in books: Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 15; Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 192 |
68. Tosefta, Ketuvot, 4.8, 5.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •lieberman, saul Found in books: Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 180; Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 119| 4.8. "מצוה לזון את הבנות ואין צריך לומר את הבנים ר' יוחנן בן ברוקה אומר חובה לזון את הבנות.", 5.1. "הבוגרת [בתביעה נותנים] לה שנים עשר חודש אם היתה קטנה בין היא בין אביה יכולין לעכב ר\"ט אומר נותנין לה הכל תרומה בד\"א מן האירוסין אבל מן הנישואין מודה ר\"ט שנותנין לה מחצה חולין ומחצה תרומה במה ד\"א בבת כהן לכהן אבל בת ישראל לכהן [הכל מודים שמעלין לה כל מזונותיה מן החולין] ר' יהודה בן בתירה אומר שתי ידות תרומה ואחד חולין ר' יהודה אומר [מוכרת את התרומה ולוקחת בדמיה חולין] רבן שמעון בן גמליאל אומר כל מקום שהוזכרו [שם] תרומה נותנין [כפול] חולין. זו משנה ראשונה רבותינו אמרו אין האשה אוכלת בתרומה עד שתכנס לחופה והיבמה עד שתבעל ואם מתה בעלה יורשה אמר ר' מנחם בן נפח [משם] ר' אליעזר הקפר מעשה בר' טרפון שקדש ג' מאות נשים להאכילן בתרומה שהיו שני בצורת וכבר שלח יוחנן בן בג בג אצל ר' יהודה בן בתירה לנציבים אמר לו שמעתי עליך שאתה אומר בת ישראל המאורסת לכהן אוכלת בתרומה שלח לו [ואמר לו] מוחזק הייתי בך שאתה בקי בחדרי תורה לדון קל וחומר אי אתה יודע ומה שפחה כנענית שאין ביאתה קונה אותה לאכול בתרומה [כסף] קונה אותה להאכילה בתרומה בת ישראל שהביאה קונה אותה להאכילה בתרומה אינו דין שיהא כסף קונה אותה להאכילה בתרומה אבל מה אעשה שהרי אמרו חכמים אין ארוסה בת ישראל אוכלת בתרומה עד שתכנס לחופה [אם] מתה בעלה יורשה.", | 4.8. "Ideally, one should feed [his] daughters, and it is not necessary to say [also his] sons. Rabbi Yoha ben Berokah says: It is required to feed daughters.", 5.1. "The adult woman is like (sic!) one claimed—they give her 12 months. If she were a minor, either she or her father is able to delay [the marriage until she is of majority age]. Rabbi Tarfon says: They give her everything terumah [if she is claimed by a priest and the time limit of 12 months is up and they are still not married, she eats entirely terumah]. When does this apply? From betrothal [i.e. when the claiming 12 months is up, she is betrothed but still not married], but from marriage, Rabbi Tarfon agrees that they give her half hullin and half terumah. When does this apply? With a kohen's daughter [married to a] kohen, but an Israelite's daughter to a kohen, everyone agrees they raise all of her food from hullin. Rabbi Yehudah ben Betera says: Two parts terumah and one hullin. Rabbi Yehudah says: She should sell the terumah and buy with its value hullin. Rabban Shimon ben Gamliel says: Any place where they [the sages] mention \"terumah\", he gives double hullin. This was the original mishnah. Our rabbis said: A wife who is an Israelite's daughter doesn't eat terumah until she enters the bridal chamber, and a yevamah doesn't [eat terumah] until she has sex [with her levir]. If her husband dies [after the time of claiming has passed], he inherits her. Said Rabbi Menahem ben Nafah in the name of Rabbi Liezer Ha-Kappar: A case, that Rabbi Tarfon who betrothed 300 wives for them to eat terumah, for they were years of famine. But Yoha ben Bagbag already sent to Rabbi Yehudah ben Beterah to Netzivin, he said to him: I heard about you that you say a betrothed Israelite's daughter betrothed to a kohen can eat terumah. He replied to him and said to him: I had assumed that you were an expert in the chambers of Torah, but you don't know how to do a kal va-homer! Just as a Canaanite slavegirl, whose sex [with a kohen] does not acquire her to allow her to eat terumah, isn't it logical that money would acquire her to eat terumah!? But what can I do? For the Hakhamim said: A betrothed Israelite's daughter can't eat terumah until she enters the bridal chamber. If she dies, her father inherits her.", |
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69. Tosefta, Kilayim, 1.8, 1.16, 5.5, 5.7-5.10 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •lieberman, saul Found in books: Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 171; Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 93, 108, 235| 1.8. "אין מרכיבין כשות על גבי [תאנא] מפני שהוא ירק באילן רבי יהודה מתיר ירק באילן אילן בירק רבן שב\"ג מתיר משום ר' יהודה בן אגרא איש כפר עכו.", 5.5. "כלב מין חיה ר\"מ אומר מין בהמה מה הפרש בין ר\"מ וחכמים אלא שהכותב חייתו לבנו ר\"מ אומר כתב לו כלב וחכ\"א לא כתב לו כלב הכותב בהמתו לבנו ר\"מ אומר לא כתב לו כלב וחכמים אומרים כתב לו כלב כלב כופרי מין חיה.", 5.7. "החוסם את הפרה והמזווג את הכלאים פטור שאין לך שהוא חייב אלא הנוהג והמנהיג בלבד.", 5.8. "צמר הגמלים וצמר הרחלים [אסור] בד\"א בזמן שטרפן זה בזה והביא פשתן ביניהם [וטרף] אבל העושה חלוק שכולל צמר הגמלים וכולל צמר הארנבים וארג בו חוט אחד של צמר בצד זה וחוט אחד של פשתן בצד זה אסור בגד שיש בראשו אחד כלאים לא יתכסה בצד השני אף על פי שהכלאים מונח בארץ.", 5.9. "חלוק של צמר שנפרם ופירפו בחוט של פשתן ושל פשתן שנפרם ופירפו בחוט של צמר [אם] תופרן אסורין משום כלאים ויוצאין בהן בשבת.", | |
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| 70. Tosefta, Maasrot, 2.20 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •lieberman, s., Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 211 |
| 71. Tosefta, Megillah, 2.18, 3.37 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •lieberman, saul, on influence of hellenism •lieberman, saul Found in books: Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 42; Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 61 |
| 72. Tosefta, Negaim, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 207 |
73. Tosefta, Niddah, 4.7, 4.11 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •lieberman, saul Found in books: Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 208| 4.7. "המפלת בריית גוף שאינו חתוך ובריית ראש שאינו חתוך אינו ולד יד חתוכה הרי זה ולד. יד אטומה ורגל אטומה אינו ולד גוף אטום ולד. איזהו גוף אטום כדי שניטל מן החי ויחיה הרי זה ולד מן החי וימות אינו ולד.", | |
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74. Tosefta, Parah, 3.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •lieberman, saul Found in books: Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 80, 192| 3.3. "באו לשער היוצא מעזרת נשים לחיל וקלולי' של אבן היו קבועין בכותל מעלות של עזרת נשים וכסוייהן של אבן נראין בחיל ובתוכן אפר מכל פרה ופרה שהיו שורפים שנאמר (במדבר יט) והיתה לעדת בני ישראל למשמרת למי נדה חטאת הוא מכה את הזכר ונרתע לאחוריו ואפרו נשפך נוטל ומקדש ומזה שמשפך. מעשים אלו עשו כשעלו מן הגולה דברי ר' יהודה. ר\"ש אומר אפרן ירדה עמהן לבבל ועלה אמרו לו והלא נטמא בארץ העמים אמרו להם לא גזרו טומאה בארץ העמים אלא לאחר שעלו מן הגולה.", | |
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75. Tosefta, Peah, 4.8-4.9 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •lieberman, saul Found in books: Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 144, 145| 4.8. "אין פוחתין לעני העובר ממקום למקום מככר בפונדיון מארבע סאין בסלע לן נותנין לו פרנסת לינה שמן וקטנית שבת נותנין לו מזון שלש סעודות שמן וקיטנית דג וירק בד\"א בזמן שאין מכירין אותו אבל בזמן שמכירין אותו אף מכסין אותו היה מסבב על הפתחים אין נזקקין לו לכל דבר.", 4.9. "תמחוי כל היום קופה מערב שבת לערב שבת תמחוי לכל אדם קופה לאנשי אותה העיר אם שהה שם שלשים יום הרי הוא כאנשי העיר לקופה [ולכיסוי ששה חדשים לעניי] העיר שנים עשר חודש.", | |
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76. Tosefta, Pesahim, 10.7 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •lieberman, s., Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 158| 10.7. "[המצה החזרת והחרוסת] אע\"פ שאין חרוסת מצוה ר' אליעזר בר' צדוק אומר מצוה במקדש מביאין לפניו גופו של של פסח [מעשה ואמר להם ר\"א ב\"ר לתגרי לוד בואו וטלו לכם תבלי מצוה].", | |
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77. Tosefta, Rosh Hashanah, 1.5, 1.12-1.13, 2.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •lieberman, saul •lieberman, s., Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 166; Simon-Shushan (2012), Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna, 203, 258| 1.5. "כיצד לשכירות בתים המשכיר בית לחבירו לשנה [שכר הימנו] שנים עשר חודש מיום ליום אם אמר לשנה זו אפילו לא שכר ממנו אלא באחד באדר אין לו אלא עד אחד בניסן.", 1.12. "הכל נידונין בר\"ה וגזר דינו נחתם ביוה\"כ דברי ר\"מ ר' יהודה אומר הכל נידונין בר\"ה וגזר דינו של כל אחד ואחד נחתם בזמנו בפסח על [תבואה] בעצרת על פירות האילן בחג על המים וגזר דינו של אדם נחתם ביום הכפורים רבי יוסי אומר אדם נידון בכל יום שנאמר (איוב ז) ותפקדנו לבקרים.", 1.13. "על ששה חדשים השלוחין יוצאין [רבי] התקין שיהו יוצאין אף על אדר [השני] מפני הפורים.", 2.1. "אין פוחתין מעשרה מלכיות ומעשרה זכרונות ומעשרה שופרות [אם] אמר שלש מכולם יצא אין מזכירין זכרון ומלכות ושופר של פורענות מתחיל בתורה ומשלים בנביא ר' יוסי אומר אם היתה פורענות של עו\"ג מזכירין אותה בפ\"ע המתחיל מתחיל בשל תורה ומסיים בשל תורה [ואומר] של נביאים ושל כתובים באמצע אין אומרים [מלכיות עם הזכרונות] ולא זכרונות עם השופרות ואם אמר לא אמר כלום וצריך לאומרה שניה.", 2.1. "קדשו את החדש בזמנו ונמצאו עדים זוממין הרי זה מקודש קדשוהו בלילה אינו מקודש קדשוהו אנוסין שוגגין מזידין ומוטעין הרי זה [מקודשת] קדשוהו לפני זמנו או לאחר עיבורו פחות משלשים יום יותר על שלשים יכול יהא [מקודשת] תלמוד לומר (שמות יב) חדש אין פחות משלשים יום לא נראית לבנה לשני ימים יכול יקדשוהו לאחר שני ימים תלמוד לומר יום אין לו אלא יום אחד בלבד.", | 1.5. "... ", |
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| 78. Tosefta, Sanhedrin, 8.7, 13.5 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •lieberman, saul Found in books: Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 192 |
79. Tosefta, Shabbat, 7.16, 12.12, 15.7 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •lieberman, s. •lieberman, saul Found in books: Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 88; Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 104; Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 208| 12.12. "אחד נתן את הדיו ואחד נתן את המים וא' נתן את הקנקנתום שנים האחרונים חייבין אחד נתן את הדיו וא' נתן את הקנקנתום ואחד נתן את המים [וא' נתן את הדיו שנים האחרונים חייבין א' נתן את הדיו וא' נתן את הקנקנתום ואחד נתן את המים] האחרון חייב א' נתן את הקנקנתום ואחד נתן את הדיו ואחד נתן המים האחרון חייב א' נתן את הדיו וא' נתן את המים [א' נתן את המים] ואחד נתן [את הדיו א' נתן את המים וא' נתן את הקמח א' נתן את הקמח] ואחד נתן את המים אחד נתן את המים ואחד נתן את [העפר] א' נתן את [העפר] וא' נתן את המים האחרון חייב דברי ר' יוסי [ר'] יהודה אומר אינו חייב אלא עד שיגבל.", 15.7. "חבלים של טבחין וטומוס של שטרות ועורות שאינן עבודין אם התקינן בעל הבית מטלטלין אותן ואם לאו אין מטלטלין אותן ר' יוסי אומר עורות עבודין ושאינן עבודין מטלטלין אותן אבל גיזי צמר ואניצי פשתן ולשונות של ארגמן ומוכין אין מטלטלין אותן.", | |
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80. Tosefta, Sukkah, 1.4, 1.6-1.7, 1.11, 2.1-2.2, 2.10, 3.14-3.16, 4.1-4.5, 6.2-6.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •lieberman, s., Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 118, 134, 136, 155, 158, 211, 216, 219, 231| 1.4. "[מסככין בנסרים דברי רבי יהודה וחכמים אוסרין עד שיהא בינו לחבירו כמלואו אמר רבי יהודה מעשה בשעת סכנה שהיינו זוקפין סולמות ומסככין על גביהן נסרים וישנים תחתיהן אמרו לו] אין שעת הסכנה ראיה [אבל הכל מודים שאם יש בנסר ארבעה טפחים שיהא בינו לבין חבירו כמלואו. תלה בה אגוזים אפרסקאות ורמונים וגלוסקאות פרכילי ענבים ועטרות של שבלים כשרה לא יאכל מהן אפילו ביו\"ט האחרון של חג ואם התנה עליהן שיאכל מהן בחג מותר].", 1.6. "[העושה סוכתו כמין צריף או שסמכה אל הכותל] מודה ר\"א שאם [יש בגבהן טפח או שהיתה גבוהה מן הארץ] טפח שהיא כשרה.", 1.7. "מחצלת של [חשיפה] ושל גמי גדולה מסככין בה קטנה אין מסככין בה של קנים ושל חלף גדולה מסככין בה ארוכה אין מסככין בה ר' ישמעאל ברבי יוסי אמר [משם אמו אף ארוכה] מסככין בה וכן היה ר' דוסא אומר כדבריו." 2.1. "ארבעה מינין הללו כשם שאין פוחתין [מהם] כך אין מוסיפין עליהם [אם אין לו אתרוג לא יטול עמו רמון פריש] ולא דבר אחר היו כמושין כשרין יבשין פסולין ר' יהודה אומר אם היו יבשין כשרין אמר רבי יהודה מעשה באנשי כרכין שהיו מורישין לולביהן [לבניהן] בשעת הדחק אמרו לו אין שעת הדחק ראיה.", 2.1. "שלוחי מצוה פטורין מן הסוכה אע\"פ שאמרו אין שבחו של אדם להניח [את] ביתו ברגל מעשה ברבי אלעי שהלך [אצל ר\"א ללוד] אמר לו [מה זה] אלעי [אי אתה משובתי הרגל לא אמרו אין שבחו של אדם להניח ביתו] ברגל משום שנאמר (דברים טז) ושמחת בחגך.", 2.2. "חולין ומשמשיהן פטורין מן הסוכה ולא חולה מסוכן אלא אפי' חש בראשו [אפילו] חש [בעינו ואמר רשב\"ג מעשה וחשתי] בעיני בקיסרין והתיר לי רבי יוסי [בר ר'] לישן אני [ושמשי] חוץ לסוכה [אמר רבי כשהיינו באין אני ור\"א בר' צדוק אצל רבי יוחנן בן נורי לבית שערים והיינו אוכלים תאנים וענבים חוץ לסוכה וכן היה רבי אומר כל סוכה שאין בה ד\"א על ד\"א פסולה וחכ\"א אין מחזקת אלא ראשו ורובו בלבד כשרה. מעשה באנשי ירושלים שהיו משלשלין מטותיהן בחלונות שגבוהין עשרה ומסככין על גביהם וישנים תחתיהן פסל היוצא חוץ לסוכה נידון כסוכה].", 4.1. "בראשונה [כשהיה שמחת בית השואבה אנשים רואים מבפנים ונשים רואות מבחוץ וכשראו בית דין שהן באין לידי קלות ראש עשו שלש] גזוזטראות בעזרה כנגד שלש רוחות [ששם נשים יושבות ורואות בשמחת בית השואבה ולא היו מעורבין].", 4.1. "רבי יהודה אומר לא היה פייס למחתה אלא [מי] שזכה בקטורת אומר לזה שעמו [אף אתה למחתה] יו\"ט אחרון של חג פייס לעצמו זמן לעצמו רגל לעצמו קרבן לעצמו [שיר לעצמו] ברכה לעצמו שנאמר (מלכים א ח׳:ס״ו) ביום השמיני שלח את העם ויברכו את המלך יכול לא היו טעונין לינה ת\"ל (דברי הימים ב ז׳:י׳) ביום עשרים ושלשה לחודש השביעי שלח את העם וילכו לאהליהם הא כיצד נפטרו מבעוד יום והשכימו והלכו להם.", 4.2. "חסידים ואנשי מעשה היו מרקדין לפניהם באבוקות [ואומרין לפניהם] דברי תשבחות [מה היו אומרים אשרי מי שלא חטא וכל מי שחטא ימחל לו] ויש מהן [שהיו] אומרים אשרי [ילדותי] שלא ביישה את [זקנותי אלו אנשי] מעשה ויש מהן [שהיו] אומרים [אשריך זקנותי שתכפרי על ילדותי] אלו בעלי תשובה הלל הזקן אומר למקום שלבי אוהב לשם רגלי מוליכות אותי אם אתה תבא לביתי אני אבא לביתך אם אתה לא תבא לביתי אני לא אבא לביתך שנאמר (שמות כ׳:כ״א) בכל המקום אשר אזכיר את שמי אבא אליך וברכתיך.", 4.3. "[מעשה ברבן שמעון בן גמליאל שהיה מרקד בשמנה אבוקות של אור ולא היה אחד מהן נוגע בארץ וכשהוא משתחוה מניח אצבעו בארץ על גבי הרצפה שוחה ונושק וזוקף מיד אמר רבי יהושע בן חנניא כל ימי שמחת בית השואבה לא היינו רואים שינה משכימין אנו לתמיד של שחר משם לבית הכנסת משם לבית המדרש משם למוספין משם לאכילה ושתייה ומשם לבה\"מ משם לתמיד של בין הערבים משם לשמחת בית השואבה].", 4.4. "[אמר רבי יהודה כל שלא ראה בדפלסכיון של אלכסנדריא של מצרים לא ראה כבוד לישראל מימיו כמין בסלקי גדולה היתה סטיו לפנים מסטיו פעמים היה שם כפלים כיוצאי מצרים ושבעים ואחת קתדראות של זהב היו שם כנגד ע' וא' זקן כל אחת מעשרים וחמש ריבוא ובימה של עץ באמצע וחזן הכנסת עומד והסודרין בידו החל לקרות והלה מניף בסודרין והיו עונין אמן על כל ברכה וברכה ולא היו יושבין מעורבבין אלא זהביים בפני עצמן וכספיים בפני עצמן וגרדיים בפני עצמן וטרסיים בפני עצמן ונפחיים בפני עצמן וכל כך למה כדי שיהא אכסניא בא ונטפל לאומנתו ומשם פרנסה יוצאה].", 4.5. "ולוים בכנורות [ובנבלים] וכל כלי שיר מהן אומרים (תהילים קל״ד:א׳) שיר המעלות הנה ברכו וגו' [יש מהן] שהיו אומרים (שם) שאו ידיכם קדש וגו' וכשנפטרין זה מזה היו אומרים (שם) יברכך ה' מציון וגו' וראה בנים וגו' שתי חצוצרות בידם קרא הגבר תקעו והריעו ותקעו הגיעו לשער המים תקעו והריעו ותקעו רבי יהודה אומר אין פחות משבע ולא יותר על עשרה שלש לפתיחת שערים האומר על פתיחתן אינו אומר על נעילתן האומר על נעילתן אינו אומר על פתיחתן שלש [לפני מזבח האומר לפני מזבח אינו אומר למעלה העשירי האומר למעלה העשירי אינו אומר לפני מזבח].", | 1.4. "They can be covered with planed boards, these are the words of R. Yehudah; the sages say: they are prohibited unless there is sufficient space between them. R. Yehudah says: It once happened that at the time of [religious] danger they set up ladders, covered them with boards, and slept under them. They said to him: A time of danger is no proof [for a normal case]. But all agree that even if the boards be four handbreadths wide there must be between them sufficient space. One who hangs on it (Persian) nuts, pomegranates, olives, or bunches of grapes, or wreathes of grain, it is kosher. One may not eat from them except on the last day of the festival. If he made a condition on them that he would eat from them on the festival, it is permitted.", 1.6. "One who makes his sukkah in the shape of a cone, or leans it against a wall, it is not valid. But R. Eliezer agrees that if it be placed on a roof with a space of a handbreadth s width, or if it be higher than the ground by a handbreadth, it is kosher. ", 1.7. "Matting made of shavings or of large reed-grass can be used as a covering, but if it is small they cannot cover with it. Reed mats or rush mats, if large, may be used as a covering, but not they are woven toegther. But R. Yishmael b. R. Yosi said in the name of his father that even if woven together they may be used; and so R. Dosa says, following his opinion." 2.1. "Those out on a religious mission are exempt from [the mitzvah of living in] the sukkah, however it is said: \"It is no praise for a man to leave his house during the festival.\" There is a story of Rabbi Ilai, that he went to visit Rabbi Elieser in Lud. He said to him, What does this mean, Ilai? Are you not one of those who rest on the festival? Is it not said, It is no praise for man to leave his house during the festival since it is said, And thou shalt rejoice, thou and thy house?", 2.2. "The sick and their attendants are exempt from observance of the festival ; and not only one who is dangerously ill, but even one who has a headache or a pain in his eyes. Rabbi Simeon ben Gamaliel said: Once I was in Csesarea with pain in my eyes, and R. Jose allowed me and my attendant to sleep outside the sukkah. Rabbi said, \"Once I and Rabbi Elieser ben Rabbi Zadok were visiting Rabbi Yoha ben Nuri at Beth-Shearim, and we were eating figs and grapes outside the sukkah, and Rabbi was saying, 'Every sukkah which is not four cubits square is not valid.'\" But the sages say, \"If it contains space for the head, and the greater part of the body only, it is valid.\" There is a story of the men of Jerusalem that they were lowering their beds through windows which were ten handbreadths high, and were sleeping under them. A lath roof prolonged beyond the walls of a sukkah is to be judged like a sukkah. ", 2.10. "If one does not have a citron, he must not take in his hand a quince, or any other fruit. Withered fruits are valid, but dried ones are not valid. Rabbi Yehudah, however, says that even dried-up ones are valid. And again he says: There is a story of the men of Carbin that they used to transmit their lulavs in the time of persecution. They said to him, The time of persecution is no proof.", 4.1. "Formerly when they were beholding the joy at the ceremony of the water drawing, the men were beholding it from within the Temple precincts and the women from without. But when the supreme court saw that they behaved in a frivolous manner they erected three balconies in the court, facing the three sides, that from them the women might behold the rejoicing at the ceremony. So when they were beholding the rejoicing at the ceremony the sexes were not mixed up together.", 4.2. "Saints and pious men were dancing before them with torches, and saying words of praise. What were they saying? Happy is he who has not sinned, and whoever has sinned shall be forgiven. Some of them were saying, Happy am I whose youth has not shamed my old age, this was said by the pious men. And others of them were saying, Happy am I whose old age can atone for my youth, this was said by the penitents.Hillel the Elder used to say : To the place which my heart loves, there my feet lead me. If you come to my house (says God), I will go to there. If you do not come to My house, then I will not go to there. For it is said, “In every place where I record My name I will come unto you, and I will bless you.”", 4.3. "There is a story of Rabbi Shim’on ben Gamliel: he was dancing with eight lighted torches, and as he did so none of them fell to the ground. And when he prostrated himself he put his finger on the pavement, bending himself and kissing it, and then stood upright again. Rabbi Yehoshua ben Haiah said: All the days of the rejoicing at the water-drawing our eyes had no sleep, for we rose early in the morning for the morning sacrifice. We went to the synagogue, then to the college, then to do additional prayers, then to eat and drink, then to afternoon prayer, then to the evening sacrifice, then to the rejoicing of the water-drawing.", 4.4. "Rabbi Yehudah said: Whoever has not seen the basilica-synagogue of Alexandria has never seen the great glory of Israel. It is something like a large colonnade, with porches within porches, and accommodating sometimes double the number of those that followed Moses from Egypt. There were seventy-one golden chairs there, corresponding to the seventy-one elders, and each of the chairs was worth twenty-five myriad talents of gold. In the center was a wooden dais, and the sexton stood upon it with a scarf (as a flag) in his hand. At the close of each benediction he waved the scarf, and all the people answered “Amen”. The people were not seated together, but the goldsmiths were by themselves, the blacksmiths by themselves, the embroiderers by themselves, so that when a poor man came in he joined his fellow tradesmen, and in this way was enabled to obtain a means of livelihood.", 4.5. "And the Levites with their harps and lyres and cymbals and all manner of musical instruments without number were there, saying, “Behold, bless ye the Lord, all ye servants of the Lord.” Some were saying, Lift up your hands to the sanctuary, and bless ye the Lord. When they parted they said to one another, The Lord bless thee out of Zion, and see thou the good of Jerusalem all the days of thy life. You should see your children's children. The herald cried out: they sounded a plain note, a tremolo, and a plain note. Rabbi Yehudah said: They did not sound less than seven nor more than thirteen times at the opening of the Temple gates. He who blew at their opening did not do so at their closing. Three times they sounded before the altar. He who blew before the altar did not do so on the tenth step, and he who blew on the tenth step did not do so before the altar.", |
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81. Tosefta, Taanit, 2.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •lieberman, saul Found in books: Simon-Shushan (2012), Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna, 258| 2.1. "[דבר שיש בו הפסק אפילו שלשה מתים ביום אחד זה אחר זה אין זה דבר דבר שאין בו הפסק אפי' שלשה מתים בג' ימים זה אחר זה ה\"ז דבר אסכרה אם מתים בה מתריעים עליה אם לאו אין מתריעין עליה מתריעין על הגובאי כל שהוא מפני שהיא מכה מהלכת ר\"ש בן אלעזר אומר אף על החגב חרב העוברת ממקום למקום אפי' חרב של שלום מתריעין עליה ואין צריך לומר חרב של פורעניות ואין לך חרב של שלום יותר משל פרעה נכה ושטפה את הצדיק ההוא זה יאשיהו (דברי הימים ב ל״ה:כ׳-כ״א) וישלח אליו מלאכים לאמור מה לי ולך וגו' ואלהים אמר לבהלני מפי הקדוש אני עולה חדל לך זה לשון עבודת כוכבים] ולא הסב יאשיהו פניו ממנו כי להלחם בו התחפש וגו' ויורו המורים למלך יאשיהו וגו' [היו מתאבלין על יאשיהו וגו'] ויקונן ירמיהו על יאשיהו היכן פירושו של דבר (איכה ד׳:כ׳) רוח אפינו משיח ה' וגו' [ועל כולם אין מתריעין עליהן אלא באותה הפרכיא בלבד היה בסוריא אין מתריעין עליהן].", 2.1. "ארבעה משמרות עלו מן הגולה ידעיה חרום פשחור ואימר עמדו נביאים שבירושלים [ועשאום] עשרים וארבעה משמרות ובללום והטילום לתוך הקלפי ובא ידעיה ונטל חמש והוא הרי כאן שש בא חרום ונטל חמש והוא הרי שש בא פשחור ונטל חמש והוא הרי שש בא אימר ונטל חמש והוא הרי [שש] וכך התנו עמהם הנביאים שאפילו [יהויריב] עולה מן הגולה לא [יהא אחד מהן נדחה מפניו אלא יעשה טפלה לו] עמדו ראשי משמרות וקבעו את עצמן בבתי אבות.", | |
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82. Tosefta, Kippurim, 2.4, 2.10, 2.14 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •lieberman, saul •lieberman, s., Found in books: Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 307; Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 126; Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 80| 2.4. "[מהו נס שנעשה בהן אמרו כשהיה נקנור מביאו מאלכסנדריא שבמצרים] עמד עליהן נחשול שבים לטבען ונטלו אחד מהן והטילוהו לים [ובקשו להטיל את השני ולא הניחן נקנור אמר להם אם אתם מטילין את השני הטילוני עמו היה מצטער ובא עד שהגיע לנמל של יפו כיון שהגיע לנמילה של יפו היה מבעבע ועולה מתחת הספינה וי\"א אחת מהן חיה שבים בלעה אותה וכיון שהגיע ניקנור לנמילה של יפו פלטתו והטילתו ליבשה ועליהן מפורש בקבלה (שיר השירים א׳:י״ז) קורות בתינו ארזים וגו'].", 2.14. "נוטל את הדם ממי [שממרס] בו נכנס למקום שנכנס ועמד במקום שעמד והזה [ממנו] על [הפרוכת] כנגד ב' בדי ארון אחת למעלה ושבע למטה ולא היה מתכוין להזות לא למעלה ולא למטה אלא כמצליף [רבי יהודה אומר משום ר\"א כך] היה מונה אחת אחת ואחת אחת ושתים [אחת ושלש אחת וארבע אחת וחמש אחת ושש אחת ושבע] ואח\"כ היה מהלך [לשמאלו] עד הפרוכת ולא היה מגיע לפרוכת אם הגיע הגיע אמר ר' אליעזר ב\"ר יוסי אני ראיתיה ברומי [שהיה עליה] טיפי דמים [ואמרו לי אלו מדמים] של יום הכפורים.", | |
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| 83. Tosefta, Zevahim, 6.11, 8.25-8.26 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •lieberman, s., •lieberman, saul Found in books: Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 180; Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 118 |
84. Tosefta, Terumot, 1.9, 1.14-1.15, 5.5-5.6, 6.11-6.12, 6.15-6.17, 7.8, 7.20, 8.15-8.16 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •lieberman, saul Found in books: Avery-Peck (1981), The priestly gift in Mishnah: a study of tractate Terumot, 41, 46, 142, 221, 225, 280; Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 155| 1.9. "פועל שתרם את הגורן אין תרומתו תרומה ואם אמר לו בעל הבית כנוס לי גרני תרומתו תרומה שאין הגורן נכנס אלא אם כן נתרם.", 1.14. "רשב\"א אומר יתומים שסמכו אצל בעל הבית או שסמכם אביהם או שסמכום בית דין מעשר ומאכילן מפני תיקון העולם וכן היה רשב\"א אומר יתום בן לוי שגדל אצל בעל הבית מעשה ומאכילו מפני תיקון העולם היה למוד אצל לוי או כהן או עני הרי זר [מאכילו] משלו אם היה בן אשתו כהן או לוי או עני הרי זה [מאכילו] מחלקן.", 1.15. "קטן שאמר לאחד בשוק האכילני מעשר מחלקו מאכילו מפני תיקון העולם אם היה חייב לו מזונות או שעשה עמו כדי מזונותיו מאכילו משלו ועושה לו בחלקו סגולה.", 5.5. "האומר לשלוחו צא תרום תורם בבינונית [אחד מחמשים צא תרום] אחד מחמשים פיחת עשרה או הוסיף עשרה תרומתו תרומה ואם נתכוין להוסיף אחד אין תרומתו תרומה.", 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.", 6.11. "שתי קופות [בשתי מגורות שתי מגורות בשתי עליות שתי מגורות בעליה אחת הרי אלו יעלו [ר' יהודה אומר לא יעלו] ר' שמעון אומר אפילו הן בשתי עיירות מעלות זו את זו בזו מאה ובזו אין מאה הריני אומר לתוך מאה נפלה אחת מדומעת ואחת שאינה מדומעת הריני אומר לתוך מדומעת נפלה.", 6.12. "שתי קופות בזו ארבעים [סאה] ובזו אין ארבעים סאה נפלה סאה לתוך אחת מהן וידוע לאיזה מהן נפלה ואח\"כ נפלה שניה ואין ידוע לאיזה מקום נפלה הריני יכול לתלות ולומר למקום שנפלה הראשונה שם נפלה שניה נפלה סאה תרומה לתוך אחת מהן ואין ידוע לאיזהו מהן נפלה ואח\"כ נפלה שניה ואין ידוע לאיזו מהן נפלה אינו יכול לתלות ולומר למקום שנפלה שניה שם נפלה ראשונה.", 6.15. "היו לפניו שתי קופות אחת של תרומה ואחת של חולין ולפניהן שתי סאין אחת של תרומה ואחת של חולין ונפלו משתיהן לתוך שתיהן ואין ידוע אם מזו לתוך זו ואם מזו לתוך זו הריני אומר תרומה לתוך תרומה נפלה חולין לתוך חולין נפלו אם היה טבל מעשר ראשון ומעשר שני הרי זה אסור שלא התירו ספק מדומע אלא [שיש] לו מתירין.", 6.16. "הפריש תרומה ומעשר ראשון ומעשר שני ואין ידוע איזהו הרי זה מודד את התרומה את הראשונה ואת השניה.", 7.8. "הגונב תרומת הקדש ולא אכלה משלם את הקרן ואין משלם את החומש וכפל אין בה שנאמר (שמות כ״ב:ח׳) ישלם [שנים] לרעהו ולא להקדש אכלה משלם [שני קרנים וחומש] קרן וחומש מן החולין והן נעשין [קדש כתרומה] קרן [נותן] לגזבר וחומש לבעלים בקרן מועלין בחומש זה אין מועלין חומש שני תרומה [נותן] לגזבר [וחומש לבעלים] רבי מאיר מחייב בקופה שניה בחלה רבי יוסי פוטר וחכמים אומרים מדומע פטור מן החלה ספק מדומע נאכל משום דמע וחייב בחלה.", | |
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85. Tosefta, Shekalim, 2.14 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •lieberman, s., Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 133| 2.14. "אלו הן הממונין שהיו במקדש יוחנן בן גודגדא על נעילת שערים בן טוטפת על המפתחות בן דופאי על הלולב בן ארזא על הדוכן בנימין על התנורין שמואל על החביתין ובן מקליט על המלח בן פלח על העצים.", | |
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86. Tosefta, Shevi It, 2.13 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •lieberman, s., Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 211| 2.13. "המדייר את שדהו עושה סהר לבית סאתים נתמלאת עוקר מתוך הסהר ועושה אשפתות בתוך שדהו כדרך המזבלין [וחוזר ועושה סהר אחר] אמר ר' יהודה בד\"א בזמן שהיתה צאנו מועטת אבל אם היתה צאנו מרובה אפי' בית כור אפי' בית כוריים מותר ר' שמעון בן [אלעזר] אומר תוקע יתד באמצע ומקיף לה ארבע סהרים מארבע רוחותיה.", | |
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87. Mishnah, Makhshirin, 3.1, 3.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •lieberman, saul Found in books: Avery-Peck (1981), The priestly gift in Mishnah: a study of tractate Terumot, 366| 3.1. "שַׂק שֶׁהוּא מָלֵא פֵרוֹת וּנְתָנוֹ עַל גַּב הַנָּהָר, אוֹ עַל פִּי הַבּוֹר, אוֹ עַל מַעֲלוֹת הַמְּעָרָה, וְשָׁאֲבוּ, כֹּל שֶׁשָּׁאֲבוּ, בְּכִי יֻתַּן. רַבִּי יְהוּדָה אוֹמֵר, כֹּל שֶׁהוּא כְנֶגֶד הַמַּיִם, בְּכִי יֻתַּן. וְכֹל שֶׁאֵינוֹ כְנֶגֶד הַמַּיִם, אֵינוֹ בְּכִי יֻתַּן: \n", 3.3. "הָרוֹדֶה פַת חַמָּה וּנְתָנָהּ עַל פִּי חָבִית שֶׁל יַיִן, רַבִּי מֵאִיר מְטַמֵּא. רַבִּי יְהוּדָה מְטַהֵר. רַבִּי יוֹסֵי מְטַהֵר בְּשֶׁל חִטִּים וּמְטַמֵּא בְשֶׁל שְׂעֹרִים, מִפְּנֵי שֶׁהַשְּׂעֹרִים שׁוֹאֲבוֹת: \n", | 3.1. "If a sack full of produce was put by the side of a river or by the side of the mouth of a cistern or on the steps of a cavern, and [the produce] absorbed water, all [the produce] which absorbed the water comes under the law of ‘if water be put’. Rabbi Judah says: all [the produce] which faced the water comes under the law of ‘if water be put’, but all [the produce] which did not face the water does not come under the law of ‘if water be put’.", 3.3. "One who drew hot bread off the side of an oven and put it upon the mouth of a jar of wine: Rabbi Meir declares it susceptible to uncleanness; But Rabbi Judah declares it insusceptible. Rabbi Yose declares it insusceptible in the case of wheat bread and susceptible in the case of barley bread, because barley absorbs [liquids].", |
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| 88. Tosefta, Horayot, 2.10 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •lieberman, saul Found in books: Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 180 |
| 89. Tosefta, Hagigah, 2.11, 3.18 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •lieberman, saul, on influence of hellenism •lieberman, saul Found in books: Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 180; Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 42 |
90. Tosefta, Kiddushin, 1.5 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •lieberman, saul, on influence of hellenism Found in books: Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 178| 1.5. "ספינה נקנית במשיכה ר' נתן אומר ספינה ואותיות נקנות במשיכה ובשטר איזו היא משיכה בין שמשך בין שהנהיג בין שקרא לה ובאת אחריו ה\"ז משיכה איזו היא מסירה כל שמסר לו פרומביא ומוסרה ה\"ז מסירה אימתי אמרו מטלטלין נקנין במשיכה ברשות הרבים או בחצר שאינה של שניהם ברשות הלוקח כיון שקבל עליו קנה ברשות המוכר עד שיגביה או עד שיוציא מרשות הבעלים ברשות זה המופקדים אצלו עד שיקבל עליו או עד שישכיר לו את [מקומו].", | 1.5. "A ship is acquired with drawing (meshikhah). Rabbi Natan says: A ship and documents are acquired with drawing and with a contract. Which is drawing? Whether he drew [the animal], whether he drove [it], whether he called to it and it came after him—this is drawing. Which is handing over (mesirah)? Anyone who handed over to him the halter and he took it—this is handing over. In what cases did they say that moveable property is acquired with drawing? In the public road or in a courtyard which doesn't belong to either [party in the transaction]. On the property of the buyer, whenever he accepts it, he acquires. On the property of the seller, when he lifts it or until he takes it out of the owner's property. On the property of the one with whom he deposited [the animal], until he [the bailee] accepts it [the responsibility of looking after the item for the buyer] or until he [the buyer] rents the place [where the item is stored with the bailee].", |
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91. Tosefta, Demai, 1.21 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •lieberman, s., Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 211| 1.21. "[כפת] המרחץ פטורה מן הודאי ואין צריך לומר מן הדמאי ר' שמעון בן גמליאל אומר אף אינו מטמא טומאת [משקה].", | |
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92. Tosefta, Berachot, 1.3, 3.25-3.26, 5.17, 67.19, 67.21 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 171; Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 226; Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 80, 167, 192| 1.3. "רבי אומר ארבע משמרות הוי הלילה עונה אחת מעשרים וארבע לשעה והעת אחת מעשרים וארבע לעונה והרגע אחת מעשרים וארבע בעת ר' נתן אומר ג' אשמורות בלילה שנא' (שופטים ד) ראש האשמורת התיכונה אין תיכונה אלא שיש לפניה ולאחריה.", 3.25. "שמונה עשרה שאמרו חכמים כנגד שמונה עשרה אזכרות שבהבו לה' בני אלים וכולל של מינים בשל פרושין ושל גרים בשל זקנים ושל דוד בירושלים ואם אמר אלו לעצמן ואלו לעצמן יצא.", 3.26. "עונין אמן אחר ישראל המברך ואין עונין אמן אחר כותי המברך עד שישמע כל הברכה כולה.", 5.17. "מי שחציו עבד וחציו בן חורין אינו מוציא לא [את] מינו ולא [את] שאינו מינו.", | |
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93. Tosefta, Bekhorot, 1.6, 1.9, 6.18 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •lieberman, saul Found in books: Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 226, 235| 1.6. "פרה שילדה מין שה אין פודין בו פטר חמור שכל מקום שנאמר שה תופס כבשים ועזים גדולים וקטנים זכרים ונקבות תמימים ובעלי מומין פודה בו שונה ומשלש ומביאו בנדר ונדבה לחטאתו ולאשמו וחייב בבכורה ובמתנות. רבי אלעזר אומר הכלאים מן הרחל ומן הגדי פודין בו מן החיה אין פודין בו. כשם שאין פודין בשחוטה כך אין פודין בפטר חמור שמת. פטר חמור מצותו לקיימו שלשים יום מכאן ואילך או פודו או עורפו. מכמה לא יפחות ר' יוסי בר' יהודה אומר לא יפחות משוה שקל. איזה הוא פדיון פטר חמור הנכנס לדיר להתעשר ישראל שהיו לו ספיקות ועמד ופדאן וכן כהן שירש את אביו ואת אמו ישראל או שניתן לו במתנה פטר חמור לפדותו. איזה הוא פדיון פטר חמור הנכנס לדיר להתעשר הרי שיש לו פטר חמור אין לו לפדותו. אמר לו כהן תנהו לי ואני פודה אותו הרי זה לא יתננו לו אא\"כ יודע שהוא פודה אותו. עורפו בקופץ מאחריו וקוברו ואסור בהנאה לא ימיתנו לא במקל ולא בקנה ולא ינעול דלת בפניו בשביל שימות ואם עשה כן ה\"ז יצא. בחייו אסור בגיזה ובעבודה. ור' שמעון מתיר ובכור אדם מותר בכולן. חמורה שלא ביכרה וילדה שני זכרים נותן טלה אחד לכהן זכר ונקבה מפריש טלה והוא לעצמו. חמור וטלה שהיו בכרו וילדו שני זכרים נותן שני טלאים לכהן זכר ונקבה או שני זכרים ונקבה נותן טלה אחד לכהן שתי נקבות וזכר או שני זכרים וב' נקבות ואין יודע אין כאן לכהן כלום אלא מפריש טלה אחד ופודה בו כל אחד ואחד לעצמו. ", | |
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94. Tosefta, Bava Qamma, 6.28, 9.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •lieberman, s., •lieberman, saul Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 293; Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 231| 9.1. "השור והבור והמבעה וההבער שומר חנם והשואל נושא שכר והשוכר נזק צער ורפוי ושבת ובשת חבל בו חמשה נותן לו חמשה אינו אלא ארבעה נותן לו ארבעה אינו אלא ג' נותן לו ג' אינו אלא שנים נותן לו שנים אינו אלא אחד נותן לו אחד בנזק כיצד הכהו וקטע ידו וקטע רגלו אין רואין אותו כאילו עושה סלע ביום וכאילו עושה <סלע> מנה ביום אלא רואין אותן כאילו חגר שומר קישואין וא\"ת לקתה מדת הדין מדת הדין לא לקתה שכבר נותן לו דמי ידו ודמי רגלו אבל הכהו וצמתה ידו הכהו וצמתה רגלו רואין אותו כאילו עושה סלע ביום נותן לו סלע ביום מנה נותנין לו מנה ביום ונותנין לו כל נזקו ובכלן שמין ונותנין לו מיד לפיכך אם מתנונה והולך אפי' ה' שנים אין לו אלא מה שאמדוהו הבריא נותן לו מה שאמדוהו עד כמה נותן לו עד כדי שיבריא בן עזאי אומר נותן לו זכה מזון עלו בו צמחים מחמת המכה ונסתרה המכה חייב לרפאותו וחייב ליתן לו דמי שבתו שלא מחמת המכה או שעבר על דברי הרופא פטור ר\"י אומר אפי' עלו בו צמחים מחמת המכה ונסתרה המכה חייב לרפאותו ופטור מליתן שבתו וחכ\"א כל שחייב לרפאותו חייב ליתן לו שבתו וכל שפטור מלרפאותו פטור מליתן לו שבתו.", 9.1. "החובל בחבירו ומת יתנו היורשין מת הנחבל יתן ליורשיו. הנחבל בין שיש שם טענה ובין שאין שם טענה הרי זה נשבע ונוטל רבי יהודה היה קורא אותה הכחכח וכל זמן שהן חוככין זה את זה הרי אלו נשבעין ונוטלין. היה נשוך מקום שאין יכול לישוך את עצמו נוטל שלא בשבועה לאחר זמן זה אומר חבלת וזה אומר לא חבלתי הרי זו כאחת מכל הטענות.", | |
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95. Tosefta, Bava Metzia, 2.33, 3.3, 8.4 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •lieberman, saul •lieberman, s., Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 211; Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 61| 3.3. "המפקיד פירות אצל חבירו אפילו הן אבודין לא יגע בהן לפיכך בעל הבית עושה אותן תרומה ומעשרות על מקום אחר רשב\"ג אומר באבודין ימכור בפני ב\"ד מפני שהוא כמשיב אבדה לבעלים. המפקיד פירות אצל חבירו והרקיבו יין והחמיץ שמן והבאיש אפילו הן אבודין לא יגע בהן דברי ר' מאיר וחכמים אומרים עושה אותן דמים בב\"ד. מוכרן לאחרים ואין מוכרן לעצמו כיוצא בו גבאי צדקה שלא מצאו עניים לחלק להן את הפת מוכרין לאחרים ואין מוכרין לעצמן גבאי צדקה פורטין לאחרים ואין פורטין לעצמן.", 8.4. "אוכל פועל עד שלא יתחיל במלאכה אשכול אפילו בדינר וקישות אפילו בדינר וכותבת אפילו בטריסית משום ר\"א חסמא אמרו לא יאכל פועל יתר על שכרו וחכמים מתירין.", | |
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96. Tosefta, Eduyot, 1.7 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •lieberman, saul Found in books: Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 88| 1.7. "שלשה דברים אמרו לפני ר' ישמעאל ולא אמר בהן אסור והיתר ופירשן ר' יהושע בן מתיא המפיס מורסא בשבת אם לקולפה ולעשות לה פה כדרך שהרופאין עושין חייב אם להוציא ממנה לחה פטור. השום והבוסר והמלילות שריסקן מבעוד יום ר' ישמעאל אומר יגמור משתחשך ור\"ע אומר לא יגמור אבל כהנים נהגו כר' ישמעאל." | |
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97. Tosefta, Bava Batra, 1.4 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •lieberman, saul Found in books: Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 171| 1.4. "לשכנו אין יכולין לכופו רבן שמעון בן גמליאל אומר לשכנו יכולין לכופו. יש לו חנות ברשות הרבים ומבקש לפותחה לחצר השותפין יכולין לעכב על ידיו מפני שמרבה עליהן את הדרך יש לו בית בחצר השותפין ומבקש לחלקו ולהקרות בו את התינוקות יכולין לעכב על ידיו מפני שמרבה עליהם את הדרך יש לו גג ברשות הרבים ומבקש לבנות על גבו עלייה לפותחה לחצר השותפין יכולין לעכב על ידיו מפני שמרבה עליהן את הדרך כיצד הוא עושה עושה לו לולו ופותחה לתוך ביתו.", | |
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| 98. Palestinian Talmud, Hallah, 3.5 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •lieberman, saul Found in books: Avery-Peck (1981), The priestly gift in Mishnah: a study of tractate Terumot, 349 |
| 99. Palestinian Talmud, Kilayim, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 104 |
| 100. Palestinian Talmud, Terumot, 2.1, 4.4, 8.4, 8.6, 9.4, 10.9, 11.7 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •lieberman, saul, on influence of hellenism •lieberman, saul Found in books: Avery-Peck (1981), The priestly gift in Mishnah: a study of tractate Terumot, 350, 361, 364, 369, 373; Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 42, 155 |
101. 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, 307| 1.3. הָיְתָה כְּאַלְמָנָה, אָמַר רַבִּי אַבָּא בַּר כַּהֲנָא הֵם לֹא פָּלְשׁוּ אַחַר מִדַּת הַדִּין, וְהִיא לֹא פָּלְשָׁה אַחֲרֵיהֶם. הֵם לֹא פָּלְשׁוּ אַחַר מִדַּת הַדִּין, שֶׁנֶּאֱמַר (במדבר יא, א): וַיְהִי הָעָם כְּמִתְאֹנְנִים, מִתְאֹנְנִים אֵין כְּתִיב כָּאן, אֶלָּא כְּמִתְאֹנְנִים. (הושע ה, י): הָיוּ שָׂרֵי יְהוּדָה כְּמַסִּיגֵי גְּבוּל, מַסִּיגֵי אֵין כְּתִיב כָּאן, אֶלָּא כְּמַסִּיגֵי. (הושע ד, טז): כִּי כְּפָרָה סֹרֵרָה, כִּי פָּרָה אֵין כְּתִיב כָּאן, אֶלָּא כְּפָרָה סֹרֵרָה, וּמִדַּת הַדִּין לֹא פָּלְשָׁה אַחֲרֵיהֶם, הָיְתָה כְּאַלְמָנָה, הָיְתָה אַלְמָנָה אֵין כְּתִיב כָּאן, אֶלָּא כְּאַלְמָנָה, כְּאִשָּׁה שֶׁהָלַךְ בַּעֲלָה לִמְדִינַת הַיָּם וְדַעְתּוֹ לַחֲזֹר אֵלֶיהָ. (איכה ב, ד): דָּרַךְ קַשְׁתּוֹ כְּאוֹיֵב, אוֹיֵב אֵין כְּתִיב כָּאן, אֶלָּא כְּאוֹיֵב. הָיָה ה' כְּאוֹיֵב, אוֹיֵב אֵין כְּתִיב כָּאן, אֶלָּא כְּאוֹיֵב. דָּבָר אַחֵר, הָיְתָה כְּאַלְמָנָה, רַבִּי חָמָא בַּר עוּקְבָא וְרַבָּנָן, רַבִּי חָמָא בַּר עוּקְּבָא אָמַר לְאַלְמָנָה שֶׁהָיְתָה תּוֹבַעַת מְזוֹנוֹתֶיהָ וְלֹא הָיְתָה תּוֹבַעַת כְּתֻבָּתָהּ. וְרַבָּנָן אָמְרִין לְמֶלֶךְ שֶׁכָּעַס עַל מַטְרוֹנָה וְכָתַב לָהּ גִּטָּהּ וְעָמַד וַחֲטָפוֹ מִמֶּנָּהּ, וְכָל זְמַן שֶׁהָיְתָה מְבַקֶּשֶׁת לִנָּשֵׂא לְאַחֵר הָיָה אוֹמֵר לָהּ הֵיכָן גִּטֵּךְ, וְכָל זְמַן שֶׁהָיְתָה תּוֹבַעַת מְזוֹנוֹתֶיהָ הָיָה אוֹמֵר לָהּ וְלֹא כְבָר גֵּרַשְׁתִּיךְ, כָּךְ כָּל זְמַן שֶׁיִּשְׂרָאֵל מְבַקְּשִׁים לַעֲבֹד עֲבוֹדַת כּוֹכָבִים הָיָה אוֹמֵר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא (ישעיה נ, א): אֵי זֶה סֵפֶר כְּרִיתוּת אִמְּכֶם, וְכָל זְמַן שֶׁמְּבַקְּשִׁים לַעֲשׂוֹת לָהֶם נִסִּים כְּבַתְּחִלָּה, אוֹמֵר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא כְּבָר גֵּרַשְׁתִּי אֶתְכֶם, הֲדָא הוּא דִכְתִיב (ירמיה ג, ח): שִׁלַּחְתִּיהָ וָאֶתֵּן אֶת סֵפֶר כְּרִיתֻתֶיהָ אֵלֶיהָ. דָּבָר אַחֵר, הָיְתָה כְּאַלְמָנָה, רַבִּי עֲקִיבָא וְרַבָּנָן, רַבִּי עֲקִיבָא אוֹמֵר אַלְמָנָה, וְאַתָּה אוֹמֵר כְּאַלְמָנָה, אֶלָּא אַלְמָנָה מֵעֲשֶׂרֶת הַשְּׁבָטִים וְלֹא מִשֵּׁבֶט יְהוּדָה וּבִנְיָמִין. וְרַבָּנָן אָמְרִין אַלְמָנָה מֵאֵלּוּ וּמֵאֵלּוּ, וְלֹא מֵהַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁנֶּאֱמַר (ירמיה נא, ה): כִּי לֹא אַלְמָן יִשְׂרָאֵל וִיהוּדָה מֵאֱלֹהָיו. 2.2. אֵיכָה יָעִיב בְּאַפּוֹ ה' אֶת בַּת צִיּוֹן. אָמַר רַבִּי חָמָא בַּר רַבִּי חֲנִינָא אֵיךְ חַיֵּיב ה' בְּרוּגְזֵיהּ יָת בַּת צִיּוֹן. אִית אַתְרָא דְּצָוְוחִין לְחַיָּיבָא עֲיָיבָא. רַבִּי שְׁמוּאֵל בַּר נַחְמָנִי אָמַר, אֵיךְ כַּיֵּיב ה' בְּרוּגְזֵיהּ. אִית אַתְרָא דְּצַוְוחִין לְכֵיבָא עֵייבָא. וְרַבָּנָן אָמְרִין אֵיךְ שַׁיֵּים ה' בְּרוּגְזֵיהּ יָת בַּת צִיּוֹן. הִשְׁלִיךְ מִשָּׁמַיִם אֶרֶץ תִּפְאֶרֶת יִשְׂרָאֵל, רַבִּי הוּנָא וְרַבִּי אַחָא בְּשֵׁם רַבִּי חֲנִינָא בְּרֵיהּ דְּרַבִּי אַבָּהוּ, מָשָׁל לְמֶלֶךְ שֶׁהָיָה לוֹ בֵּן, בָּכָה וּנְתָנוֹ עַל אַרְכּוּבוֹתָיו, בָּכָה וּנְתָנוֹ עַל זְרוֹעוֹתָיו, בָּכָה וְהִרְכִּיבוֹ עַל כְּתֵפוֹ, טִנֵּף עָלָיו וּמִיָּד הִשְׁלִיכוֹ לָאָרֶץ, וְלָא הֲוַת מְחוּתִיתֵיהּ כִּמְסוּקִיתֵיהּ, מְסוּקִיתֵיהּ צִיבְחַר צִיבְחַר, וּמְחוּתִיתֵיהּ כּוֹלָּא חֲדָא. כָּךְ (הושע יא, ג): וְאָנֹכִי תִרְגַּלְתִּי לְאֶפְרַיִם קָחָם עַל זְרוֹעֹתָיו. וְאַחַר כָּךְ (הושע י, יא): אַרְכִּיב אֶפְרַיִם יַחֲרוֹשׁ יְהוּדָה יְשַׂדֶּד לוֹ יַעֲקֹב. וְאַחַר כָּךְ: הִשְׁלִיךְ מִשָּׁמַיִם אֶרֶץ תִּפְאֶרֶת יִשְׂרָאֵל. דָּבָר אַחֵר, הִשְׁלִיךְ מִשָּׁמַיִם אֶרֶץ תִּפְאֶרֶת יִשְׂרָאֵל, אָמַר רַבִּי יְהוֹשֻׁעַ בְּרַבִּי נַחְמָן מָשָׁל לִבְנֵי מְדִינָה שֶׁעָשׂוּ עֲטָרָה לַמֶּלֶךְ, הִקְנִיטוּהוּ וּסְבָלָן, הִקְנִיטוּהוּ וּסְבָלָן, אָחַר כָּךְ אָמַר לָהֶם הַמֶּלֶךְ כְּלוּם אַתֶּם מַקְנִיטִין אוֹתִי אֶלָּא בַּעֲבוּר עֲטָרָה שֶׁעִטַּרְתֶּם לִי, הֵא לְכוֹן טְרוֹן בְּאַפֵּיכוֹן, כָּךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל, כְּלוּם אַתֶּם מַקְנִיטִין אוֹתִי אֶלָּא בִּשְׁבִיל אִיקוּנִין שֶׁל יַעֲקֹב שֶׁחֲקוּקָה עַל כִּסְאִי, הֵא לְכוֹן טְרוֹן בְּאַפֵּיכוֹן, הֱוֵי: הִשְׁלִיךְ מִשָּׁמַיִם אֶרֶץ וגו'. 4.2. בְּנֵי צִיּוֹן הַיְקָרִים, מֶה הָיְתָה יַקְרוּתָן, עִירוֹנִי שֶׁנָּשָׂא יְרוּשַׁלְמִית הָיָה נוֹתֵן לָהּ מִשְׁקָלָהּ זָהָב, וְכֵן יְרוּשַׁלְמִי שֶׁנָשָׂא עִירוֹנִית, הָיוּ נוֹתְנִין לוֹ מִשְׁקָלוֹ זָהָב. דָּבָר אַחֵר, מֶה הָיְתָה יַקְרוּתָן, בְּשָׁעָה שֶׁהָיָה אֶחָד מֵהֶן נוֹשֵׂא אִשָּׁה גְדוֹלָה מִמֶּנּוּ, הָיָה עוֹשֶׂה שֻׁלְחָנוֹת יוֹתֵר מִן הַיְצִיאוֹת, יְרוּדָה מִמֶּנּוּ הָיָה עוֹשֶׂה הוֹצָאוֹת יוֹתֵר מִן הַשֻּׁלְחָנוֹת. דָּבָר אַחֵר, מֶה הָיְתָה יַקְרוּתָן, לֹא הָיָה אֶחָד מֵהֶם הוֹלֵךְ לִסְעוּדָה עַד שֶׁנִּקְרָא וְנִשְׁנָה. 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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102. Anon., Leviticus Rabba, 1.6, 9.9, 18.1, 30.8, 30.12, 32.7, 35.12 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 42, 50; Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 170, 306; Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 180| 1.6. רַבִּי תַּנְחוּמָא פָּתַח (משלי כ, טו): יֵשׁ זָהָב וְרָב פְּנִינִים וּכְלִי יְקָר שִׂפְתֵי דָעַת, בְּנֹהַג שֶׁבָּעוֹלָם אָדָם יֵשׁ לוֹ זָהָב וָכֶסֶף אֲבָנִים טוֹבוֹת וּמַרְגָּלִיּוֹת וְכָל כְּלֵי חֶמְדָה שֶׁבָּעוֹלָם, וְטוֹבָה וְדַעַת אֵין בּוֹ, מַה קְּנִיָּה יֵשׁ לוֹ, מַתְלָא אָמַר דֵּעָה קָנִיתָ מֶה חָסַרְתָּ, דֵּעָה חָסַרְתָּ מַה קָּנִיתָ. יֵשׁ זָהָב, הַכֹּל הֵבִיאוּ נִדְבָתָן לַמִּשְׁכָּן זָהָב, הֲדָא הוּא דִכְתִיב (שמות כה, ג): וְזֹאת הַתְּרוּמָה וגו'. וְרָב פְּנִינִים, זוֹ נִדְבָתָן שֶׁל נְשִׂיאִים, דִּכְתִיב (שמות לה, כז): וְהַנְּשִׂאִם הֵבִיאוּ וגו', וּכְלִי יְקָר שִׂפְתֵי דָעַת, לְפִי שֶׁהָיְתָה נַפְשׁוֹ שֶׁל משֶׁה עֲגוּמָה עָלָיו, וְאָמַר הַכֹּל הֵבִיאוּ נִדְבָתָן לַמִּשְׁכָּן וַאֲנִי לֹא הֵבֵאתִי, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא חַיֶּיךָ שֶׁדִּבּוּרְךָ חָבִיב עָלַי יוֹתֵר מִן הַכֹּל, שֶׁמִּכֻּלָּן לֹא קָרָא הַדִּבּוּר אֶלָּא לְמשֶׁה, וַיִּקְרָא אֶל משֶׁה. 9.9. אָמַר רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי גָּדוֹל הַשָּׁלוֹם, שֶׁכָּל הַבְּרָכוֹת כְּלוּלוֹת בּוֹ, (תהלים כט, יא): ה' עֹז לְעַמּוֹ יִתֵּן ה' יְבָרֵךְ אֶת עַמּוֹ בַשָּׁלוֹם. חִזְקִיָּה אָמַר תַּרְתֵּי, חִזְקִיָּה אָמַר גָּדוֹל שָׁלוֹם שֶׁכָּל הַמִּצְווֹת כְּתִיב בְּהוּ (שמות כג, ד ה): כִּי תִרְאֶה, כִּי תִפְגַע, (דברים כב, ו): כִּי יִקָּרֵא, אִם בָּאת מִצְוָה לְיָדְךָ אַתָּה זָקוּק לַעֲשׂוֹתָהּ וְאִם לָאו אִי אַתָּה זָקוּק לַעֲשׂוֹתָהּ, בְּרַם הָכָא (תהלים לד, טו): בַּקֵּשׁ שָׁלוֹם וְרָדְפֵהוּ, בַּקְשֵׁהוּ לִמְקוֹמְךָ וְרָדְפֵהוּ לְמָקוֹם אַחֵר. חִזְקִיָּה אָמַר חוֹרֵי, גָּדוֹל הַשָּׁלוֹם שֶׁבְּכָל הַמַּסָּעוֹת כְּתִיב (במדבר לג, ה): וַיִּסְעוּ וַיַּחֲנוּ, נוֹסְעִים בְּמַחְלֹקֶת וְחוֹנִים בְּמַחְלֹקֶת, כֵּיוָן שֶׁבָּאוּ כֻלָּם לִפְנֵי הַר סִינַי נַעֲשׂוּ כֻּלָּם חֲנָיָה אַחַת, הֲדָא דִּכְתִיב (שמות יט, ב): וַיִּחַן שָׁם יִשְׂרָאֵל, וַיַּחֲנוּ שָׁם בְּנֵי יִשְׂרָאֵל אֵין כְּתִיב כָּאן אֶלָּא וַיִּחַן שָׁם יִשְׂרָאֵל, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא הֲרֵי שָׁעָה שֶׁאֲנִי נוֹתֵן תּוֹרָה לְבָנָי. בַּר קַפָּרָא אָמַר תְּלַת, בַּר קַפָּרָא אָמַר גָּדוֹל שָׁלוֹם שֶׁדִּבְּרוּ הַכְּתוּבִים דִּבְרֵי בַּדָּאוּת בַּתּוֹרָה בִּשְׁבִיל לְהַטִּיל שָׁלוֹם בֵּין אַבְרָהָם לְשָׂרָה, הֲדָא הוּא דִכְתִיב (בראשית יח, יב): אַחֲרֵי בְלֹתִי הָיְתָה לִי עֶדְנָה וַאדֹנִי זָקֵן, אֲבָל לְאַבְרָהָם לֹא אָמַר כֵּן אֶלָּא (בראשית יח, יג): וַאֲנִי זָקַנְתִּי. בַּר קַפָּרָא אָמַר חוֹרֵי, גָּדוֹל שָׁלוֹם שֶׁדִּבְּרוּ הַכְּתוּבִים לָשׁוֹן בָּדוּי בַּנְּבִיאִים בִּשְׁבִיל לְהַטִּיל שָׁלוֹם בֵּין אִישׁ לְאִשְׁתּוֹ, שֶׁנֶּאֱמַר (שופטים יג, ג): הִנֵּה נָא אַתְּ עֲקָרָה וְלֹא יָלַדְתְּ וְהָרִית וְיָלַדְתְּ בֵּן, אֲבָל לְמָנוֹחַ לֹא אָמַר כֵּן אֶלָּא (שופטים יג, יג): מִכֹּל אֲשֶׁר אָמַרְתִּי אֶל הָאִשָּׁה תִּשָּׁמֵר, מִכָּל מָקוֹם סַמָּנִים הִיא צְרִיכָה. בַּר קַפָּרָא אָמַר חוֹרֵי גָּדוֹל שָׁלוֹם, מַה אִם הָעֶלְיוֹנִים שֶׁאֵין לָהֶם לֹא קִנְאָה וְלֹא שִׂנְאָה וְלֹא תַּחְרוּת וְלֹא מַצּוֹת וְרִיבוֹת וְלֹא מַחְלֹקֶת וְלֹא עַיִן רָעָה צְרִיכִין שָׁלוֹם, הֲדָא הוּא דִכְתִיב (איוב כה, ב): עֹשֶׂה שָׁלוֹם בִּמְרוֹמָיו, הַתַּחְתּוֹנִים שֶׁיֵּשׁ בָּהֶם כָּל הַמִּדּוֹת הַלָּלוּ עַל אַחַת כַּמָּה וְכַמָּה. אָמַר רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל גָּדוֹל שָׁלוֹם שֶׁדִּבְּרוּ הַכְּתוּבִים לְשׁוֹן בַּדָּיוּת בַּתּוֹרָה לְהַטִּיל שָׁלוֹם בֵּין יוֹסֵף לְאֶחָיו, הֲדָא הוּא דִכְתִיב (בראשית נ, יז): כֹּה תֹאמְרוּן לְיוֹסֵף אָנָא שָׂא נָא, וְלֹא אַשְׁכְּחָן בְּיַעֲקֹב דְּפַקַד כְּלוּם, אָמַר רַבִּי יוֹסֵי הַגְּלִילִי גָּדוֹל שָׁלוֹם שֶׁאֲפִלּוּ בִּשְׁעַת מִלְחָמָה אֵין פּוֹתְחִין אֶלָּא בְּשָׁלוֹם, הֲדָא הוּא דִכְתִיב (דברים כ, י): כִּי תִקְרַב אֶל עִיר וגו', אָמַר רַבִּי יוּדָן בֶּן רַבִּי יוֹסֵי גָּדוֹל שָׁלוֹם שֶׁשְּׁמוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא נִקְרָא שָׁלוֹם, הֲדָא הוּא דִכְתִיב (שופטים ו, כד): וַיִּקְרָא לוֹ ה' שָׁלוֹם. אָמַר רַבִּי תַּנְחוּם בַּר יוּדָן, מִכָּאן שֶׁאָסוּר לוֹ לְאָדָם לִשְׁאֹל בִּשְׁלוֹם חֲבֵרוֹ בְּמָקוֹם מְטֻנָּף. תָּנֵי רַבִּי יִשְׁמָעֵאל גָּדוֹל שָׁלוֹם שֶׁשֵּׁם הַגָּדוֹל שֶׁנִּכְתַּב בִּקְדֻשָּׁה אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא יִמָּחֶה בַּמַּיִם כְּדֵי לְהַטִּיל שָׁלוֹם בֵּין אִישׁ לְאִשְׁתּוֹ. רַבִּי מֵאִיר הֲוָה יָתִיב וְדָרִישׁ בְּלֵילֵי שַׁבַּתָּא הֲוָה תַּמָּן חָדָא אִתְּתָא יַצִּיבָא וְשָׁמְעָה לֵיהּ תָּנְתָא מִדְרָשָׁא, אַמְתִּינַת עַד דִּיחֲסַל מִמִּדְרָשׁ, אָזְלָה לְבֵיתָהּ אַשְׁכְּחָא בּוּצִינָא טָפֵי, אֲמַר לָהּ בַּעְלָהּ אָן הֲוֵית, אָמְרָה לֵיהּ אֲנָא יָתִיבָא וְשָׁמְעָה קָלֵיהּ דָּרוֹשָׁה, אֲמַר לָהּ כֵּן וְכֵן לָא אִעַיַּלְתְּ לְהָכָא עַד דַּאֲזַלְתְּ וְרוֹקַת בְּאַנְפֵּי דָרוֹשָׁה, יְתִיבָא שַׁבַּתָּא קַמַּיְיתָא תִּנְיָנָא וּתְלִיתָא, אֲמָרִין לָהּ מְגֵירָתָא כַּדּוּ אַתּוּן צְהִיבִין, אֲתֵינָן עִמָּךְ לְגַבֵּי דָּרוֹשָׁה, כֵּיוָן דְּחָמֵי יַתְהוֹן רַבִּי מֵאִיר צָפָה בְּרוּחַ הַקֹּדֶשׁ, אֲמַר לְהוֹ אִית מִנְּכוֹן אִתְּתָא דְּחַכִּימָא לְמִלְחַשׁ בְּעֵינָא, אֲמָרִין לָהּ מְגֵירָתָא כַּדּוּ אַתְּ אָזְלַת וְרוֹקַת בְּאַנְפֵּיהּ וְתִשְׁרֵי לְבַעֲלִךְ, כֵּיוָן דְּיָתְבָא קַמֵּי אִידְחִילַת מִינֵיהּ, אֲמָרָה לֵיהּ רַבִּי לֵית אֲנָא חַכִּימָא לְמִילְחַשׁ עֵינָא, אֲמַר לָהּ אֲפִלּוּ הָכֵי רוֹקִי בְּאַנְפִּי שְׁבַע זִמְנִין וַאֲנָא מִינְשִׁים, עָבְדָה הָכִין. אֲמַר לָהּ אִיזִילִי אִמְרִי לְבַעֲלִיךָ אַתְּ אֲמַרְתְּ חָדָא זִימְנָא וַאֲנָא רָקֵית שְׁבַע זִימְנִין. אָמְרוּ לוֹ תַּלְמִידָיו רַבִּי כָּךְ מְבַזִּין אֶת הַתּוֹרָה, לָא הֲוָה לָךְ לְמֵימַר לְחַד מִינָן לְמִלְחַשׁ לָךְ, אֲמַר לְהוֹ לָא דַּיּוֹ לְמֵאִיר לִהְיוֹת שָׁוֶה לְקוֹנוֹ, דְּתָנֵי רַבִּי יִשְׁמָעֵאל גָּדוֹל שָׁלוֹם שֶׁשֵּׁם הַגָּדוֹל שֶׁנִּכְתַּב בִּקְדֻשָּׁה אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא יִמָּחֶה עַל הַמַּיִם בִּשְׁבִיל לְהַטִּיל שָׁלוֹם בֵּין אִישׁ לְאִשְׁתּוֹ. אָמַר רַבִּי שִׁמְעוֹן בֶּן חֲלַפְתָּא גָּדוֹל שָׁלוֹם שֶׁכְּשֶׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת עוֹלָמוֹ עָשָׂה שָׁלוֹם בֵּין הָעֶלְיוֹנִים לַתַּחְתּוֹנִים, בַּיּוֹם הָרִאשׁוֹן בָּרָא מִן הָעֶלְיוֹנִים וּמִן הַתַּחְתּוֹנִים, הֲדָא הוּא דִכְתִיב (בראשית א, א): בְּרֵאשִׁית בָּרָא אֱלֹהִים אֵת הַשָּׁמַיִם וְאֵת הָאָרֶץ, בַּשֵּׁנִי בָּרָא מִן הָעֶלְיוֹנִים, הֲדָא הוּא דִכְתִיב (בראשית א, ו): וַיֹּאמֶר אֱלֹהִים יְהִי רָקִיעַ, בַּשְּׁלִישִׁי בָּרָא מִן הַתַּחְתּוֹנִים, (בראשית א, ט): וַיֹּאמֶר אֱלֹהִים יִקָּווּ הַמַּיִם, בָּרְבִיעִי מִן הָעֶלְיוֹנִים, (בראשית א, יד): יְהִי מְאֹרֹת בִּרְקִיעַ הַשָּׁמַיִם, בַּחֲמִישִׁי בָּרָא מִן הַתַּחְתּוֹנִים, (בראשית א, כ): וַיֹּאמֶר אֱלֹהִים יִשְׁרְצוּ הַמַּיִם, בַּשִּׁשִּׁי בָּא לִבְראוֹת אָדָם, אָמַר אִם אֲנִי בּוֹרֵא אוֹתוֹ מִן הָעֶלְיוֹנִים הֲרֵי הָעֶלְיוֹנִים רַבִּים מִן הַתַּחְתּוֹנִים בְּרִיאָה אַחַת, אִם אֲנִי בּוֹרֵא אוֹתוֹ מִן הַתַּחְתּוֹנִים הֲרֵי הַתַּחְתּוֹנִים רַבִּים עַל הָעֶלְיוֹנִים בְּרִיאָה אַחַת, מֶה עָשָׂה בְּרָאוֹ מִן הָעֶלְיוֹנִים וּמִן הַתַּחְתּוֹנִים, הֲדָא הוּא דִכְתִיב (בראשית ב, ז): וַיִּיצֶר ה' אֱלֹהִים אֶת הָאָדָם עָפָר מִן הָאֲדָמָה מִן הַתַּחְתּוֹנִים, (בראשית ב, ז): וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים מִן הָעֶלְיוֹנִים, רַבִּי מָנֵי דִּשְׁאַב וְרַבִּי יְהוֹשֻׁעַ דְּסִכְנִין בְּשֵׁם רַבִּי לֵוִי, גָּדוֹל שָׁלוֹם שֶׁכָּל הַבְּרָכוֹת וְטוֹבוֹת וְנֶחָמוֹת שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא מְבִיאָן עַל יִשְׂרָאֵל, חוֹתְמִין בְּשָׁלוֹם, בִּקְרִיאַת שְׁמַע פּוֹרֵס סֻכַּת שָׁלוֹם, בַּתְּפִלָּה עוֹשֶׂה שָׁלוֹם, בְּבִרְכַּת כֹּהֲנִים (במדבר ו, כו): וְיָשֵׂם לְךָ שָׁלוֹם. וְאֵין לִי אֶלָּא בַּבְּרָכוֹת בַּקָּרְבָּנוֹת מִנַיִן, (ויקרא ז, לז): זֹאת הַתּוֹרָה לָעֹלָה לַמִּנְחָה וְלַחַטָּאת וְלָאָשָׁם וְלַמִּלּוּאִים וּלְזֶבַח הַשְּׁלָמִים. אֵין לִי אֶלָּא בַּכְּלָל, בַּפְּרָט מִנַּיִן, (ויקרא ו, ב): זֹאת תּוֹרַת הָעֹלָה, (ויקרא ו, ז): זֹאת תּוֹרַת הַמִּנְחָה, (ויקרא ו, יח): זֹאת תּוֹרַת הַחַטָּאת, (ויקרא ז, א): זֹאת תּוֹרַת הָאָשָׁם, (ויקרא ז, יא): זֹאת תּוֹרַת זֶבַח הַשְּׁלָמִים, וְאֵין לִי אֶלָּא בְּקָרְבְּנוֹת יָחִיד, בְּקָרְבְּנוֹת צִבּוּר מִנַּיִן, תַּלְמוּד לוֹמַר (במדבר כט, לט): אֵלֶּה תַּעֲשׂוּ לַה' בְּמוֹעֲדֵיכֶם, וּמְסַיֵּם בִּשְׁלָמִים. וְאֵין לִי אֶלָּא בָּעוֹלָם הַזֶּה בָּעוֹלָם הַבָּא מִנַּיִן, (ישעיה סו, יב): הִנְנִי נֹטֶה אֵלֶיהָ כְּנָהָר שָׁלוֹם. רַבָּנָן אָמְרוּ גָּדוֹל שָׁלוֹם שֶׁכְּשֶׁמֶּלֶךְ הַמָּשִׁיחַ בָּא אֵינוֹ פּוֹתֵחַ אֶלָּא בְּשָׁלוֹם, שֶׁנֶּאֱמַר (ישעיה נב, ז): מַה נָּאווּ עַל הֶהָרִים רַגְלֵי מְבַשֵּׂר מַשְׁמִיעַ שָׁלוֹם. 18.1. דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם אִישׁ כִּי יִהְיֶה זָב מִבְּשָׂרוֹ וגו' (ויקרא טו, ב), הֲדָא הוּא דִכְתִיב (קהלת יב, א): וּזְכֹר אֶת בּוֹרְאֶיךָ בִּימֵי בְּחוּרֹתֶיךָ, תְּנַן (משנה אבות ג-א): עֲקַבְיָא בֶּן מַהַלַּלְאֵל אוֹמֵר הִסְתַּכֵּל בִּשְׁלשָׁה דְבָרִים וְאֵין אַתָּה בָּא לִידֵי עֲבֵרָה, דַּע מֵאַיִן בָּאתָ מִטִּפָּה סְרוּחָה, וּלְאָן אַתָּה הוֹלֵךְ, לֶעָפָר רִמָּה וְתוֹלֵעָה, וְלִפְנֵי מִי אַתָּה עָתִיד לִתֵּן דִּין וְחֶשְׁבּוֹן לִפְנֵי מֶלֶךְ מַלְכֵי הַמְלָכִים הַקָּדוֹשׁ בָּרוּךְ הוּא וכו', רַבִּי אַבָּא בַּר כַּהֲנָא אָמַר בְּשֵׁם רַב פַּפֵּי וְרַבִּי יְהוֹשֻׁעַ דְּסִכְנִין בְּשֵׁם רַבִּי לֵוִי שְׁלָשְׁתָּן דָּרַשׁ רַבִּי עֲקִיבָא מִתּוֹךְ פָּסוּק אֶחָד, וּזְכֹר אֶת בּוֹרְאֶךָ, בְּאֵרְךָ זוֹ לֵיחָה סְרוּחָה, בּוֹרְךָ זוֹ רִמָּה וְתוֹלֵעָה, בּוֹרְאֶךָ זֶה מֶלֶךְ מַלְכֵי הַמְּלָכִים הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁעָתִיד לִתֵּן לְפָנָיו דִּין וְחֶשְׁבּוֹן. בִּימֵי בְּחוּרֹתֶיךָ, בְּיוֹמֵי טַלְיוּתָךְ עַד דְּחֵילָךְ עֲלָךְ. (קהלת יב, א): עַד אֲשֶׁר לֹא יָבֹאוּ יְמֵי הָרָעָה, אֵלּוּ יְמֵי זִקְנָה, (קהלת יב, א): וְהִגִּיעוּ שָׁנִים אֲשֶׁר תֹּאמַר אֵין לִי בָהֶם חֵפֶץ, אֵלּוּ יְמֵי הַמָּשִׁיחַ, שֶׁאֵין בָּהֶם לֹא זְכוּת וְלֹא חוֹבָה, (קהלת יב, ב): עַד אֲשֶׁר לֹא תֶחְשַׁךְ הַשֶּׁמֶשׁ וְהָאוֹר וגו', הַשֶּׁמֶשׁ זֶה קְלַסְתֵּר פָּנִים, וְהָאוֹר זֶה הַמֵּצַח, וְהַיָּרֵחַ זֶה הַחוֹטֶם, וְהַכּוֹכָבִים אֵלּוּ רָאשֵׁי לְסָתוֹת, (קהלת יב, ב): וְשָׁבוּ הֶעָבִים אַחַר הַגָּשֶׁם, רַבִּי לֵוִי אָמַר תַּרְתֵּי חָדָא לְחַבְרַיָיא וְחָדָא לְבוּרַיָא. חָדָא לְחַבְרַיָא, בָּא לִבְכּוֹת זָלְגוּ עֵינָיו דְּמָעוֹת. חָדָא לְבוּרַיָא, בָּא לְהַטִּיל מַיִם הַגְּלָלִין מְקַדְּמִין אוֹתוֹ. (קהלת יב, ג): בַּיּוֹם שֶׁיָּזֻעוּ שֹׁמְרֵי הַבַּיִת וגו', בַּיּוֹם שֶׁיָּזֻעוּ שֹׁמְרֵי הַבַּיִת אֵלּוּ אַרְכֻּבּוֹתָיו, (קהלת יב, ג): וְהִתְעַוְתוּ אַנְשֵׁי הֶחָיִל אֵלּוּ צְלָעוֹתָיו. רַבִּי חִיָא בַּר נַחְמָן אָמַר אֵלּוּ זְרוֹעוֹתָיו, (קהלת יב, ג): וּבָטְלוּ הַטֹּחֲנוֹת זֶה הַמַּסָּס, (קהלת יב, ג): כִּי מִעֵטוּ אֵלּוּ הַשִּׁנַּיִם, (קהלת יב, ג): וְחָשְׁכוּ הָרֹאוֹת בָּאֲרֻבּוֹת אֵלּוּ הָעֵינַיִם. רַבִּי חִיָּא בַּר נַחְמָן אָמַר אֵלּוּ כַּנְפֵי הָרֵאָה, שֶׁמִּשָּׁם יוֹצֵא הַקּוֹל, (קהלת יב, ד): וְסֻגְּרוּ דְלָתַיִם בַּשּׁוּק אֵלּוּ נְקָבָיו שֶׁל אָדָם, שֶׁהֵן כְּמוֹ דֶּלֶת הַפּוֹתֵחַ וְהַסּוֹגֵר, (קהלת יב, ד): בִּשְׁפַל קוֹל הַטַּחֲנָה בִּשְׁבִיל שֶׁאֵין הַמַּסָּס טוֹחֵן, (קהלת יב, ד): וְיָקוּם לְקוֹל הַצִּפּוֹר, הָדֵין סָבָא כַּד שָׁמַע קוֹל צִפֳּרִין מְצַיְצִין אֲמַר בְּלִיבֵּיהּ לִיסְטִין אָתָאן לִמְקַפְּחָא יָתִי, (קהלת יב, ד): וְיִשַּׁחוּ כָּל בְּנוֹת הַשִּׁיר אֵלּוּ שִׂפְתוֹתָיו, רַבִּי חִיָּא בַּר נְחֶמְיָה אָמַר אֵלּוּ הַכְּלָיוֹת, שֶׁהֵן חוֹשְׁבוֹת וְהַלֵּב גּוֹמֵר, (קהלת יב, ה): גַּם מִגָּבֹהַּ יִרָאוּ וגו', גַּם מִגָּבֹהַּ יִרָאוּ הָדֵין סָבָא דְּצָוְחִין לֵיהּ זִיל לַאֲתַר פְּלַן וְהוּא שָׁאֵיל וַאֲמַר אִית תַּמָּן מַסְּקִין, אִית תַּמָּן מַחֲתִין, (קהלת יב, ה): וְחַתְחַתִּים בַּדֶּרֶךְ, רַבִּי אַבָּא בַּר כַּהֲנָא וְרַבִּי לֵוִי, רַבִּי אַבָּא בַּר כַּהֲנָא חִתִּיתָא שֶׁל דֶּרֶךְ נוֹפֵל עָלָיו, וָחֳרָנָא אֲמַר הִתְחִיל מַתְוֶוה תְּוָואִים, אֲמַר עַד אֲתַר פְּלַן אִית לִי מַהֲלַךְ בַּאֲתַר פְּלַן לֵית לִי מַהֲלַךְ. (קהלת יב, ה): וְיָנֵאץ הַשָּׁקֵד אִילֵּין קַרְסוּלוֹת, (קהלת יב, ה): וְיִסְתַּבֵּל הֶחָגָב זֶה לוּז שֶׁל שִׁדְרָה. אַדְרִיָּנוּס שְׁחִיק עֲצָמוֹת שָׁאַל אֶת רַבִּי יְהוֹשֻׁעַ בַּר חֲנַנְיָא אָמַר לוֹ מֵהֵיכָן הַקָּדוֹשׁ בָּרוּךְ הוּא מֵצִיץ אֶת הָאָדָם לֶעָתִיד לָבוֹא, אָמַר לוֹ מִלּוּז שֶׁל שִׁדְרָה, אָמַר לוֹ מִן הֵן אַתְּ מוֹדַע לִי, אַיְיתֵי יָתֵיהּ קוֹמוֹי נְתָנוֹ בַּמַּיִם וְלֹא נִמְחָה, טְחָנוֹ בָּרֵיחַיִם וְלֹא נִטְחַן, נְתָנוֹ בָּאֵשׁ וְלֹא נִשְׂרַף, נְתָנוֹ עַל הַסַּדָּן הִתְחִיל מַכֶּה עָלָיו בַּפַּטִּישׁ, נֶחְלַק הַסַּדָּן וְנִבְקַע הַפַּטִּישׁ וְלֹא הוֹעִיל מִמֶּנּוּ כְּלוּם. (קהלת יב, ה): וְתָפֵר הָאֲבִיּוֹנָה זוֹ הַתַּאֲוָה שֶׁהִיא מַטִּילָה שָׁלוֹם בֵּין אִישׁ לְאִשְׁתּוֹ. רַבִּי שִׁמְעוֹן בֶּן חֲלַפְתָּא הֲוָה סָלֵיק שָׁאֵיל בִּשְׁלָמֵיהּ דְּרַבִּי בְּכָל יֶרַח וְיֶרַח, כֵּיוָן דְּסָב יָתֵיב לֵיהּ וְלָא יָכוֹל לְמֵיסַק, יוֹם חַד סָלֵיק אֲמַר לֵיהּ מָה עִסְקָךְ דְּלֵית אַתְּ סָלֵיק לְגַבִּי הֵיךְ דַּהֲוֵית יָלֵיף, אֲמַר לֵיהּ רְחוֹקוֹת נַעֲשׂוּ קְרוֹבוֹת, קְרוֹבוֹת נַעֲשׂוּ רְחוֹקוֹת, שְׁתַּיִם נַעֲשׂוּ שָׁלשׁ, וּמֵטִיל שָׁלוֹם בַּבַּיִת בָּטֵל, [ופרושו: רחוקות נעשו קרובות, אילין עיניא דהוו חמיין מרחוק כדו אפלו מקרוב לית אינון חמיין. קרובות נעשו רחוקות, אילין אודני דהוו שמעין בחד זמן בתרי זמני, כדו אפלו במאה זימנין לית אינון שמעין. שתים נעשו שלש, חוטרא ותרתין ריגלי. ומטיל שלום בבית בטל, זו התאוה שמטיל שלום בין איש לאשתו]. (קהלת יב, ה): כִּי הֹלֵךְ הָאָדָם אֶל בֵּית עוֹלָמוֹ, בֵּית הָעוֹלָם לֹא נֶאֱמַר אֶלָּא בֵּית עוֹלָמוֹ, מְלַמֵּד שֶׁכָּל צַדִּיק וְצַדִּיק יֵשׁ לוֹ עוֹלָם בִּפְנֵי עַצְמוֹ, מָשָׁל לְמֶלֶךְ שֶׁנִּכְנַס לַמְּדִינָה וְעִמּוֹ דֻּכָּסִין וְאִפַּרְכִין וְאִיסְטְרַטְיוֹטִין, אַף עַל פִּי שֶׁהַכֹּל נִכְנָסִין בְּפוֹלִין אֶחָד, כָּל אֶחָד וְאֶחָד שָׁרוּי לְפִי כְבוֹדוֹ, כָּךְ אַף עַל פִּי שֶׁהַכֹּל טוֹעֲמִין טַעַם מִיתָה, כָּל צַדִּיק וְצַדִּיק יֵשׁ לוֹ עוֹלָם בִּפְנֵי עַצְמוֹ. (קהלת יב, ה): וְסָבְבוּ בַשּׁוּק הַסּוֹפְדִים אֵלּוּ הַתּוֹלָעִים, (קהלת יב, ו): עַד אֲשֶׁר לֹא יֵרָתֵק חֶבֶל הַכֶּסֶף זֶה חוּט הַשִּׁדְרָה, (קהלת יב, ו): וְתָרֻץ גֻּלַּת הַזָּהָב זוֹ גֻּלְגֹּלֶת. רַבִּי חִיָּא בַּר נְחֶמְיָא אָמַר זוֹ גַּרְגֶּרֶת שֶׁמְכַלָּה אֶת הַזָּהָב וּמֵרִיקָה אֶת הַכָּסֶף. (קהלת יב, ו): וְתִשָּׁבֶר כַּד עַל הַמַּבּוּעַ זוֹ כָּרֵס. רַבִּי חִיָּא בְּרֵיהּ דְּרַבִּי פַּפֵּי וְרַבִּי יְהוֹשֻׁעַ דְּסִכְנִין בְּשֵׁם רַבִּי לֵוִי לְאַחַר שְׁלשָׁה יָמִים כְּרֵיסוֹ שֶׁל אָדָם נִבְקַעַת וּמוֹסֶרֶת לַפֶּה וְאוֹמֶרֶת לוֹ הֵילָךְ מַה שֶּׁגָּזַלְתָּ וְחָמַסְתָּ וְנָתַתָּ לִי. רַבִּי חַגַּי בְּשֵׁם רַבִּי יִצְחָק מַיְיתֵי לָהּ מִן הָדֵין קְרָיָא (מלאכי ב, ג): וְזֵרִיתִי פֶרֶשׁ עַל פְּנֵיכֶם פֶּרֶשׁ חֲגֵיכֶם. רַבִּי אַבָּא בְּרֵיהּ דְּרַב פַּפֵּי וְרַבִּי יְהוֹשֻׁעַ דְּסִכְנִין בְּשֵׁם רַבִּי לֵוִי כָּל תְּלָתָא יוֹמִין נַפְשָׁא טָיְיסָא עַל גּוּפָה סָבְרָה דְּהִיא חָזְרָה לֵיהּ, וְכֵיוָן דְּהִיא חָמְיָא לֵיהּ דְּאִישְׁתַּנֵּי זִיוְהוֹן דְּאַפּוֹי, הִיא אָזְלַת לָהּ, דִּכְתִיב (איוב יד, כב): אַךְ בְּשָׂרוֹ וגו'. בַּר קַפָּרָא אָמַר עַד שְׁלשָׁה יָמִים תָּקְפּוֹ שֶׁל אֵבֶל קַיָּם, לָמָּה שֶׁצּוּרַת הַפָּנִים נִכֶּרֶת, דִּתְנַן אֵין מְעִידִין אֶלָּא עַל פַּרְצוּף פָּנִים עִם הַחֹטֶם, וְאֵין מְעִידִין לְאַחַר שְׁלשָׁה יָמִים. (קהלת יב, ו): וְנָרֹץ הַגַּלְגַּל אֶל הַבּוֹר, תְּרֵין אֲמוֹרָאִין, חַד אָמַר כְּאִילֵּין גַּלְגְּלַיָא דְצִפּוֹרִי, וְחוֹרָנָא אֲמַר כְּאִילֵּין רִגְבַיָּיא דִּטְבֶרְיָא, כְּמָה דְתֵימָא (איוב כא, לג): מָתְקוּ לוֹ רִגְבֵי נָחַל. (קהלת יב, ז): וְיָשֹׁב הֶעָפָר עַל הָאָרֶץ כְּשֶׁהָיָה וגו', רַבִּי פִּנְחָס וְרַבִּי חִלְקִיָה בְּשֵׁם רַבִּי סִימוֹן אֵימָתַי הָרוּחַ תָּשׁוּב אֶל הָאֱלֹהִים אֲשֶׁר נְתָנָהּ, כְּשֶׁשָּׁב הֶעָפָר אֶל הָאָרֶץ כְּשֶׁהָיָה, וְאִם לָאו (שמואל א כה, כט): וְאֶת נֶפֶשׁ אֹיְבֶיךָ יְקַלְּעֶנָּה וגו'. רַבִּי יִשְׁמָעֵאל בַּר נַחְמָן מַתְנֵי לָהּ בְּשֵׁם רַבִּי אַבְדִּימֵי דְמִן חֵיפָא לְכֹהֵן חָבֵר שֶׁמָּסַר לְכֹהֵן עַם הָאָרֶץ כִּכָּר שֶׁל תְּרוּמָה, אָמַר לוֹ רְאֵה שֶׁאֲנִי טָהוֹר וּבֵיתִי טָהוֹר וְכִכָּר שֶׁנָּתַתִּי לְךָ טָהוֹר, אִם אַתָּה נוֹתְנָהּ לִי כְּדֶרֶךְ שֶׁאֲנִי נָתַתִּי לְךָ מוּטָב, וְאִם לָאו הֲרֵינִי זוֹרְקָהּ לְפָנֶיךָ. כָּךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְאָדָם זֶה, רְאֵה שֶׁאֲנִי טָהוֹר וּמְעוֹנִי טָהוֹר וּמְשָׁרְתַי טְהוֹרִים וּנְשָׁמָה שֶׁנָּתַתִּי לְךָ טְהוֹרָה, אִם אַתָּה מַחֲזִירָהּ לִי כְּדֶרֶךְ שֶׁאֲנִי נוֹתְנָהּ לְךָ, מוּטָב, וְאִם לָאו הֲרֵינִי טוֹרְפָהּ לְפָנֶיךָ, כָּל אֵלּוּ בִּימֵי זִקְנוּתוֹ אֲבָל בִּימֵי בַּחֲרוּתוֹ אִם חָטָא לוֹקֶה בְּזִיבוּת וּבְצָרַעַת, לְפִיכָךְ משֶׁה מַזְהִיר אֶת יִשְׂרָאֵל וְאוֹמֵר לָהֶם: אִישׁ כִּי יִהְיֶה זָב מִבְּשָׂרוֹ. 30.8. בַּיּוֹם הָרִאשׁוֹן, בַּיּוֹם וְלֹא בַּלַּיְלָה, בַּיּוֹם וַאֲפִלּוּ בְּשַׁבָּת, בַּיּוֹם הָרִאשׁוֹן, אֵינוֹ דוֹחֶה אֶת הַשַּׁבָּת אֶלָּא יוֹם הָרִאשׁוֹן בִּלְבָד. (ויקרא כג, מ): פְּרִי עֵץ הָדָר, תָּנֵי רַבִּי חִיָּא עֵץ שֶׁטַּעַם עֵצוֹ וּפִרְיוֹ שָׁוֶה, זֶה אֶתְרוֹג. הָדָר, בֶּן עַזַּאי אָמַר הַדָּר בְּאִילָנוֹ מִשָּׁנָה לְשָׁנָה. תַּרְגּוּם עֲקִילַס הַגֵּר, הָדָר, שֶׁהוּא דָר עַל הַמָּיִם. (ויקרא כג, מ): כַּפֹּת תְּמָרִים, רַבִּי טַרְפוֹן אוֹמֵר: כָּפוּת, אִם הָיָה פָּרוּד יִכְפְּפֶנּוּ. (ויקרא כג, מ): וַעֲנַף עֵץ עָבֹת, שֶׁעֲנָפָיו חוֹפִין אֶת עֵצוֹ, הֱוֵי אוֹמֵר זֶה הֲדַס. (ויקרא כג, מ): וְעַרְבֵי נָחַל, אֵין לִי אֶלָּא שֶׁל נַחַל שֶׁל בִּקְעָה וְשֶׁל הָרִים מִנַּיִן, תַּלְמוּד לוֹמַר וְעַרְבֵי נָחַל. אַבָּא שָׁאוּל אוֹמֵר וְעַרְבֵי נָחַל שְׁנַיִם, עֲרָבָה לַלּוּלָב וַעֲרָבָה לַמִּקְדָּשׁ, רַבִּי שִׁמְעוֹן אוֹמֵר: פְּרִי עֵץ הָדָר, אֶחָד. וְכַפֹּת תְּמָרִים, אֶחָד. וַעֲנַף עֵץ עָבֹת, שְׁלשָׁה, וְעַרְבֵי נָחַל, שְׁתֵּי דָּלִיּוֹת וְאַחַת שֶׁאֵינָה קְטוּמָה. רַבִּי טַרְפוֹן אוֹמֵר אֲפִלּוּ שְׁלָשְׁתָּן קְטוּמוֹת. 30.12. דָּבָר אַחֵר, פְּרִי עֵץ הָדָר, אֵלּוּ יִשְׂרָאֵל, מָה אֶתְרוֹג זֶה יֵשׁ בּוֹ טַעַם וְיֵשׁ בּוֹ רֵיחַ, כָּךְ יִשְׂרָאֵל יֵשׁ בָּהֶם בְּנֵי אָדָם שֶׁיֵּשׁ בָּהֶם תּוֹרָה וְיֵשׁ בָּהֶם מַעֲשִׂים טוֹבִים. כַּפֹּת תְּמָרִים, אֵלּוּ יִשְׂרָאֵל, מָה הַתְּמָרָה הַזּוֹ יֵשׁ בּוֹ טַעַם וְאֵין בּוֹ רֵיחַ, כָּךְ הֵם יִשְׂרָאֵל יֵשׁ בָּהֶם שֶׁיֵּשׁ בָּהֶם תּוֹרָה וְאֵין בָּהֶם מַעֲשִׂים טוֹבִים. וַעֲנַף עֵץ עָבֹת, אֵלּוּ יִשְׂרָאֵל, מָה הֲדַס יֵשׁ בּוֹ רֵיחַ וְאֵין בּוֹ טַעַם, כָּךְ יִשְׂרָאֵל יֵשׁ בָּהֶם שֶׁיֵּשׁ בָּהֶם מַעֲשִׂים טוֹבִים וְאֵין בָּהֶם תּוֹרָה. וְעַרְבֵי נָחַל, אֵלּוּ יִשְׂרָאֵל, מָה עֲרָבָה זוֹ אֵין בָּהּ טַעַם וְאֵין בָּהּ רֵיחַ, כָּךְ הֵם יִשְׂרָאֵל יֵשׁ בָּהֶם בְּנֵי אָדָם שֶׁאֵין בָּהֶם לֹא תּוֹרָה וְלֹא מַעֲשִׂים טוֹבִים, וּמָה הַקָּדוֹשׁ בָּרוּךְ הוּא עוֹשֶׂה לָהֶם, לְאַבְּדָן אִי אֶפְשָׁר, אֶלָּא אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא יֻקְשְׁרוּ כֻלָּם אֲגֻדָּה אַחַת וְהֵן מְכַפְּרִין אֵלּוּ עַל אֵלּוּ, וְאִם עֲשִׂיתֶם כָּךְ אוֹתָהּ שָׁעָה אֲנִי מִתְעַלֶּה, הֲדָא הוּא דִכְתִיב (עמוס ט, ו): הַבּוֹנֶה בַשָּׁמַיִם מַעֲלוֹתָו, וְאֵימָתַי הוּא מִתְעֲלֶה כְּשֶׁהֵן עֲשׂוּיִין אֲגֻדָּה אַחַת, שֶׁנֶּאֱמַר (עמוס ט, ו): וַאֲגֻדָּתוֹ עַל אֶרֶץ יְסָדָהּ, לְפִיכָךְ משֶׁה מַזְהִיר לְיִשְׂרָאֵל: וּלְקַחְתֶּם לָכֶם בַּיּוֹם הָרִאשׁוֹן. 32.7. רַבִּי זֵירָא כָּד סָלַק לְהָכָא שָׁמַע קָלְהוֹן קָרְיָן מַמְזֵרָא וּמַמְזֵרְתָּא, אֲמַר הָא אָזֵיל הוּא, דְאָמַר רַב הוּנָא אֵין הַמַּמְזֵר חַי יוֹתֵר עַל שְׁלשִׁים יוֹם. אָמַר לֵיהּ רַבִּי יַעֲקֹב בַּר רַב אַחָא כְּהַהִיא דְאָמַר רָבָא וְרַב הוּנָא בְּשֵׁם רַב אֵין הַמַּמְזֵר חַי יוֹתֵר מִשְׁלשִׁים יוֹם, אֵימָתַי בִּזְמַן שֶׁאֵינוֹ מְפֻרְסָם אֲבָל אִם נִתְפַּרְסֵם חַי הוּא. בְּיוֹמוֹי דְּרַבִּי בֶּרֶכְיָה סְלֵיק לְהָכָא חַד בַּבְלָאי וַהֲוָה רַבִּי בֶּרֶכְיָה יָדַע בֵּיהּ דְּהוּא מַמְזֵר, אָזַל גַּבֵּיהּ אֲמַר לֵיהּ זַכֵּי עִמִּי, אֲמַר לֵיהּ רַבִּי בֶּרֶכְיָה זִיל לָךְ וּלְמָחָר אַתְּ אָתֵי וַאֲנַן עָבְדִין לָךְ פְּסִיקָא בְּצִבּוּרָא, לְמָחָר אָזַל גַּבֵּיהּ, אַשְׁכְּחֵיהּ בְּבֵי כְּנִישְׁתָּא יָתֵיב דָּרֵישׁ, אַמְתֵּן לֵיהּ עַד דַּחֲסַל, כֵּיוָן דַּחֲסַל מִן דְּרַשׁ אָזַל לְגַבֵּיהּ אֲמַר לוֹן רַבִּי בֶּרֶכְיָה אָחֵינַן זַכְוָון בַּהֲדֵין גַּבְרָא וְהוּא מַמְזֵר, עֲבַדּוּן לֵיהּ פְּסִיקָא, כֵּיוָן דְּנָפְקוּ לְהוֹן מִן תַּמָּן, אָמַר לֵיהּ רַבִּי חַיֵּי שָׁעָה אָתֵית בָּעֵי גַבָּךְ וּפְסַקְתְּ חַיּוֹי דְּהַהוּא גַבְרָא. אֲמַר לֵיהּ חַיֶּיךָ חַיִּין יַהֲבֵית לָךְ, דְּאָמַר רָבָא וְרַב הוּנָא בְּשֵׁם רַב אֵין הַמַּמְזֵר חַי יוֹתֵר מִשְּׁלשִׁים יוֹם, אֵימָתַי בִּזְמַן שֶׁאֵינוֹ מְפֻרְסָם, אֲבָל אִם נִתְפַּרְסֵם חַי הוּא. 35.12. עַד כַּמָּה גְשָׁמִים יוֹרְדִים וְהָאָרֶץ עוֹשָׂה פֵּרוֹת, רַבִּי מֵאִיר אוֹמֵר עַד שְׁנַיִם, רַבִּי יוֹסֵי אוֹמֵר עַד שְׁלשָׁה. עַל דַּעְתֵּיהּ דְּרַבִּי מֵאִיר דְּאָמַר עַד שְׁנַיִם יוֹרֶה וּמַלְקוֹשׁ, יוֹרֶה בְּמַרְחֶשְׁוָן וּמַלְקוֹשׁ בְּנִיסָן, עַל דַּעְתֵּיהּ דְּרַבִּי יוֹסֵי דְּהוּא אוֹמֵר עַד שְׁלשָׁה, יוֹרֶה בְּכִסְלֵו וּמַלְקוֹשׁ בְּנִיסָן וּגְשָׁמִים בָּאֶמְצַע הֲרֵי שְׁלשָׁה. רַבִּי דּוֹסְתָּאי בְּרַבִּי יַנַּאי אָמַר הֲדָא הוּא דִכְתִיב (איוב לז, ו): כִּי לַשֶּׁלֶג יֹאמַר הֱוֵא אָרֶץ וְגֶשֶׁם מָטָר וְגֶשֶׁם, הֲרֵי שְׁלשָׁה, (איוב לז, ו): מִטְרוֹת, שְׁנַיִם, הֲרֵי חֲמִשָּׁה. וְרַבָּנָן אָמְרִין שִׁבְעָה, אִלּלֵין חַמְשִׁיתָה, יוֹרֶה וּמַלְקוֹשׁ, יוֹרֶה בְּכִסְלֵו וּמַלְקוֹשׁ בְּנִיסָן, הֲרֵי שִׁבְעָה. אָמַר רַבִּי אַבָּהוּ עָבַר הֲוֵינָא קוֹמֵי כְּנִישְׁתָּא דְּטַרְסַיָּא דְּלוֹד וּשְׁמָעִית קָלֵיהּ דְּרַבִּי שְׁמוּאֵל בַּר נַחְמָנִי יָתֵיב וְדָרֵשׁ רַבָּנִין בְּשֵׁם חִזְקִיָּה אֲמַר בְּשָׁעָה שֶׁיִּשְׂרָאֵל עוֹשִׂין רְצוֹנוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא פְּקִידָה אַחַת הוּא פּוֹקֵד הָאָרֶץ וּמִיָּד הִיא עוֹשָׂה, מַה טַּעְמָא (תהלים סה, י): פָּקַדְתָּ הָאָרֶץ וַתְּשֹׁקְקֶהָ רַבַּת תַּעְשְׁרֶנָּה, שֶׁהִיא עוֹשָׂה לָכֶם אֶחָד לַעֲשָׂרָה. רַבִּי בֶּרֶכְיָה וְרַבִּי חֶלְבּוֹ וְרַב פַּפֵּי בְּשֵׁם רַבִּי אֶלְעָזָר אָמְרֵי פְּעָמִים שֶׁעוֹשֶׂה בִּזְכוּת אִישׁ אֶחָד, בִּזְכוּת עֵשֶׂב אֶחָד, בִּזְכוּת שָׂדֶה אֶחָת, וּשְׁלָשְׁתָּן בְּפָסוּק אֶחָד, שֶׁנֶּאֱמַר (זכריה י, א): שַׁאֲלוּ מֵה' מָטָר בְּעֵת מַלְקוֹשׁ ה' עֹשֶׂה חֲזִיזִים וּמְטַר גֶּשֶׁם יִתֵּן לָהֶם לְאִישׁ עֵשֶׂב בַּשָּׂדֶה, לְאִישׁ וְלֹא לַאֲנָשִׁים, לְעֵשֶׂב וְלֹא לַעֲשָׂבִים, לְשָׂדֶה וְלֹא לְשָׂדוֹת. (מלאכי ג, י): הָבִיאוּ [את כל] הַמַּעֲשֵׂר אֶל בֵּית הָאוֹצָר וגו' בְּרָכָה עַד בְּלִי דָּי, מַהוּ עַד בְּלִי דָּי, רַבִּי יוֹנָה בַּר אַבָּא בְּשֵׁם רַבִּי יוֹחָנָן אָמַר דָּבָר שֶׁאִי אֶפְשָׁר לוֹמַר עָלָיו דַּי, הוּא בְּרָכָה. רַבִּי בֶּרֶכְיָה וְרַבִּי חֶלְבּוֹ וְרַבִּי אַבָּא בַּר כַּהֲנָא אָמַר בְּשֵׁם רַב, עַד שֶׁיִּבְלוּ שִׂפְתוֹתֵיכֶם לוֹמַר דַּיֵּנוּ, לְפִי שֶׁבָּעוֹלָם הַזֶּה גְּשָׁמִים טוֹרְדִים לָעוֹלָם יוֹצְאֵי דְרָכִים מְצֵירִין בָּהֶם, מְפָרְשֵׁי יַמִּים מְצֵירִין בָּהֶם, וְדוֹרְכֵי גִתּוֹת וְטָחֵי גַּגּוֹת. אֲבָל לֶעָתִיד לָבוֹא הַקָּדוֹשׁ בָּרוּךְ הוּא עוֹשֶׂה אוֹתָן בְּרָכָה, מַה טַּעְמָא (יחזקאל לד, כו): וְנָתַתִּי אוֹתָם וּסְבִיבוֹת גִּבְעָתִי בְּרָכָה וְהוֹרַדְתִּי הַגֶּשֶׁם בְּעִתּוֹ גִּשְׁמֵי בְרָכָה יִהְיוּ. | 9.9. "Said Rabbi Shimon Bar Yochai: Peace is so great that all blessings are included in it (Ps. 29:11) “Hashem will give strength to His people, Hashem will bless His people with peace”. Hizkiah said two things. Hizkiah said: Peace is so great that all mitzvot are written [in the conditional form] (Exodus 23:4-5) “If you see” “If you encounter” (Deut. 22:6) “If you happen by” – if a mitzvah came to your hand, you are bound to do it. However, here (Ps. 34:15) “Seek peace and pursue it.” Seek – [this word applies] in your own place; pursue – [this word applies] in any other place. Hizkiah said gave another explanation: Peace is so great that about every travelling of the children of Israel it is written ‘and they travelled’ ‘and they encamped’ they travelled disputing [with each other] and encamped disputing. But when they arrived at Mount Sinai they did one single encampment, as it is written ‘and Israel encamped [verb in singular] there’ – it is not written ‘they encamped there’, rather, it is written ‘he encamped there.’ At the moment the Holy One of Blessing said ‘this is the moment I will give Torah to the children of Israel’", 30.12. "Another explanation: \"The fruit of a beautiful tree\" - these are [referring to] Israel. Just like this citron (etrog), which has taste and has smell, so too Israel has among them people that have Torah and have good deeds. \"The branches of a date palm\" - these are [referring to] Israel. Just like this date, which has taste and has no smell, so too Israel has among them those that have Torah but do not have good deeds. \"And a branch of a braided tree (a myrtle)\" - these are [referring to] Israel. Just like this myrtle, which has smell and has no taste, so too Israel has among them those that have good deeds but do not have Torah. \"And brook willows\" - these are [referring to] Israel. Just like this willow, which has no smell and has no taste, so too Israel has among them people that have no Torah and have no good deeds. And what does the Holy One, blessed be He, do to them? To destroy them is impossible, but rather the Holy One, blessed be He, said \"bind them all together [into] one grouping and these will atone for those.\" And if you will have done that, I will be elevated at that time. This is [the meaning of] what is written (Amos 9:6), \"He Who built the upper chambers in the heavens\" (indicating his elevation). And when is He elevated? When they make one grouping, as it is stated (Ibid.), \"and established His grouping on the earth.\" Hence Moshe warned Israel, \"And you shall take for yourselves on the first day.\"", |
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103. Tosefta, Kelim Baba Qamma, 1.8 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •lieberman, saul Found in books: Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 306| 1.8. "כל העזרה כשרה לאכילת קדשי קדשים ולשחיטת קדשים קלים והשוחט בתוכה חולין אסורין בהנאה והיא היתה חצר המשכן לפנים מן הקלעים שהיו במדבר. כל הטמאים שנכנסו משער נקנור ולפנים אפילו הן מחוסרי כפרה הרי אלו חייבין על זדונן כרת ועל שגגתן חטאת ואין צריך לומר טבול יום ושאר כל הטמאין שנכנסו לפנים ממחיצותיהן הרי אלו באזהרה נכנסים לקדש הרי אלו חייבים רבי יהודה אומר על פני הקדש במיתה ושאר כל המת באזהרה.", | |
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| 104. Anon., Sifre Numbers, 112, 16, 143 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 192, 195 |
105. Anon., Sifre Deuteronomy, 11.22, 15.23, 32.21, 32.41 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 219, 231; Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 192 | 32.21. "and with all your might ( i meodecha /i )": i Confess /i ( i modeh /i ) to Him, as did Jacob (" i modeh /i ," as in " i meodecha /i "), as it is written (Bereshith 32:11) "I am too small for all of the lovingkindness and all of the truth that You have done with Your servant. For with my staff did I cross this Jordan, and now I have become two camps." |
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| 106. Anon., Sifra, None (2nd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 211 |
| 107. Justin, Dialogue With Trypho, 96.2, 137.2 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •lieberman, saul Found in books: Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 15 |
| 108. Tosefta, Temurah, 4.9 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •lieberman, saul Found in books: Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 180 |
| 109. Palestinian Talmud, Betzah, 1.1 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •lieberman, s., Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 53 |
| 110. Palestinian Talmud, Bikkurim, 2.2, 3.3 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •lieberman, saul •lieberman, s., •lieberman, saul, on influence of hellenism Found in books: Avery-Peck (1981), The priestly gift in Mishnah: a study of tractate Terumot, 364; Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 42; Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 53 |
| 111. Palestinian Talmud, Taanit, 1.1-1.2, 2.2, 4.6 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •lieberman, s., •lieberman, saul, on influence of hellenism •lieberman, saul Found in books: Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 13, 42; Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 170; Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 177 |
| 112. Palestinian Talmud, Sukkah, 1.1-1.3, 1.8, 1.10, 3.1, 3.5, 3.14, 4.9, 5.1-5.2, 5.4 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •lieberman, s., •lieberman, saul, on influence of hellenism Found in books: Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 42; Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 53, 118, 134, 136, 155, 170, 216, 219 |
113. Anon., Deuteronomy Rabbah, 5.3, 7.8 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 307; Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 42, 178| 5.3. זֶה שֶׁאָמַר הַכָּתוּב (משלי כא, ג): עֲשׂה צְדָקָה וּמִשְׁפָּט נִבְחָר לַה' מִזָּבַח, כְּזֶבַח אֵין כְּתִיב אֶלָּא מִזָּבַח, כֵּיצַד, הַקָּרְבָּנוֹת לֹא הָיוּ קְרֵבִין נוֹהֲגוֹת אֶלָּא בִּפְנֵי הַבַּיִת, אֲבָל הַצְּדָקָה וְהַדִּינִים נוֹהֲגוֹת בִּפְנֵי הַבַּיִת וְשֶׁלֹא בִּפְנֵי הַבַּיִת. דָּבָר אַחֵר, הַקָּרְבָּנוֹת אֵין מְכַפְּרִין אֶלָּא לְשׁוֹגֵג, וְהַצְּדָקָה וְהַדִּינִין מְכַפְּרִים בֵּין לְשׁוֹגֵג בֵּין לְמֵזִיד. דָּבָר אַחֵר, הַקָּרְבָּנוֹת אֵין נוֹהֲגִים אֶלָּא בַּתַּחְתּוֹנִים, וְהַצְּדָקָה וְהַדִּינִין נוֹהֲגִין בֵּין בָּעֶלְיוֹנִים וּבֵין בַּתַּחְתּוֹנִים. דָּבָר אַחֵר, הַקָּרְבָּנוֹת אֵין נוֹהֲגִין אֶלָּא בָּעוֹלָם הַזֶּה, וְהַצְּדָקָה וְהַדִּינִין נוֹהֲגִין בֵּין בָּעוֹלָם הַזֶּה בֵּין בָּעוֹלָם הַבָּא. אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָנִי, בְּשָׁעָה שֶׁאָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְנָתָן (דברי הימים א יז, ד ה): לֵךְ וְאָמַרְתָּ אֶל דָּוִיד עַבְדִּי כֹּה אָמַר ה' לֹא אַתָּה תִּבְנֶה לִי הַבַּיִת לָשָׁבֶת. כִּי לֹא יָשַׁבְתִּי בְּבַיִת מִן הַיּוֹם אֲשֶׁר הֶעֱלֵיתִי אֶת יִשְׂרָאֵל עַד הַיּוֹם הַזֶּה וָאֶהְיֶה [מתהלך] מֵאֹהֶל אֶל אֹהֶל וּמִמִּשְׁכָּן. כָּל מִי שֶׁהָיָה מְבַקֵּשׁ לְקַלֵּל אֶת דָּוִד מָה הָיָה עוֹשֶׂה הָיָה אוֹמֵר לוֹ טוֹב שֶׁיִּבָּנֶה הַבַּיִת. תֵּדַע לְךָ, מַה דָּוִד אוֹמֵר (תהלים קכב, א): שָׂמַחְתִּי בְּאֹמְרִים לִי בֵּית ה' נֵלֵךְ, מְבַקְּשִׁים לִי דְּבָרִים לוֹמַר שֶׁאֵין אַתָּה בּוֹנֶה, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא, חַיֶּיךָ, שָׁעָה אַחַת מֵחַיֶּיךָ אֵין אֲנִי מְחַסֵּר, מִנַּיִן שֶׁנֶּאֱמַר (שמואל ב ז, יב): כִּי יִמְלְאוּ יָמֶיךָ וְשָׁכַבְתָּ אֶת אֲבֹתֶיךָ וַהֲקִימֹתִי אֶת זַרְעֲךָ אַחֲרֶיךָ אֲשֶׁר יֵצֵא מִמֵּעֶיךָ וַהֲכִינֹתִי אֶת מַמְלַכְתּוֹ. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא הַצְּדָקָה וְהַדִּינִין שֶׁאַתָּה עוֹשֶׂה חֲבִיבִין עָלַי מִבֵּית הַמִּקְדָּשׁ, מִנַּיִן, שֶׁנֶּאֱמַר (שמואל ב ח, טו): וַיְהִי דָּוִד עֹשֶׂה מִשְׁפָּט וּצְדָקָה. מַהוּ מִשְׁפָּט וּצְדָקָה לְכָל עַמּוֹ, רַבִּי יְהוּדָה וְרַב נַחְמָן חַד אָמַר הָיָה דָן אֶת הַדִּין מְזַכֶּה אֶת הַזַּכַּאי וּמְחַיֵּב אֶת הַחַיָּב, אִם לֹא הָיָה לַחַיָּב לִתֵּן, הָיָה דָּוִד נוֹתֵן מִשֶּׁלּוֹ. הֱוֵי מִשְׁפָּט וּצְדָקָה. אָמַר לוֹ רַב נַחְמָן אִם כֵּן נִמְצֵאתָ מֵבִיא אֶת יִשְׂרָאֵל לִידֵי רַמָּיּוּת, וּמַהוּ מִשְׁפָּט וּצְדָקָה, הָיָה דָן אֶת הַדִּין מְזַכֶּה אֶת הַזַּכַּאי וּמְחַיֵּב אֶת הַחַיָּב, הֱוֵי מִשְׁפָּט וּצְדָקָה, שֶׁהָיָה מוֹצִיא אֶת הַגָּזֵל מִיָּדוֹ, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל, בָּנַי, הוֹאִיל וְכָךְ הַדִּינִין חֲבִיבִים לְפָנַי, הֱווּ זְהִירִין בָּהֶם. 7.8. וַיִּקְרָא משֶׁה אֶל כָּל יִשְׂרָאֵל (דברים כט, א), הֲלָכָה, אָדָם מִיִּשְׂרָאֵל שֶׁעָמַד לִקְרוֹת בַּתּוֹרָה מַהוּ שֶׁיְהֵא מֻתָּר לוֹ לִקְרוֹת פָּחוֹת מִשְּׁלשָׁה פְּסוּקִים, כָּךְ שָׁנוּ חֲכָמִים הַקּוֹרֵא בַּתּוֹרָה לֹא יִפְחֹת מִשְּׁלשָׁה פְּסוּקִים. לִמְדוּנוּ רַבּוֹתֵינוּ לָמָּה הִתְקִינוּ שֶׁלֹא יִפְחֹת מִשְּׁלשָׁה פְּסוּקִים, כְּנֶגֶד אַבְרָהָם יִצְחָק וְיַעֲקֹב. דָּבָר אַחֵר, כְּנֶגֶד משֶׁה אַהֲרֹן וּמִרְיָם, שֶׁנִּתְּנָה תּוֹרָה עַל יְדֵיהֶן. אָמַר רַבִּי הוֹשַׁעְיָא רָאָה הַפָּחוּת בִּימֵי משֶׁה מַה שֶׁלֹא רָאָה יְחֶזְקֵאל גָּדוֹל בַּנְּבִיאִים, בְּנֵי אָדָם שֶׁדִּבְּרָה עִמָּהֶם שְׁכִינָה פָּנִים בְּפָנִים, שֶׁנֶּאֱמַר (דברים ה, ד): פָּנִים בְּפָנִים דִּבֶּר ה' עִמָּכֶם וגו'. אָמַר רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי, מִנַּיִן אַתָּה אוֹמֵר אִלּוּ הָיוּ יִשְׂרָאֵל חֲסֵרִים אֲפִלּוּ אָדָם אֶחָד לֹא הָיְתָה הַשְּׁכִינָה נִגְלֵית עֲלֵיהֶן, דִּכְתִיב (שמות יט, יא): כִּי בַּיּוֹם הַשְּׁלִשִׁי יֵרֵד ה' לְעֵינֵי כָל הָעָם עַל הַר סִינָי, מַעֲשֶׂה בְּרַבִּי שֶׁהָיָה דוֹרֵשׁ בְּבֵית הַמִּדְרָשׁ הַגָּדוֹל, וּכְשֶׁהָיָה מְבַקֵּשׁ לִכָּנֵס לִדְרשׁ הָיָה אוֹמֵר רְאוּ אִם נִתְכַּנְסוּ כָּל הַקָּהָל, וּמֵהֵיכָן אַתָּה לָמֵד מִמַּתַּן תּוֹרָה, מִנַּיִן, שֶׁנֶּאֱמַר (דברים ד, י): בֶּאֱמֹר ה' אֵלַי הַקְהֶל לִי אֶת הָעָם וְאַשְׁמִעֵם אֶת דְּבָרָי. דָּבָר אַחֵר, רַבָּנָן אָמְרֵי אַתְּ מוֹצֵא כְּשֶׁנָּתַן הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה אֶת הַתּוֹרָה בִּקְרִיאָה נְתָנָהּ לוֹ, מִנַּיִן, שֶׁנֶּאֱמַר (שמות יט, כ): וַיִּקְרָא ה' לְמשֶׁה אֶל רֹאשׁ הָהָר וַיַּעַל משֶׁה, אַף משֶׁה רַבֵּנוּ כְּשֶׁבָּא לִשְׁנוֹת אֶת הַתּוֹרָה לְיִשְׂרָאֵל אָמַר לָהֶם כְּשֵׁם שֶׁקִּבַּלְתִּי אֶת הַתּוֹרָה בִּקְרִיאָה כָּךְ אֲנִי מוֹסֵר לְבָנָיו בִּקְרִיָּה, מִנַּיִן, מִמַּה שֶּׁכָּתוּב בָּעִנְיָן (דברים כט, א): וַיִּקְרָא משֶׁה אֶל כָּל יִשְׂרָאֵל וַיֹּאמֶר אֲלֵיהֶם. | 5.3. "This is what Scripture says. \"To do what is right and just is more desired by the Lord than sacrifice.\" (Prov. 21:3) Scripture does not say, \"as much as sacrifice\", but \"more than sacrifice.\" How so?Whereas sacrifices could only function inside the Temple, to do what is right and just is mandated inside and outside the Temple. Another opinion: whereas sacrifices could only atone for unintentional, accidental sins, acts of righteousness and justice atone even for intentional sins. Another opinion: whereas sacrifices are offered only by humanity, even God is obligated to practice justice and righteousness. Another opinion: whereas sacrifices are significant only in this world, righteousness and justice will remain a cornerstone in the Coming World. Rabbi Shmuel ben Nachmani said: When the Holy One of Blessing said to Natan (I Chronicles 17:3-5): \"Go and tell David My servant: Thus saith the LORD: Thou shalt not build Me a house to dwell in for I have not dwelt in a house since the day that I brought up Israel, unto this day; but have [gone] from tent to tent, and from one tabernacle [to another]\" If a person wanted to curse David, what would he do? He would say to David: It would be good if you built the House. You should know what David's answer was: (Ps. 122) 'I was glad when they said to me, let's go to the House of Hashem'.", |
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114. Anon., Genesis Rabba, 8.3, 10.7, 28.3, 98.11 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •lieberman, saul, on rabbinic courts •lieberman, saul, on influence of hellenism •lieberman, saul Found in books: Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 42, 119, 260| 8.3. וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם (בראשית א, כו), בְּמִי נִמְלָךְ, רַבִּי יְהוֹשֻׁעַ בְּשֵׁם רַבִּי לֵוִי אָמַר, בִּמְלֶאכֶת הַשָּׁמַיִם וְהָאָרֶץ נִמְלָךְ, מָשָׁל לְמֶלֶךְ שֶׁהָיוּ לוֹ שְׁנֵי סַנְקְלִיטִים, וְלֹא הָיָה עוֹשֶׂה דָבָר חוּץ מִדַּעְתָּן. רַבִּי שְׁמוּאֵל בַּר נַחְמָן אָמַר בְּמַעֲשֵׂה כָּל יוֹם וָיוֹם נִמְלַךְ, מָשָׁל לְמֶלֶךְ שֶׁהָיָה לוֹ סַנְקַתַּדְרוֹן, וְלֹא הָיָה עוֹשֶׂה דָבָר חוּץ מִדַּעְתּוֹ. רַבִּי אַמֵּי אָמַר בְּלִבּוֹ נִמְלַךְ, מָשָׁל לְמֶלֶךְ שֶׁבָּנָה פָּלָטִין עַל יְדֵי אַרְדְּכָל, רָאָה אוֹתָהּ וְלֹא עָרְבָה לוֹ, עַל מִי יֵשׁ לוֹ לְהִתְרַעֵם לֹא עַל אַרְדְּכָל, אֶתְמְהָא, הֱוֵי וַיִּתְעַצֵּב אֶל לִבּוֹ. אָמַר רַב אַסֵּי מָשָׁל לְמֶלֶךְ שֶׁעָשָׂה לוֹ סְחוֹרָה עַל יְדֵי סַרְסוּר וְהִפְסִיד, עַל מִי יֵשׁ לוֹ לְהִתְרָעֵם לֹא עַל הַסַּרְסוּר, אֶתְמְהָא, הֱוֵי וַיִּתְעַצֵּב אֶל לִבּוֹ. 10.7. רַבָּנָן אָמְרֵי אֲפִלּוּ דְבָרִים שֶׁאַתָּה רוֹאֶה אוֹתָן שֶׁהֵן יְתֵירָה בָּעוֹלָם, כְּגוֹן זְבוּבִין וּפַרְעוֹשִׁין וְיַתּוּשִׁין, אַף הֵן בִּכְלַל בְּרִיָּתוֹ שֶׁל עוֹלָם הֵן, וּבַכֹּל הַקָּדוֹשׁ בָּרוּךְ הוּא עוֹשֶׂה שְׁלִיחוּתוֹ, אֲפִלּוּ עַל יְדֵי נָחָשׁ, אֲפִלּוּ עַל יְדֵי יַתּוּשׁ, אֲפִלּוּ עַל יְדֵי צְפַרְדֵּעַ. רַבִּי תַּנְחוּמָא אָמַר לָהּ בְּשֵׁם רַבִּי מְנַחְמָה, רַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי חֶלְבּוֹ, רַבִּי אַחָא הֲוָה מִשְׁתָּעֵי הָדֵין עוֹבָדָא: חַד בַּר נָשׁ הֲוָה קָאֵים עַל כֵּיף נַהֲרָא, חֲמָא חַד עוּרְדְּעָן טָעֲנָה חָדָא עַקְרָב, וּמְגִיזָה יָתֵיהּ נַהֲרָא, וְכֵיוָן דְּעָבְדַת שְׁלִיחוּתֵיהּ אַחְזַרְתֵּא לְאַתְרֵהּ. רַבִּי פִּינְחָס בְּשֵׁם רַבִּי חָנָן דְּצִפּוֹרִין אֲמַר, עוֹבָדָא הֲוָה בְּחַד גְּבַר דַּהֲוָה קָאֵים לְמֶחֱצַד בַּהֲדָא בִּקְעַת בֵּי טַרְפָּא, חֲמָא חַד עֵשֶׂב וְלִקֵּט יָתֵיהּ וַעֲבָדֵיהּ כְּלִילָא לְרֵאשֵׁיהּ, אֲזַלָּא חַד חִוְיָא וּמְחָא יָתֵיהּ, וּקְטִיל יָתֵיהּ. אֲתָא חַד גַּבָּר וְקָם לְמִסְקַר בְּהַהוּא חִוְיָא, אֲמַר תָּמֵהַּ אֲנִי עַל מַן דְּקָטַל הָדֵין חִוְיָא. אֲמַר הַהוּא גַּבְרָא אֲנָא קְטָלִית יָתֵיהּ. תָּלָה אַפּוֹי וַחֲמָא לְהַהוּא עִשְׂבָּא עֲבִידָא כְּלִילָא לְרֵאשֵׁיהּ, אֲמַר מִן קוּשְׁטָא אַתְּ קָטְלִית יָתֵיהּ, אֲמַר לֵיהּ, אִין. אֲמַר לֵיהּ, יָכֵיל אַתְּ מֵרִים הָדֵין עִשְׂבָּא מִן רֵאשֵׁךְ, אֲמַר לֵיהּ אִין, כֵּיוָן דַּאֲרֵים יָתֵיהּ אֲמַר לֵיהּ אַתְּ יָכוֹל קָרֵיב הָכָא וּמֵרִים הָדֵין חִוְיָא בַּהֲדֵין חוּטְרָא, אֲמַר לֵיהּ אִין, כֵּיוָן דִּקְרַב לְהַהוּא חִוְיָא מִיָּד נָשְׁרוּ אֵבָרָיו. רַבִּי יַנַּאי הָיָה יוֹשֵׁב וְדוֹרֵשׁ בְּפֶתַח עִירוֹ, רָאָה נָחָשׁ מַרְתִּיעַ וּבָא, וַהֲוָה מְרַדֵּף לֵיהּ מִן הָדֵין סִטְרָא, וַהֲוָה חָזַר מִן דֵּין סִטְרָא, וְעוֹד הֲוָה רָדֵיף לֵיהּ מִן הָדֵין סִטְרָא וַהֲוָה חָזַר מִן דֵּין סִטְרָא, אֲמַר זֶה הוֹלֵךְ לַעֲשׂוֹת שְׁלִיחוּתוֹ. מִיָּד נָפְלָה הֲבָרָה בָּעִיר פְּלוֹנִי בֶּן פְּלוֹנִי נְשָׁכוֹ נָחָשׁ וָמֵת. רַבִּי אֶלְעָזָר הֲוָה יָתֵיב מְטַיֵּל בְּבֵית הַכִּסֵּא, אֲתָא חַד רוֹמָאי וְתָרְכֵיהּ וְקָדִים יָתֵיהּ וִיתֵיב לֵיהּ, אֲמַר לֵית דֵּין עַל מַגָּן, מִיָּד נְפַק חַד חִוְיָא וּמְחָא יָתֵיהּ וּקְטַל יָתֵיהּ, וְקָרָא עָלָיו (ישעיה מג, ד): וְאֶתֵּן אָדָם תַּחְתֶּיךָ, וְאֶתֵּן אֱדוֹם תַּחְתֶּיךָ. רַבִּי יִצְחָק בַּר אֶלְעָזָר הֲוָה קָאֵים וּמְטַיֵּל עַל מְשׁוֹנִיתָא דְּיַמָּא דְּקֵיסָרִין, רָאָה שָׁם קוּלִית אַחַת, וַהֲוָה מַצְנַע לָהּ וַהֲוַת מִתְגַּלְגְּלָא, מַצְנַע לָהּ וַהֲוַת מִתְגַּלְגְּלָא, אֲמַר זֹאת מוּכֶנֶת לַעֲשׂוֹת שְׁלִיחוּתָהּ. עֲבַר חַד בַּלְדָּר וְנִכְשַׁל בָּהּ וְנָפַל וָמֵת, אֲזַל פַּשְׁפְּשׁוּנֵיהּ וְאַשְׁכְּחוּנֵיהּ טָעִין כְּתָבִין בִּישִׁין עַל יְהוּדָאֵי דְּקֵסָרִין. טִיטוּס הָרָשָׁע נִכְנַס לְבֵית קָדְשֵׁי הַקֳּדָשִׁים וְחַרְבּוֹ שְׁלוּפָה בְּיָדוֹ וְגִדֵּר אֶת שְׁתֵּי הַפָּרוֹכוֹת, וְנָטַל שְׁתֵּי זוֹנוֹת וּבְעָלָן עַל גַּבֵּי הַמִּזְבֵּחַ, וְיָצָא חַרְבּוֹ מְלֵאָה דָּם. אִית דְּאָמְרֵי מִדַּם הַקֳּדָשִׁים, וְאִית דְּאָמְרֵי מִדַּם שָׂעִיר שֶׁל יוֹם הַכִּפּוּרִים. וְחֵרֵף וְגִדֵּף, וְנָטַל כָּל כְּלֵי בֵּית הַמִּקְדָּשׁ וַעֲשָׂאָן כְּמִין גּוּרְגּוּתְנִי אַחַת וְהִתְחִיל מְחָרֵף וּמְגַדֵּף כְּלַפֵּי מַעֲלָה, וְאָמַר, לָא דָּמֵי הַהוּא דְּעָבֵיד קְרָבָא עִם מַלְכָּא בְּמַדְבְּרָא וְנָצַח לֵיהּ, לְהַהוּא דְּעָבֵיד קְרָבָא עִם מַלְכָּא בְּגוֹ פָּלָטִין דִּידֵיהּ וְנָצַח לֵיהּ. יָרַד לַסְּפִינָה, כֵּיוָן שֶׁיָּרַד מְחָאֵיהּ נַחְשְׁלָא בְּיַמָּא. אֲמַר דּוֹמֶה זֶה שֶׁאֵין כֹּחוֹ שֶׁל אֱלוֹהַּ שֶׁל אֻמָּה זוֹ אֶלָּא בַּמַּיִם, דּוֹר אֱנוֹשׁ לֹא פָּרַע מֵהֶן אֶלָּא בַּמַּיִם, דּוֹר הַמַּבּוּל לֹא פָּרַע מֵהֶן אֶלָּא בַּמַּיִם, פַּרְעֹה וְכָל חֵילוֹ לֹא פָּרַע מֵהֶן אֶלָּא בַּמַּיִם. אַף אֲנִי כְּשֶׁהָיִיתִי בְּתוֹךְ בֵּיתוֹ וּבִרְשׁוּתוֹ לֹא הָיָה יָכוֹל לַעֲמֹד בִּי, וְעַכְשָׁיו לְכָאן קִדְמַנִּי. סָבוּר הוּא שֶׁיַּהַרְגֵּנִי בַּמַּיִם. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא, רָשָׁע, חַיֶּיךָ מִבְּרִיָה שֶׁהִיא פְּחוּתָה מִכָּל הַבְּרִיּוֹת שֶׁבָּרָאתִי מִשֵּׁשֶׁת יְמֵי בְרֵאשִׁית, בָּהּ אֲנִי נִפְרַע מֵאוֹתוֹ רָשָׁע. מִיָּד רָמַז הַקָּדוֹשׁ בָּרוּךְ הוּא לַשַֹּׂר שֶׁל יָם וְעָמַד מִזַּעְפּוֹ. כֵּיוָן שֶׁהִגִּיעַ לְרוֹמִי יָצְאוּ כָּל גְּדוֹלֵי רוֹמִי לִקְרָאתוֹ וְקִלְּסוּ אוֹתוֹ. כֵּיוָן שֶׁעָלָה לְרוֹמִי נִכְנַס לַמֶּרְחָץ, כֵּיוָן שֶׁיָּצָא הֵבִיאוּ פְּיָילִי פּוֹטִירִין שֶׁל יַיִן לִשְׁתּוֹתוֹ, וְנִכְנַס יַתּוּשׁ בְּתוֹךְ חוֹטְמוֹ, וְהָיָה נוֹקֵר אֶת מֹחוֹ וְהוֹלֵךְ עַד שֶׁנַּעֲשָׂה גָּדוֹל כְּמוֹ גּוֹזָל שֶׁל שְׁתֵּי לִיטְרָאוֹת. וְהָיָה מְצַוֶּה וְאוֹמֵר פִּצְעוּ מֹחוֹ שֶׁל אוֹתוֹ הָאִישׁ וּדְעוּ בַּמֶּה אֱלֹהֵיהֶם שֶׁל יְהוּדִים נִפְרַע מֵאוֹתוֹ הָאִישׁ. מִיָּד קָרְאוּ לָרוֹפְאִים וּפָצְעוּ מֹחוֹ, וְהוֹצִיאוּ כְּגוֹזָל שֶׁל שְׁתֵּי לִיטְרָאוֹת. אָמַר רַבִּי אֶלְעָזָר בַּר רַבִּי יוֹסֵי, אֲנָא חֲמִיתֵּיהּ בְּרוֹמִי תַּרְתֵּין לִיטְרִין מֵהָכָא וְגוֹזָלָא מֵהָכָא, וּתְקַל חָד לָקֳבֵל חָד. וְנָטְלוּ אוֹתוֹ וְנָתְנוּ אוֹתוֹ בְּתוֹךְ קְעָרָה אַחַת, כָּל מַה דַּהֲוָה הָדֵין שַׁנֵּי, הֲוָה הָדֵין שַׁנֵּי, פְּרַח יַתּוּשָׁה, פְּרַחָה נַפְשֵׁיהּ דְּטִיטוּס הָרָשָׁע. 28.3. וַיֹּאמֶר ה' אֶמְחֶה אֶת הָאָדָם, רַבִּי לֵוִי בְּשֵׁם רַבִּי יוֹחָנָן אָמַר אֲפִלּוּ אִסְטְרוֹבִּלִּין שֶׁל רֵחַיִּים נִמְחֶה. רַבִּי יְהוּדָה בַּר סִימוֹן בְּשֵׁם רַבִּי יוֹחָנָן אָמַר אֲפִלּוּ עֲפָרוֹ שֶׁל אָדָם הָרִאשׁוֹן נִמְחֶה. כַּד דָּרְשָׁה רַבִּי יְהוּדָה בְּצִפּוֹרִי בְּצִבּוּרָא וְלֹא קִבְּלוּ מִינֵיהּ. רַבִּי יוֹחָנָן בְּשֵׁם רַבִּי שִׁמְעוֹן בֶּן יְהוֹצָדָק אָמַר אֲפִלּוּ לוּז שֶׁל שִׁדְרָה, שֶׁמִּמֶּנוּ הַקָּדוֹשׁ בָּרוּךְ הוּא מֵצִיץ אֶת הָאָדָם לֶעָתִיד לָבוֹא, נִמְחָה. אַדְרִיָּאנוֹס שְׁחִיק עֲצָמוֹת שָׁאַל אֶת רַבִּי יְהוֹשֻׁעַ בֶּן חֲנַנְיָא אָמַר לוֹ מֵהֵיכָן הַקָּדוֹשׁ בָּרוּךְ הוּא מֵצִיץ אֶת הָאָדָם לֶעָתִיד לָבוֹא, אָמַר לוֹ מִלּוּז שֶׁל שִׁדְרָה, אָמַר לוֹ מִנַּיִן אַתָּה יוֹדֵעַ, אֲמַר לֵיהּ אַיְתִיתֵיהּ לְיָדִי וַאֲנָא מוֹדַע לָךְ, טָחֲנוֹ בָּרֵחַיִם וְלֹא נִטְחַן, שְׂרָפוֹ בָּאֵשׁ וְלֹא נִשְׂרַף, נְתָנוֹ בְּמַיִם וְלֹא נִמְחֶה, נְתָנוֹ עַל הַסַּדָּן וְהִתְחִיל מַכֶּה עָלָיו בְּפַטִּישׁ, נֶחְלַק הַסַּדָּן וְנִבְקַע הַפַּטִּישׁ וְלֹא חָסַר כְּלוּם. 98.11. זְבוּלֻן לְחוֹף יַמִּים יִשְׁכֹּן (בראשית מט, יג), רַבִּי יְהוּדָה בַּר נַחְמָן וְרַבִּי לֵוִי הֲווֹן נָסְבִין מִן תַּרְתֵּין סִלְעִין בְּכָל שַׁבָּת לִמְצַמְתָא צִבּוּרָא דְּרַבִּי יוֹחָנָן, עָאל רַבִּי לֵוִי וַאֲמַר, הָדֵין יוֹנָה מִשֶּׁל זְבוּלוּן הֲוָה, הֲדָא הוּא דִכְתִיב (יהושע יט, י יג): וַיַּעַל הַגּוֹרָל הַשְּׁלִישִׁי וגו' וּמִשָּׁם עָבַר קֵדְמָה מִזְרָחָה. וּכְתִיב (מלכים ב יד, כה): כִּדְבַר ה' אֱלֹהֵי יִשְׂרָאֵל אֲשֶׁר דִּבֶּר בְּיַד עַבְדּוֹ יוֹנָה בֶן אֲמִתַּי, אִלֵּין גּוֹבַבְתָּא דְּצִפּוֹרִין. עָאל רַבִּי יוֹחָנָן וּדְרַשׁ הָדֵין יוֹנָה מִשֶּׁל אָשֵׁר, הֲדָא הוּא דִכְתִיב (שופטים א, לא): אָשֵׁר לֹא הוֹרִישׁ אֶת ישְׁבֵי עַכּוֹ וְאֶת יוֹשְׁבֵי צִידוֹן, וּכְתִיב (מלכים א יז, ט): קוּם לֵךְ צָרְפַתָה אֲשֶׁר לְצִידוֹן, אֲמַר לֵיהּ רַבִּי לֵוִי לְרַבִּי יְהוּדָה אַף עַל גַּב דְּשַׁבַּתָּא דִידָךְ, סַב תַּרְתֵּין סִלְעִין וְשַׁבְקֵי דְּנֵיעוֹל, עָאל רַבִּי לֵוִי אָמַר יָפֶה לִמְדָנוּ רַבִּי יוֹחָנָן בְּשַׁבָּת זוֹ שֶׁעָבְרָה, הָדֵין יוֹנָה מִשֶּׁל אָשֵׁר הָיָה אֶלָּא אָבִיו מִשֶּׁל זְבוּלוּן וְאִמּוֹ מִשֶּׁל אָשֵׁר. (בראשית מט, יג): וְיַרְכָתוֹ עַל צִידֹן, יָרֵךְ שֶׁיָּצָא מִמֶּנָּהּ מִצִּידוֹן הָיְתָה. אֲמָרוּ לֵיהּ אֲמַרְתְּ נֶחָמָן קַיָּים, תֵּיתֵי לְמֵימְרָנָא מִן יָתֵיב, וְשָׁמַשׁ דָּרוֹשׁ שְׁתַּיִם וְעֶשְׂרִים שָׁנָה. דָּבָר אַחֵר, וְיַרְכָתוֹ עַל צִידוֹן, רַבִּי אֶלְעָזָר אָמַר זְבוּד דְּגָלִילָה, רַבִּי יוֹחָנָן אָמַר מִגְדָל דְּיוֹ. | 8.3. "Let us make a human”—with whom did He rule/nimlokh? R’ Yehoshua in the name of R’ Levi said: With the work/m’la’khah of the heavens and the earth . . . R’ Shmuel bar Nachman said: With the work/ma`aseh of each and every day...", |
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| 115. Tosefta, Meilah, 1.22 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •lieberman, s., Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 211 |
| 116. Palestinian Talmud, Avodah Zarah, 1.2 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •lieberman, s., Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 113 |
| 117. Palestinian Talmud, Berachot, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 239; Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 80, 177 |
| 118. Palestinian Talmud, Yoma, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •lieberman, saul Found in books: Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 307 |
| 119. Palestinian Talmud, Hagigah, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan |
| 120. Palestinian Talmud, Ketuvot, 4.2 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •lieberman, saul Found in books: Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 88 |
| 121. Palestinian Talmud, Kiddushin, 1.3 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •lieberman, saul, on influence of hellenism Found in books: Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 178 |
| 122. Palestinian Talmud, Rosh Hashanah, 1.3 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •lieberman, s., Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 166 |
| 123. Palestinian Talmud, Sanhedrin, 2.1, 4.1, 7.13, 17.2 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •lieberman, saul, on rabbinic courts •lieberman, s. •lieberman, s., Found in books: Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 229, 233; Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 104; Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 126 |
| 124. Palestinian Talmud, Shabbat, 1.4, 14.4 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •lieberman, saul •lieberman, saul, on influence of hellenism Found in books: Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 13, 42 |
| 125. Palestinian Talmud, Sotah, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 53 |
| 126. Palestinian Talmud, Horayot, 3.4 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •lieberman, saul, on influence of hellenism •lieberman, saul Found in books: Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 13, 42, 119 |
| 127. Anon., Mekhilta Derabbi Yishmael, None (2nd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 195 |
128. Babylonian Talmud, Pesahim, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 155| 113a. גזייתא נינהו דשמטי סוסיא ואתו דברי להו,(וא"ל) רב לרב אסי לא תדור במתא דלא צניף בה סוסיא ולא נבח בה כלבא ואל תדור בעיר דריש מתא אסיא ולא תנסיב תרתי אי נסבת תרתי נסיב תלת,א"ל רב לרב כהנא הפוך בנבילתא ולא תיפוך במילי פשוט נבילתא בשוקא ושקיל אגרא ולא תימא כהנא אנא וגברא רבא אנא וסניא בי מלתא סלקת לאיגרא שירותך בהדך מאה קרי במתא בזוזא תותי כנפיך ניהוו,א"ל רב לחייא בריה לא תשתי סמא ולא תשוור ניגרא ולא תעקר ככא ולא תקנא בחיויא ולא תקנא בארמאה,תנו רבנן ג' אין מתקנאין בהן ואלו הן נכרי קטן ונחש קטן ותלמיד קטן מ"ט דמלכותייהו אחורי אודנייהו קאי,א"ל רב לאיבו בריה טרחי בך בשמעתא ולא מסתייע מילתא תא אגמרך מילי דעלמא אדחלא אכרעיך זבינך זבין כל מילי זבין ותחרט בר מחמרא דזבין ולא תחרט,שרי כיסיך פתח שקיך קבא מארעא ולא כורא מאיגרא,תמרא בחלוזך לבית סודנא רהיט ועד כמה אמר רבא עד תלתא סאה אמר רב פפא אי לא דרמאי שכרא לא איעתרי א"ד אמר רב חסדא אי לא דרמאי שכרא לא איעתרי מאי סודנא אמר רב חסדא סוד נאה וגמילות חסדים,אמר רב פפא כל אגב גביא בעי כל אשראי ספק אתי ספק לא אתי ודאתי מעות רעות נינהו,ג' דברים א"ר יוחנן משום אנשי ירושלים כשאתה יוצא למלחמה אל תצא בראשונה אלא תצא באחרונה כדי שתכנס בראשונה ועשה שבתך חול ואל תצטרך לבריות והוי משתדל עם מי שהשעה משחקת לו,(א"ר) שלשה דברים א"ר יהושע בן לוי משום אנשי ירושלים אל תרבה בגנות משום מעשה שהיה בתך בגרה שחרר עבדך ותן לה והוי זהיר באשתך מחתנה הראשון מ"ט רב חסדא אמר משום ערוה רב כהנא אמר משום ממון הא והא איתנהו,אמר רבי יוחנן שלשה מנוחלי העוה"ב אלו הן הדר בא"י והמגדל בניו לתלמוד תורה והמבדיל על היין במוצאי שבתות מאי היא דמשייר מקידושא לאבדלתא,א"ר יוחנן שלשה מכריז עליהן הקב"ה בכל יום על רווק הדר בכרך ואינו חוטא ועל עני המחזיר אבידה לבעליה ועל עשיר המעשר פירותיו בצינעה רב ספרא רווק הדר בכרך הוה | 113a. b are /b found b on the paths [ i gazyata /i ] /b near the city, b as horses /b belonging to the demons b flee /b along those paths, b and /b the demons b come to lead them /b away. Generally, however, demons do not enter inhabited places., b And /b Rav b said to Rav Asi: Do not live in a city where horses do not neigh and where dogs do not bark, /b as these animals provide security and protection. b And do not live in a city where the mayor is a doctor, /b as he will be too busy working to govern properly. b And do not marry two /b women, as they will likely join forces against you. And b if you /b do b marry two, marry a third /b as well. If two of your wives plot against you, the third will inform you of their plans., b Rav said to Rav Kahana: /b It is better for one b to turn over a carcass than to turn over his word, /b i.e., to break his promise. Rav further said: b Skin a carcass in the market and take payment, but do not say: I am a priest, or: I am a great man, and this matter disgusts me. /b It is preferable for one to work, even in menial labor, than to be dependent on others. Rav also advised Rav Kahana: If b you ascend to the roof, /b carry b your food with you. /b One should always carry his sustece with him, even if he goes only on a short trip. If b one hundred pumpkins in the city /b cost b a i zuz /i , place /b them carefully under b the corners /b of your clothes. Treat food respectfully even if it is inexpensive., b Rav said to Ḥiyya, his son: Do not /b get into the habit of b drinking medications, /b lest you develop an addiction. b And do not leap over a ditch, /b as you might hurt yourself in the process. b And do not pull out a tooth, /b but try to heal it if possible. b And do not provoke a snake /b in your house to try to kill it or chase it away. b And do not provoke a gentile, /b as this too is dangerous.,Similarly, b the Sages taught: /b There are b three /b beings b one /b should b not provoke: A small gentile, and a small snake, and a small /b Torah b scholar. What is the reason? Because their authority stands behind their ears. /b They will eventually grow up, assume power, each in his own way, and avenge those who have harassed them., b Rav said to Ayvu, his son: I struggled /b to teach b you i halakha /i but /b my efforts b did not succeed, /b as you did not become a great scholar. b Come /b and b I will teach you /b about b mundane matters: Sell your merchandise while the dust /b from the road is still b on your feet. /b As soon you return from your travels, sell your wares, lest the prices fall in the meantime. Furthermore, it is possible that b anything you sell /b might later cause you to b regret /b the sale, b except for wine, which you /b can b sell without regret. /b Since wine might go bad and be entirely lost, its sale is always advisable.,Rav further advised his son: b Open your purse /b to accept payment, and only then b open your sack /b to deliver the goods, to ensure you will receive payment for your merchandise. It is better to earn b a i kav /i from the ground than a i kor /i from the roof. /b A i kor /i is one hundred and eighty times larger than a i kav /i . This proverb means that it is preferable to earn a small amount from a local, safe transaction than to attempt to earn more through a distant, risky venture.,Rav continued: If there are b dates in your storeroom, run to the brewery /b to sell them. If you wait, there is a good chance the dates will go bad. The Gemara asks: b And how many /b dates should one keep for himself? b Rava said: Up to three i se’a /i . Rav Pappa said: If I were not a beer manufacturer I would not have become wealthy. Some say /b that it was b Rav Ḥisda who said: If I were not a beer manufacturer I would not have become wealthy. /b The Gemara asks: b What is /b the meaning of the word b i sudana /i , /b the Aramaic term for a brewer? b Rav Ḥisda said: A pleasant secret [ i sod na’e /i ] and acts of loving kindness, /b as brewing is a good way to make money and also enables one to perform good deeds.,The Gemara continues to offer advice about mundane matters. b Rav Pappa said: Anything /b you acquire with a document b by means /b of which ownership is transferred, i.e., a bill of acquisition or obligation, b requires collection, /b despite the fact that you are the legal owner. b Any sale on credit is uncertain whether or not /b it b will come /b to fruition. b And /b even b if it /b does b come /b to fruition, b the money is bad. /b These funds are difficult to collect, and they are generally not paid on time., b Rabbi Yoḥa said three matters, citing the people of Jerusalem: When you go to war do not go out first, but go out last. /b The reason is b so that /b if your side is defeated and you need to flee for your life, b you will enter /b the refuge of the city b first. And /b it is better to b make your Shabbat /b like an ordinary b weekday and do not be beholden to /b other b beings. And exert yourself /b to join together b with one upon whom the hour smiles. /b , b Rabbi Yehoshua ben Levi said three matters, citing the people of Jerusalem: Do not indulge in a shameful act /b in public, b because of the incident that occurred /b involving David and Bathsheba (see II Samuel 11–12). If b your daughter has grown up, /b it is better to b free your /b Canaanite b slave and give /b him b to her /b than to leave her to find a husband on her own. b And be careful with your wife with regard to her first son-in-law, /b as she is especially fond of him. b What is the reason /b for this warning? b Rav Ḥisda said: Due to /b the possibility of b licentiousness. Rav Kahana said: Due to /b the fact that she might give him all your b money /b and leave you impoverished. The Gemara comments: Since b either of these /b could b happen, /b it is best to be prudent., b Rabbi Yoḥa said: Three /b people are b among those who inherit the World-to-Come: One who lives in Eretz Yisrael; one who raises his sons to /b engage b in Torah study; and one who recites i havdala /i over wine at the conclusion of Shabbat. /b The Gemara asks: b What is /b the special importance of b that /b mitzva, to recite i havdala /i over wine? The Gemara answers: This is referring to an individual with only a small amount of wine, b who /b nevertheless b leaves some of /b his kiddush wine b for i havdala /i . /b , b Rabbi Yoḥa /b further b said: The Holy One, Blessed be He, proclaims about /b the goodness of b three /b kinds b of people every day, /b as exceptional and noteworthy individuals: b About a bachelor who lives in a city and does not sin /b with women; b about a poor person who returns a lost object to its owners /b despite his poverty; b and about a wealthy person who tithes his produce in private, /b without publicizing his behavior. The Gemara reports: b Rav Safra was a bachelor living in a city. /b |
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129. Babylonian Talmud, Rosh Hashanah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 166| 16a. big strongמתני׳ /strong /big בארבעה פרקים העולם נידון בפסח על התבואה בעצרת על פירות האילן בר"ה כל באי עולם עוברין לפניו כבני מרון שנאמר (תהלים לג, טו) היוצר יחד לבם המבין אל כל מעשיהם ובחג נידונין על המים:, big strongגמ׳ /strong /big הי תבואה אילימא הא תבואה דקיימא כל הני הרפתקי דעדו עלה אימת איתדון אלא תבואה דמזדרעא,למימרא דחד דינא מתדנא והתניא תבואה שאירע בה קרי או אונס קודם הפסח נידונית לשעבר לאחר הפסח נידונית להבא אדם שאירע בו קרי או אונס קודם יוה"כ נידון לשעבר לאחר יוה"כ נידון להבא,אמר רבא ש"מ תרי דיני מתדנא אמר אביי הלכך כי חזי אינש דמצלח זרעא אפלא ליקדים וליזרע חרפא דעד דמטי למדייניה קדים סליק,מני מתני' לא ר"מ ולא ר' יהודה ולא ר' יוסי ולא ר' נתן,דתניא הכל נידונים בר"ה וגזר דין שלהם נחתם ביוה"כ דברי ר"מ ר' יהודה אומר הכל נידונין בר"ה וגזר דין שלהם נחתם כל אחד ואחד בזמנו בפסח על התבואה בעצרת על פירות האילן בחג נידונין על המים ואדם נידון בר"ה וגזר דין שלו נחתם ביוה"כ,ר' יוסי אומר אדם נידון בכל יום שנאמר (איוב ז, יח) ותפקדנו לבקרים רבי נתן אומר אדם נידון בכל שעה שנא' (איוב ז, יח) לרגעים תבחננו,וכי תימא לעולם ר' יהודה היא וכי קתני מתניתין אגזר דין אי הכי קשיא אדם,אמר רבא האי תנא דבי ר' ישמעאל היא דתנא דבי ר' ישמעאל בארבעה פרקים העולם נידון בפסח על התבואה בעצרת על פירות האילן בחג נידונין על המים ואדם נידון בר"ה וגזר דין שלו נחתם ביוה"כ וכי קתני מתני' אתחלת דין,אמר רב חסדא מ"ט דר' יוסי כדקאמר טעמיה ותפקדנו לבקרים אנן הכי קאמרינן מ"ט לא אמר כר' נתן בחינה עיוני בעלמא היא פקידה נמי עיוני בעלמא היא,אלא א"ר חסדא טעמיה דר' יוסי מהכא (מלכים א ח, נט) לעשות משפט עבדו ומשפט עמו ישראל דבר יום ביומו,וא"ר חסדא מלך וצבור מלך נכנס תחלה לדין שנאמר לעשות משפט עבדו ומשפט עמו ישראל מ"ט איבעית אימא לאו אורח ארעא למיתב מלכא אבראי ואיבעית אימא מקמי דליפוש חרון אף,א"ר יוסף כמאן מצלינן האידנא אקצירי ואמריעי כמאן כר' יוסי ואיבעית אימא לעולם כרבנן וכדר' יצחק דא"ר יצחק יפה צעקה לאדם בין קודם גזר דין בין לאחר גזר דין,תניא א"ר יהודה משום ר"ע מפני מה אמרה תורה הביאו עומר בפסח מפני שהפסח זמן תבואה הוא אמר הקב"ה הביאו לפני עומר בפסח כדי שתתברך לכם תבואה שבשדות ומפני מה אמרה תורה הביאו שתי הלחם בעצרת מפני שעצרת זמן פירות האילן הוא אמר הקב"ה הביאו לפני שתי הלחם בעצרת כדי שיתברכו לכם פירות האילן,ומפני מה אמרה תורה נסכו מים בחג אמר הקדוש ברוך הוא נסכו לפני מים בחג כדי שיתברכו לכם גשמי שנה ואמרו לפני בראש השנה מלכיות זכרונות ושופרות מלכיות כדי שתמליכוני עליכם זכרונות כדי שיעלה זכרוניכם לפני לטובה ובמה בשופר,אמר רבי אבהו למה תוקעין בשופר של איל אמר הקדוש ברוך הוא תקעו לפני בשופר של איל כדי שאזכור לכם עקידת יצחק בן אברהם ומעלה אני עליכם כאילו עקדתם עצמכם לפני,(ואמר) רבי יצחק למה תוקעין בר"ה למה תוקעין רחמנא אמר תקעו אלא למה מריעין מריעין רחמנא אמר זכרון תרועה אלא למה תוקעין ומריעין כשהן יושבין | 16a. strong MISHNA: /strong b At four times /b of the year b the world is judged: On Passover /b judgment is passed b concerning grain; on i Shavuot /i concerning fruits /b that grow on b a tree; on Rosh HaShana all creatures pass before Him like sheep [ i benei maron /i ], as it is stated: “He Who fashions their hearts alike, Who considers all their deeds” /b (Psalms 33:15); b and on the festival /b of i Sukkot /i b they are judged concerning water, /b i.e., the rainfall of the coming year., strong GEMARA: /strong The mishna taught that on Passover judgment is passed concerning grain. The Gemara asks: b Which grain /b is judged on Passover? b If we say /b it is b the grain that is /b presently b standing /b in the fields ready to be reaped between Passover and i Shavuot /i , b when was judgment passed with regard to all those events [ i harpatkei /i ] /b that already happened to the grain while it was growing in the winter? b Rather, /b the mishna must be referring to the b grain that will be sown /b over the coming year.,The Gemara asks further: b Is this to say that /b only b one judgment is passed /b concerning a particular crop, and no more? b But isn’t it taught /b in a i baraita /i : If b grain suffers an incident or accident before Passover, it was judged in the past, /b the previous Passover; if this occurs b after Passover, it was judged /b this Passover b for the future. /b And similarly, if b a person suffered an incident or accident before Yom Kippur, he was judged in the past, /b the previous Rosh HaShana; if this occurred b after Yom Kippur, he was judged /b this Rosh HaShana b for the future. /b , b Rava said: Learn from here /b that b two judgments are passed /b concerning each crop, one covering the period between the time it is sown and Passover and another covering the period between Passover and the time it is harvested. b Abaye said: Therefore, if a person sees that /b his b slow-growing crops, /b those that are sown at the beginning of the winter but ripen only in the spring or summer, b are doing well, he should quickly sow fast-growing crops, /b such as barley, which can be sown at the end of the winter and still ripen before Passover, b as before it is brought to judgment /b on the next Passover b it will already have /b successfully b grown, /b since he knows that this year’s crops were judged for a favorable yield.,The Gemara raises a question about the mishna: b Whose /b opinion is expressed in b the mishna? /b It is b not /b in accordance with the opinion of b Rabbi Meir, and not /b in accordance with the opinion of b Rabbi Yehuda, and not /b in accordance with the opinion of b Rabbi Yosei, and not /b in accordance with the opinion of b Rabbi Natan. /b ,The Gemara explains: b As it is taught /b in a i baraita /i : b All are judged on Rosh HaShana, and their sentence is sealed on Yom Kippur; /b this is b the statement of Rabbi Meir. Rabbi Yehuda says: All are judged on Rosh HaShana, and their sentence is sealed each in its /b own b time: On Passover /b the sentence is sealed b concerning grain; on i Shavuot /i concerning fruits /b that grow on b a tree; on the festival /b of i Sukkot /i b they are judged concerning water; and mankind is judged on Rosh HaShana, and the sentence is sealed on Yom Kippur. /b , b Rabbi Yosei says: A person is judged every day, /b and not just once a year, b as it is stated: “You visit him every morning” /b (Job 7:18), meaning that every morning an accounting is made and a judgment is passed. b Rabbi Natan says: A person is judged every hour, as it is stated: “You try him every moment” /b (Job 7:18)., b And lest you say /b that b actually, /b the mishna b is /b taught in accordance with the opinion of b Rabbi Yehuda, and when the mishna is taught, /b it is taught with regard to b the sentence, /b and not the judgments, which are all passed on Rosh HaShana, b if so, /b it is b difficult /b with regard to b mankind, /b as the mishna should have stated that the sentence is sealed on Yom Kippur., b Rava said: The i tanna /i /b of the mishna b is /b a i tanna /i b from the school of Rabbi Yishmael, as /b a i tanna /i b from the school of Rabbi Yishmael taught: At four times /b of the year b the world is judged: On Passover concerning grain; on i Shavuot /i concerning fruits /b that grow on b a tree; on the festival /b of i Sukkot /i b they are judged concerning water; and mankind is judged on Rosh HaShana and the sentence is sealed on Yom Kippur. And when the mishna is taught, /b it is taught with regard to b the beginning of the judgment /b process, i.e., the judgment of mankind is initially passed on Rosh HaShana., b Rav Ḥisda said: What is the reason for /b the opinion of b Rabbi Yosei? /b The Gemara is astonished by this question: Why ask about his reason? b He stated his reason, /b the verse that states: b “You visit him every morning.” /b The Gemara explains: b This is what we are saying: /b If Rabbi Yosei relies on this verse, b what is the reason that he did not state /b his opinion b in accordance with /b the opinion of b Rabbi Natan /b that a person is judged every hour? And if you say that he holds that the verse “You try him every moment” cannot serve as proof, because b trying merely /b indicates b examination /b and not actual judgment, then in the same way b visiting merely /b indicates b examination. /b If so, there is no clear proof from this verse., b Rather, Rav Ḥisda said: Rabbi Yosei’s reason is from here, /b another verse, which states: b “To make the judgment of His servant and the judgment of His people Israel at all times, as each day may require” /b (I Kings 8:59), which indicates that the entire world is judged every day.,§ About this verse b Rav Ḥisda said: /b When b a king and a community /b are brought before God for judgment, b the king is brought in for judgment first, as it is stated: “To make the judgment of His servant,” /b and afterward: b “And the judgment of His people Israel.” What is the reason /b for this? b If you wish, say /b that it is b not proper conduct for the king to stand outside /b and wait for the trial of his subjects to come to an end. And b if you wish, say /b instead that the king is brought in first so that he may be judged b before /b God’s b anger intensifies /b due to the sins of the community, and consequently he may be saved from overly harsh judgment., b Rav Yosef said: In accordance with whose /b opinion b do we pray nowadays /b on a daily basis b for the sick and afflicted? /b The Gemara repeats the question: b In accordance with whose /b opinion? It is b in accordance with /b the opinion of b Rabbi Yosei, /b who holds that one is judged every day, and so there is reason to pray every day in order to affect the outcome of his judgment. b And if you wish, say /b that b actually, /b normative practice is even b in accordance with /b the opinion of b the Rabbis, /b who hold that one is judged only once a year, but b also in accordance with /b the opinion of b Rabbi Yitzḥak. As Rabbi Yitzḥak said: Crying /b out to God b is beneficial for a person both before /b his b sentence /b has been issued b and after /b his b sentence /b has been issued.,§ b It is taught /b in a i baraita /i that b Rabbi Yehuda said in the name of Rabbi Akiva: For what /b reason did b the Torah say: Bring the i omer /i /b offering b on /b the second day of b Passover? /b It is b because Passover is the time of grain, /b the beginning of the grain harvest season, and therefore b the Holy One, Blessed be He, said: Bring the i omer /i /b offering b before Me on Passover so that the grain in the fields will be blessed for you. And for what /b reason did b the Torah say: Bring /b the offering of b the two loaves /b from the new wheat b on i Shavuot /i ? /b It is b because i Shavuot /i is the time of /b the b fruits /b that grow on b a tree, /b when it begins to ripen, and therefore b the Holy One, Blessed be He, said: Bring /b the offering of b the two loaves before Me on i Shavuot /i so that the fruits /b that grow on b a tree will be blessed for you. /b , b And for what /b reason did b the Torah say: Pour water /b onto the altar in the Temple b on the festival /b of i Sukkot /i ? b The Holy One, Blessed be He, said: Pour water before Me on the festival /b of i Sukkot /i b so that the rains of the year, /b which begin to fall after i Sukkot /i , b will be blessed for you. And recite before Me on Rosh HaShana /b verses that mention b Kingships, Remembrances, and i Shofarot /i : Kingships so that you will crown Me as King over you; Remembrances so that your remembrance will rise before Me for good; and with what /b will the remembrance rise? It will rise b with the i shofar /i . /b ,Similarly, b Rabbi Abbahu said: Why does one sound /b a blast b with a i shofar /i /b made b from a ram’s /b horn on Rosh HaShana? b The Holy One, Blessed be He, said: Sound /b a blast b before Me with a i shofar /i /b made b from a ram’s /b horn, b so that I will remember for you the binding of Isaac, son of Abraham, /b in whose stead a ram was sacrificed, b and I will ascribe it to you as if you had bound yourselves before Me. /b , b Rabbi Yitzḥak said: Why does one sound /b [ b i tokin /i /b ] a blast b on Rosh HaShana? /b The Gemara is astonished by the question: b Why do we sound /b a blast? b The Merciful One states /b in the verse: b “Sound [ i tiku /i ] /b a i shofar /i ” (Psalms 81:4). b Rather, /b the question is: b Why does one sound /b a staccato series of i shofar /i b blasts [ i terua /i ] /b in addition to a long continuous i shofar /i blast [ i tekia /i ]? The Gemara is still surprised by the question: b Sound a i terua /i ? The Merciful One states: /b “In the seventh month, in the first day of the month, shall be a solemn rest unto you, b a memorial proclaimed with the blast of horns [ i terua /i ]” /b (Leviticus 23:24). b Rather, /b Rabbi Yitzḥak asked about the common practice in Jewish communities, which is not explicitly stated in the Torah: b Why does one sound /b a long, continuous i shofar /i b blast [ i tekia /i ] and /b then a staccato series of i shofar /i b blasts [ i terua /i ] /b while the congregation is still b sitting /b before the silent prayer, |
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130. Babylonian Talmud, Megillah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 61| 27b. חבר עיר אבל יש שם חבר עיר תינתן לחבר עיר וכ"ש דעניי דידי ודידכו עלי סמיכי:, big strongמתני׳ /strong /big אין מוכרין את של רבים ליחיד מפני שמורידין אותו מקדושתו דברי רבי מאיר אמרו לו א"כ אף לא מעיר גדולה לעיר קטנה:, big strongגמ׳ /strong /big שפיר קאמרי ליה רבנן לר"מ ור"מ מעיר גדולה לעיר קטנה מעיקרא קדישא השתא נמי קדישא מרבים ליחיד ליכא קדושה,ורבנן אי איכא למיחש כי האי גוונא נמי איכא למיחש משום (משלי יד, כח) ברוב עם הדרת מלך:, big strongמתני׳ /strong /big אין מוכרין בית הכנסת אלא על תנאי שאם ירצו יחזירוהו דברי ר"מ וחכ"א מוכרין אותו ממכר עולם חוץ מארבעה דברים למרחץ ולבורסקי לטבילה ולבית המים ר' יהודה אומר מוכרין אותה לשם חצר והלוקח מה שירצה יעשה:, big strongגמ׳ /strong /big ולר"מ היכי דיירי בה הא הויא לה רבית,א"ר יוחנן ר"מ בשיטת ר"י אמרה דאמר צד אחד ברבית מותר,דתניא הרי שהיה נושה בחבירו מנה ועשה לו שדהו מכר בזמן שמוכר אוכל פירות מותר לוקח אוכל פירות אסור,ר' יהודה אומר אפילו לוקח אוכל פירות מותר וא"ר יהודה מעשה בביתוס בן זונן שעשה שדהו מכר על פי ראב"ע ולוקח אוכל פירות היה אמרו לו משם ראיה מוכר אוכל פירות היה ולא לוקח,מאי בינייהו צד אחד ברבית איכא בינייהו מר סבר צד אחד ברבית מותר ומר סבר צד אחד ברבית אסור,רבא אמר דכ"ע צד אחד ברבית אסור והכא רבית ע"מ להחזיר איכא בינייהו מר סבר רבית ע"מ להחזיר מותר ומר סבר אסור:,וחכ"א מוכרין אותו ממכר עולם וכו': אר"י אמר שמואל מותר לאדם להשתין מים בתוך ד' אמות של תפלה,אמר רב יוסף מאי קמ"ל תנינא ר' יהודה אומר מוכרין אותה לשום חצר ולוקח מה שירצה יעשה ואפילו רבנן לא קאמרי אלא בית הכנסת דקביע קדושתיה אבל ד"א דלא קביע קדושתייהו לא,תני תנא קמיה דרב נחמן המתפלל מרחיק ד"א ומשתין והמשתין מרחיק ד"א ומתפלל,א"ל בשלמא המשתין מרחיק ד"א ומתפלל תנינא כמה ירחיק מהן ומן הצואה ד"א,אלא המתפלל מרחיק ד"א ומשתין למה לי אי הכי קדשתינהו לכולהו שבילי דנהרדעא תני,ישהה בשלמא משתין ישהה כדי הילוך ד"א משום ניצוצות אלא מתפלל ישהה כדי הילוך ד"א ל"ל אמר רב אשי שכל ד"א תפלתו סדורה בפיו ורחושי מרחשן שפוותיה:,זלפ"ן סימן:,שאלו תלמידיו את רבי זכאי במה הארכת ימים אמר להם מימי לא השתנתי מים בתוך ד"א של תפלה ולא כניתי שם לחבירי ולא ביטלתי קידוש היום אמא זקינה היתה לי פעם אחת מכרה כפה שבראשה והביאה לי קידוש היום,תנא כשמתה הניחה לו ג' מאות גרבי יין כשמת הוא הניח לבניו שלשת אלפים גרבי יין,רב הונא הוה אסר ריתא וקאי קמיה דרב אמר ליה מאי האי א"ל לא הוה לי קידושא ומשכנתיה להמיינאי ואתאי ביה קידושא א"ל יהא רעוא דתיטום בשיראי,כי איכלל רבה בריה רב הונא איניש גוצא הוה גנא אפוריא אתיין בנתיה וכלתיה שלחן ושדיין מנייהו עליה עד דאיטום בשיראי שמע רב ואיקפד אמר מאי טעמא לא אמרת לי כי ברכתיך וכן למר,שאלו תלמידיו את ר"א בן שמוע במה הארכת ימים אמר להם מימי לא עשיתי קפנדריא לב"ה ולא פסעתי על ראשי עם קדוש ולא נשאתי כפי בלא ברכה,שאלו תלמידיו את ר' פרידא במה הארכת ימים אמר להם מימי לא קדמני אדם לבית המדרש | 27b. b town scholar /b supervising the handling of the community’s needs, in the town in which the charity was collected. b However, /b if b there is a town scholar there, /b the money b should be given to the town scholar, /b and he may use it as he sees fit. Since, in this case, the money had been given to Rav Huna, the use of the money should be up to his discretion. Rav Huna added: b And all the more so /b in this instance, b as both my poor /b in my town b and your /b poor in your town b rely upon me /b and my collections of charity. Rav Huna was also in charge of distributing charity for the surrounding area. It was certainly proper to leave the money with him, so that he could distribute it among all those in need., strong MISHNA: /strong b They may not sell /b a sacred object b belonging to the community to an individual, /b even if the object will still be used for the same purpose, b due to /b the fact b that /b by doing so b they downgrade its /b degree of b sanctity, /b as an item used by fewer people is considered to have a lower degree of sanctity than one used by many; this is b the statement of Rabbi Meir. /b The Rabbis b said to him: If so, /b by your logic, it should b also not /b be permitted to sell a sacred object b from a large town to a small town. /b However, such a sale is certainly permitted, and therefore it must also be permitted to sell such an object to an individual., strong GEMARA: /strong The Gemara asks: b The Rabbis are saying well to Rabbi Meir, /b as they provided a rational argument for their opinion. How could Rabbi Meir counter their claim? The Gemara answers: b Rabbi Meir /b holds that when a sacred object is transferred b from a large town to a small town, /b there is no significant downgrade in the degree of sanctity, b as at the outset it was sacred /b for a community and b now too it is sacred /b for a community. But when it is transferred b from a community to an individual, /b there is a significant downgrade in the degree of sanctity, as b there is no /b longer b the /b degree of b sanctity /b that existed beforehand., b And the Rabbis, /b how could they respond to Rabbi Meir’s claim? b If there is /b cause b to be concerned /b about the decrease in the number of people who will use the object when it is transferred from a community to an individual, then b in a case like this as well, /b where the object is transferred to a smaller community, b there /b should be cause b to be concerned /b about this b due to /b the principle expressed in the verse: b “In the multitude of people is the king’s glory” /b (Proverbs 14:28). The verse teaches that the larger the assembly involved in a mitzva, the greater the honor to God. However, it is apparent that this principle does not prevent the sale of a synagogue to a smaller community, and therefore it should not prevent the selling of a synagogue to an individual., strong MISHNA: /strong b They may sell a synagogue only with a stipulation that if /b the sellers so b desire it, /b the buyers b will return it /b to them; this is b the statement of Rabbi Meir. And the Rabbis say: They may sell a synagogue with a permanent sale /b for any usage, b except /b the following b four things, /b which would be an affront to the synagogue’s previous sanctity: b For a bathhouse, /b where people stand undressed; b or for a tannery [ i burseki /i ], /b due to the foul smell; b for immersion, /b i.e., to be used as a ritual bath, where people also stand undressed; b or for a lavatory. Rabbi Yehuda says: They may sell /b a synagogue b for /b the generic purpose of b serving as a courtyard, and /b then b the buyer may /b then b do /b with it b as he wishes, /b even if that is one of the above four purposes., strong GEMARA: /strong The Gemara asks: b But according to Rabbi Meir, how may /b those who purchased the synagogue b live in it? Isn’t /b living there b tantamount /b to taking b interest? /b If the sellers demand the synagogue’s return, the payment given for it would be returned to the buyers. Accordingly, in a broad view of things, that sum of money may be considered as a loan that was given from the buyers to the sellers, until the synagogue was demanded back. The buyers benefited from giving that loan by being able to live in the synagogue building. However, gaining any benefit from a loan is prohibited as interest., b Rabbi Yoḥa said: Rabbi Meir stated /b his opinion b in /b accordance with b the opinion of Rabbi Yehuda, who said: Uncertain interest, /b i.e., a transaction that will not certainly result in a situation of interest, b is permitted. /b ,In the case of the mishna, the sale might never be undone, and then there would be no loan to speak of. It should therefore be permitted as a case of uncertain interest, b as it is taught /b in a i baraita /i : If b one had a debt of one hundred dinars against his fellow, and /b the borrower b made /b a conditional b sale of his field /b because he did not have any money to repay the loan, stipulating that if he later comes into the possession of money with which to repay the loan, the field reverts back to his ownership, then b as long as the seller /b of the field b consumes the produce /b of that field, such an arrangement b is permitted. /b If the b buyer consumes the produce, /b the arrangement is b prohibited, /b as if the sale were to be reverted, then the money given for it would be considered a loan from the buyer to the seller, and therefore any benefit the buyer gains due to that loan should be prohibited as interest., b Rabbi Yehuda says: Even /b if the b buyer consumes the produce, it is permitted. /b Since it is possible that the sale might never be undone, in which case there would be no loan to speak of, it is a case of uncertain interest, which is permitted. b And Rabbi Yehuda said: /b There was b an incident involving Baitos ben Zunen, who made /b a conditional b sale of his field /b in a similar arrangement b under the direction of Rabbi Elazar ben Azarya, and the buyer was consuming the produce /b in accordance with Rabbi Yehuda’s ruling. The Rabbis b said to him: /b Do you seek to bring b a proof from there? /b In that case, it was actually b the seller who was consuming the produce and not the buyer. /b ,The Gemara analyses the dispute: b What is /b the practical difference b between them? /b The permissibility of b an uncertain interest /b agreement b is the /b practical difference b between them. /b One b Sage, /b Rabbi Yehuda, b holds /b that b uncertain interest is permitted and /b one b Sage, /b i.e., the Rabbis, b holds /b that b uncertain interest is prohibited. /b , b Rava said /b a different explanation of the dispute: b According to everyone, uncertain interest is prohibited, and here /b it is the question of the permissibility of b interest /b given b on the condition that it will be returned /b that b is /b the practical difference b between them. /b In addition to the arrangement described in the i baraita /i , the parties in this case agreed that the buyer would consume the produce; if the sale would later be reverted, then the buyer would reimburse the seller for the value of the produce. One b Sage, /b Rabbi Yehuda, b holds /b that b interest /b that is given b on condition that it will be returned is permitted; /b this is because even if the sale is reverted and the sale becomes a loan retroactively, the buyer-lender will not benefit from that loan since he reimbursed the seller-borrower for the value of the produce. b And /b one b Sage, /b i.e., the Rabbis, b holds /b that b it is prohibited. /b ,§ The mishna states: b And the Rabbis say: They may sell a synagogue with a permanent sale. /b However, it may not be sold if it will be used for activities that would be an affront to the synagogue’s previous sanctity. The Gemara considers a related i halakha /i : b Rav Yehuda said /b that b Shmuel said: It is permitted for a person to urinate within four cubits of /b where one has just offered b a prayer, /b i.e., one may urinate even in the same place as he prays., b Rav Yosef said: What is he teaching us? We /b already b learned /b this in the mishna: b Rabbi Yehuda says: They may sell /b a synagogue for the generic purpose of serving b as a courtyard, and the buyer may /b then b do with it as he wishes, /b even if he wishes to make it into a lavatory. b And even the Rabbis, /b who disagree with Rabbi Yehuda, b say /b their ruling b only /b with regard to b a synagogue whose sanctity is permanent. However, /b with regard to the b four cubits /b of where one happened to stand in prayer, b whose sanctity is not permanent, no, /b even the Rabbis would be lenient., b A i tanna /i taught /b a i baraita /i b before Rav Naḥman: One who prayed should distance himself four cubits /b from where he was standing, b and /b only then b may he urinate. And one who urinated should distance himself four cubits, and /b only then b may he pray. /b ,Rav Naḥman b said to him: Granted, /b the second clause of the i baraita /i , that b one who urinated should distance himself four cubits and /b only then b may he pray, /b makes sense, as b we /b already b learned /b in a mishna ( i Berakhot /i 22b): b How far must one distance /b oneself b from /b urine b and excrement? Four cubits. /b , b But /b the first clause of the i baraita /i , that b one who prayed should distance /b himself b four cubits /b from where he was standing b and /b only then b may he urinate, why should I /b require this? How could there be such a i halakha /i ? b If that is so, you have sanctified all the streets of the city of Neharde’a, /b for people have certainly prayed on every one of its streets. According to this i halakha /i , it should be prohibited to urinate everywhere. The Gemara answers: Emend and b teach /b the i baraita /i as saying not that one should distance himself four cubits, but that b one should wait the time /b it takes to walk four cubits.,The Gemara addresses the emended version of the i baraita /i : b Granted, /b its second clause, that b one who urinated waits the time it takes to walk four cubits /b and only then may he pray, makes sense. This is b due to the droplets /b of urine that may still be issuing from him; he should wait until they cease entirely. b However, /b with regard to the first clause, that b one who prayed should wait the time it takes to walk four cubits /b and only then may he urinate, b why should I /b require this? b Rav Ashi said: Because /b for b all /b the time it takes to walk b four cubits, his prayer is /b still b arranged in his mouth, and his lips are /b still b articulating /b them.,§ The Gemara cites a series of Sages who explained the reasons they were blessed with longevity and provides b a mnemonic /b device, indicating the order in which the Sages are cited: b i Zayin /i , i lamed /i , i peh /i , i nun /i . /b i Zayin /i for Rabbi Zakkai; i lamed /i for Rabbi Elazar; i peh /i for Rabbi Perida; i nun /i for Rabbi Neḥunya.,The Gemara presents the first incident: b Rabbi Zakkai was /b once b asked by his disciples: In /b the merit of b which /b virtue b were you /b blessed with b longevity? He said to them: In /b all b my days, I never urinated within four cubits of /b a place that had been used for b prayer. Nor did I /b ever b call my fellow by a nickname. And I never neglected /b the mitzva of b sanctifying the day /b of Shabbat over wine. I was meticulous about this mitzva to the extent that b I had an elderly mother, /b and b once, /b when I did not have wine, b she sold the kerchief that was on her head, and /b from the proceeds b she brought me /b wine upon which to do the mitzva of b sanctifying the day. /b , b It was taught /b concerning Rabbi Zakkai: b When /b his mother b died, she left him three hundred barrels of wine. When he died, he left his sons three thousand barrels of wine. /b Since they were so meticulous in the mitzva of sanctifying the day of Shabbat with wine, God rewarded them with wealth and an abundance of wine.,In a related incident, it once happened that b Rav Huna was girded with /b a piece of b straw [ i rita /i ] and was standing before Rav. /b Rav b said to him: What is this? /b Why are you dressed in this way? b He said /b to him: b I had no /b wine for b sanctifying /b the day of Shabbat, b so I pawned my belt [ i hemyanai /i ], and with /b the proceeds b I brought /b wine for b sanctifying /b the day. Rav b said to him: May it be /b God’s b will /b that b you be enveloped in silk [ i shira’ei /i ] /b in reward for such dedication., b When Rabba, his son, was married, Rav Huna, /b who b was a short man, was lying on /b his b bed, /b and owing to his diminutive size he went unnoticed. b His daughters and daughters-in-law came /b into the room and b removed and threw their /b silk b garments upon him until he was /b entirely b enveloped in silk. /b With this, Rav’s blessing was fulfilled to the letter. When b Rav heard /b about this, b he became angry /b with Rav Huna, and b said: What is the reason /b that b when I blessed you, you did not /b respond in kind and b say to me: And likewise to /b the b Master? /b Had you done so, I would have also benefitted from the blessing.,The Gemara discusses the second occasion where a Sage explained his longevity: b Rabbi Elazar ben Shammua was /b once b asked by his disciples: In /b the merit of b which /b virtue b were you /b blessed with b longevity? He said to them: In /b all b my days, I never made a shortcut through a synagogue. Nor did I /b ever b stride over /b the b heads of /b the b sacred people, /b i.e., I never stepped over people sitting in the study hall in order to reach my place, so as not to appear scornful of them. b And I never raised my hands /b in the Priestly Benediction b without /b reciting b a blessing /b beforehand.,On the third occasion, b Rabbi Perida was /b once b asked by his disciples: In /b the merit of b which /b virtue b were you /b blessed with b longevity? He said to them: In /b all b my days, no person /b ever arrived b before me to the study hall, /b as I was always the first to arrive. |
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131. Babylonian Talmud, Hagigah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •lieberman, saul Found in books: Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 307| 14a. קודם שנברא העולם ולא נבראו עמד הקב"ה ושתלן בכל דור ודור והן הן עזי פנים שבדור,ורב נחמן בר יצחק אמר אשר קומטו לברכה הוא דכתיב אלו תלמידי חכמים שמקמטין עצמן על דברי תורה בעולם הזה הקב"ה מגלה להם סוד לעולם הבא שנאמר (איוב כב, טז) נהר יוצק יסודם,אמר ליה שמואל לחייא בר רב בר אריא תא אימא לך מילתא מהני מילי מעליותא דהוה אמר אבוך כל יומא ויומא נבראין מלאכי השרת מנהר דינור ואמרי שירה ובטלי שנאמר (איכה ג, כג) חדשים לבקרים רבה אמונתך ופליגא דר' שמואל בר נחמני דאמר ר' שמואל בר נחמני אמר ר' יונתן כל דיבור ודיבור שיוצא מפי הקב"ה נברא ממנו מלאך אחד שנאמר (תהלים לג, ו) בדבר ה' שמים נעשו וברוח פיו כל צבאם,כתוב אחד אומר (דניאל ז, ט) לבושיה כתלג חיור ושער (רישיה) כעמר נקא וכתיב (שיר השירים ה, יא) קוצותיו תלתלים שחורות כעורב לא קשיא כאן בישיבה כאן במלחמה דאמר מר אין לך נאה בישיבה אלא זקן ואין לך נאה במלחמה אלא בחור,כתוב אחד אומר (דניאל ז, ט) כרסיה שביבין דינור וכתוב אחד אומר (דניאל ז, ט) עד די כרסון רמיו ועתיק יומין יתיב לא קשיא אחד לו ואחד לדוד כדתניא אחד לו ואחד לדוד דברי ר' עקיבא אמר לו ר' יוסי הגלילי עקיבא עד מתי אתה עושה שכינה חול אלא אחד לדין ואחד לצדקה,קיבלה מיניה או לא קיבלה מיניה ת"ש אחד לדין ואחד לצדקה דברי רבי עקיבא אמר לו ר"א בן עזריה עקיבא מה לך אצל הגדה כלך מדברותיך אצל נגעים ואהלות אלא אחד לכסא ואחד לשרפרף כסא לישב עליו שרפרף להדום רגליו שנאמר (ישעיהו סו, א) השמים כסאי והארץ הדום רגלי,כי אתא רב דימי אמר שמונה עשרה קללות קילל ישעיה את ישראל ולא נתקררה דעתו עד שאמר להם המקרא הזה (ישעיהו ג, ה) ירהבו הנער בזקן והנקלה בנכבד,שמונה עשרה קללות מאי נינהו דכתיב (ישעיהו ג, א) כי הנה האדון ה' צבאות מסיר מירושלם ומיהודה משען ומשענה כל משען לחם וכל משען מים גבור ואיש מלחמה שופט ונביא וקוסם וזקן שר חמשים ונשוא פנים ויועץ וחכם חרשים ונבון לחש ונתתי נערים שריהם ותעלולים ימשלו בם וגו',משען אלו בעלי מקרא משענה אלו בעלי משנה כגון ר"י בן תימא וחביריו פליגו בה רב פפא ורבנן חד אמר שש מאות סדרי משנה וחד אמר שבע מאות סדרי משנה,כל משען לחם אלו בעלי תלמוד שנאמר (משלי ט, ה) לכו לחמו בלחמי ושתו ביין מסכתי וכל משען מים אלו בעלי אגדה שמושכין לבו של אדם כמים באגדה גבור זה בעל שמועות ואיש מלחמה זה שיודע לישא וליתן במלחמתה של תורה שופט זה דיין שדן דין אמת לאמיתו נביא כמשמעו קוסם זה מלך שנאמר (משלי טז, י) קסם על שפתי מלך זקן זה שראוי לישיבה,שר חמשים אל תקרי שר חמשים אלא שר חומשין זה שיודע לישא וליתן בחמשה חומשי תורה דבר אחר שר חמשים כדרבי אבהו דאמר רבי אבהו מכאן שאין מעמידין מתורגמן על הצבור פחות מחמשים שנה ונשוא פנים זה שנושאין פנים לדורו בעבורו למעלה כגון רבי חנינא בן דוסא למטה כגון רבי אבהו בי קיסר,יועץ שיודע לעבר שנים ולקבוע חדשים וחכם זה תלמיד המחכים את רבותיו חרשים בשעה שפותח בדברי תורה הכל נעשין כחרשין ונבון זה המבין דבר מתוך דבר לחש זה שראוי למסור לו דברי תורה שניתנה בלחש,ונתתי נערים שריהם מאי ונתתי נערים שריהם א"ר אלעזר אלו בני אדם שמנוערין מן המצות,ותעלולים ימשלו בם אמר רב (פפא) בר יעקב תעלי בני תעלי ולא נתקררה דעתו עד שאמר להם ירהבו הנער בזקן (והנקלה בנכבד) אלו בני אדם שמנוערין מן המצות ירהבו במי שממולא במצות כרמון והנקלה בנכבד יבא מי שחמורות דומות עליו כקלות וירהבו במי שקלות דומות עליו כחמורות,אמר רב קטינא אפי' בשעת כשלונה של ירושלים לא פסקו מהם בעלי אמנה שנא' (ישעיהו ג, ו) כי יתפש איש באחיו בית אביו (לאמר) שמלה לך קצין תהיה לנו דברים שבני אדם מתכסין כשמלה ישנן תחת ידך,(ישעיהו ג, ו) והמכשלה הזאת מאי והמכשלה הזאת דברים שאין בני אדם עומדין עליהן אא"כ נכשל בהן ישנן תחת ידך (ישעיהו ג, ז) ישא ביום ההוא לאמר לא אהיה חובש ובביתי אין לחם ואין שמלה לא תשימוני קצין עם ישא אין ישא אלא לשון שבועה שנאמר (שמות כ, ו) לא תשא את שם ה' אלהיך לא אהיה חובש לא הייתי מחובשי בית המדרש ובביתי אין לחם ואין שמלה שאין בידי לא מקרא ולא משנה ולא גמרא,ודלמא שאני התם דאי אמר להו גמירנא אמרי ליה אימא לן הוה ליה למימר גמר ושכח מאי לא אהיה חובש לא אהיה חובש כלל,איני והאמר רבא לא חרבה ירושלים עד שפסקו ממנה בעלי אמנה שנאמר (ירמיהו ה, א) שוטטו בחוצות ירושלם וראו נא ודעו ובקשו ברחובותיה אם תמצאו איש אם יש עושה משפט מבקש אמונה ואסלח לה לא קשיא | 14a. b before the creation of the world, but they were not created. /b The Torah was supposed to have been given a thousand generations after the world was created, as it is written: “He commanded His word for a thousand generations” (Psalms 105:8), but God gave it earlier, after only twenty-six generations, so that nine-hundred and seventy-four generations should have been created but were not. b The Holy One, Blessed be He, acted by planting /b a few of b them in each and every generation, and they are the insolent ones of the generation, /b as they belonged to generations that should not have been created at all., b And Rav Naḥman bar Yitzḥak said /b that the verse: b “Who were snatched [ i kumtu /i ]” /b (Job 22:16), b is written for a blessing, /b as the verse is not referring to lowly, cursed people, but to the blessed. b These are Torah scholars, who shrivel [ i mekamtin /i ], /b i.e., humble, b themselves over the words of Torah in this world. The Holy One, Blessed be He, reveals a secret to them in the World-to-Come, as it is stated: “Whose foundation [ i yesodam /i ] was poured out as a stream” /b (Job 22:16), implying that He will provide them with an abundant knowledge of secret matters [ i sod /i ]., b Shmuel said to Ḥiyya bar Rav: Son of great ones, come and I will tell you something of the great things that your father would say: Each and every day, ministering angels are created from the River Dinur, and they recite song /b to God b and /b then immediately b cease /b to exist, b as it is stated: “They are new every morning; great is Your faithfulness” /b (Lamentations 3:23), indicating that new angels praise God each morning. The Gemara comments: b And /b this opinion b disagrees with /b that b of Rabbi Shmuel bar Naḥmani, as Rabbi Shmuel bar Naḥmani said /b that b Rabbi Yonatan said: /b With b each and every word that emerges from the mouth of the Holy One, Blessed be He, an angel is created, as it is stated: “By the word of the Lord the heavens were made, and by the breath of His mouth all their hosts” /b (Psalms 33:6). The hosts of heaven are the angels, who, he claims, are created from the mouth of God, rather than from the River Dinur.,§ The Gemara continues to reconcile verses that seem to contradict each other: b One verse states: “His raiment was as white snow, and the hair of his head like pure /b white b wool” /b (Daniel 7:9), b and it is written: “His locks are curled, black as a raven” /b (Song of Songs 5:11). The Gemara answers: This is b not difficult. Here /b the verse in Daniel is referring to when He is b in the /b heavenly b academy, /b while b there /b the verse in Song of Songs speaks of when He is b at war, for the Master said: There is no finer /b individual to study Torah b in an academy than an old man, and there is no finer /b individual to wage war b than a youth. /b A different metaphor is therefore used to describe God on each occasion.,The Gemara poses another question: b One verse states: “His throne was fiery flames” /b (Daniel 7:9), b and /b another phrase in the same b verse states: “Till thrones were placed, and one who was ancient of days sat,” /b implying the existence of two thrones. The Gemara answers: This is b not difficult. One /b throne is b for Him and one /b is b for David, as it is taught /b in a i baraita /i with regard to this issue: b One /b throne b for Him and one for David; /b this is b the statement of Rabbi Akiva. Rabbi Yosei HaGelili said to him: Akiva, how long shall you make the Divine Presence profane, /b by presenting it as though one could sit next to Him? b Rather, /b the two thrones are designated for different purposes: b One for judgment and one for righteousness. /b ,The Gemara asks: Did Rabbi Akiva b accept /b this rebuff b from him, or did he not accept /b it b from him? /b The Gemara offers a proof: b Come /b and b hear /b the following teaching of a different i baraita /i : b One /b throne is b for judgment and one /b is b for righteousness; /b this is b the statement of Rabbi Akiva. Rabbi Elazar ben Azarya said to him: Akiva, what are you doing /b occupying yourself b with /b the study of b i aggada /i ? /b This is not your field of expertise. b Take [ i kelakh /i ] your words to /b the topics of b plagues and tents. /b Meaning, it is preferable that you teach the i halakhot /i of the impurity of leprosy and the impurity of the dead, which are within your field of expertise. b Rather, /b with regard to the two thrones: b One /b throne is b for a seat and one /b is b for a small seat. /b The b seat /b is b to sit on, /b and the b small seat /b is b for His footstool, as it is stated: “The heavens are My seat, and the earth My footstool” /b (Isaiah 66:1).,§ The Gemara stated earlier that one who studies the secrets of Torah must be “a captain of fifty and a man of favor” (Isaiah 3:3), but it did not explain the meaning of these requirements. It now returns to analyze that verse in detail. b When Rav Dimi came /b from Israel to Babylonia, b he said: Isaiah cursed Israel with eighteen curses, and his mind was not calmed, /b i.e., he was not satisfied, b until he said to them the /b great curse of the b following verse: “The child shall behave insolently against the aged, and the base against the honorable” /b (Isaiah 3:5).,The Gemara asks: b What are these eighteen curses? /b The Gemara answers: b As it is written: “For behold, the Master, the Lord of hosts, shall take away from Jerusalem and from Judah support and staff, every support of bread, and every support of water; the mighty man, and the man of war; the judge, and the prophet, and the diviner, and the elder; the captain of fifty, and the man of favor, and the counselor, and the cunning charmer, and the skillful enchanter. And I will make children their princes, and babes shall rule over them” /b (Isaiah 3:1–4). The eighteen items listed in these verses shall be removed from Israel.,The Gemara proceeds to clarify the homiletical meaning of these terms: b “Support”; these are masters of the Bible. “Staff”; these are masters of Mishna, such as Rabbi Yehuda ben Teima and his colleagues. /b The Gemara interjects: b Rav Pappa and the Rabbis disagreed with regard to this. One /b of them b said: /b They were proficient in b six hundred orders of Mishna, and /b the other b one said: /b In b seven hundred orders of Mishna, /b only six of which remain today., b “Every support of bread”; these are masters of Talmud, as it is stated: “Come, eat of my bread, and drink of the wine that I have mingled” /b (Proverbs 9:5). b “And every support of water”; these are the masters of i aggada /i , who draw people’s hearts like water by /b means of b i aggada /i . “The mighty man”; this is the master of halakhic tradition, /b one who masters the i halakhot /i transmitted to him from his rabbis. b “And the man of war”; this is one who knows how to engage in the discourse of Torah, /b generating novel teachings b in the war of Torah. “A judge”; this is a judge who judges a true judgment truthfully. “A prophet”; as it literally indicates. “A diviner”; this is a king. /b Why is he called a diviner? b For it is stated: “A divine sentence is on the lips of the king” /b (Proverbs 16:10). b “An elder”; this is one fit for /b the position of head of b an academy. /b , b “A captain of fifty,” do not read /b it as b “ i sar ḥamishim /i ,” rather /b read it as b “ i sar ḥumashin /i ”; this is one who knows how to engage in discourse /b with regard to b the five books of [ i ḥamisha ḥumshei /i ] the Torah. Alternatively, “a captain of fifty” /b should be understood b in /b accordance with b Rabbi Abbahu, for Rabbi Abbahu said: From here /b we learn b that one may not appoint a disseminator over the public /b to transmit words of Torah or teachings of the Sages if he is b less than fifty years /b of age. b “And the man of favor”; this is /b one b for whose sake favor is shown to his generation. /b The Gemara provides different examples of this: Some garner favor b above, such as Rabbi Ḥanina ben Dosa, /b whose prayers for his generation would invariably be answered. Others gain favor b below, for example: Rabbi Abbahu, /b who would plead Israel’s case b in the house of /b the b emperor. /b , b “The counselor”; /b this is referring to one b who knows how to intercalate years and determine months, /b due to his expertise in the phases of the moon and the calculation of the yearly cycle. b “The cunning”; this is a student who makes his rabbis wise /b through his questions. b “Charmer [ i ḥarashim /i ]”; /b this is referring to one so wise b that when he begins speaking matters of Torah, all /b those listening b are as though deaf [ i ḥershin /i ], /b as they are unable to comprehend the profundity of his comments. b “The skillful”; this is one who understands something /b new b from something else /b he has learned. b “Enchanter [ i laḥash /i ]”; this /b is referring to one b who is worthy of having words of the Torah that were given in whispers [ i laḥash /i ], /b i.e., the secrets of the Torah, b transmitted to him. /b ,The Gemara continues to interpret this verse: b “And I will make children their princes” /b (Isaiah 3:4). The Gemara asks: b What is /b the meaning of b “And I will make children [ i ne’arim /i ] their princes”? Rabbi Elazar said: These are people who are devoid [ i menu’arin /i ] of mitzvot; /b such people will become the leaders of the nation., b “And babes [ i ta’alulim /i ] shall rule over them”; Rav Pappa bar Ya’akov said: /b i Ta’alulim /i means b foxes [ i ta’alei /i ], sons of foxes. /b In other words, inferior people both in terms of deeds and in terms of lineage. b And /b the prophet Isaiah’s b mind was not calmed until he said to them: “The child shall behave insolently against the aged, and the base against the honorable” /b (Isaiah 3:5). “The child” [ i na’ar /i ]; b these are people who are devoid of mitzvot, /b who b will behave insolently toward one who is as filled with mitzvot as a pomegranate. “And the base [ i nikleh /i ] against the honorable [ i nikhbad /i ]”; /b this means that b one for whom major [ i kaved /i ] /b transgressions b are like minor ones [ i kalot /i ] in his mind will come and behave insolently with one for whom /b even b minor /b transgressions b are like major ones in his mind. /b ,§ The Gemara continues its explanation of the chapter in Isaiah. b Rav Ketina said: Even at the time of Jerusalem’s downfall, trustworthy men did not cease to exist /b among its people, b as it is stated: “For a man shall take hold of his brother of the house of his father, /b and say: b You have a cloak, be our ruler” /b (Isaiah 3:6). The Gemara explains that they would approach someone and say to him: b Things that people /b are careful to keep b covered as with a cloak, /b i.e., words of Torah that are covered and concealed, b are under your hand, /b as you are an expert with regard to them., b What is /b the meaning of the end of that verse: b “And this stumbling block” /b (Isaiah 3:6)? b Things that people cannot grasp unless they have stumbled over them, /b as they can be understood only with much effort, b are under your hand. Although /b they will approach an individual with these statements, he b “shall swear that day, saying: I will not be a healer, for in my house there is neither bread nor a cloak; you shall not make me ruler of a people” /b (Isaiah 3:7). When the verse states: b “Shall swear [ i yissa /i ],” i yissa /i is none /b other b than an expression of an oath, as it is stated: “You shall not take [ i tissa /i ] the name of the Lord your God /b in vain” (Exodus 20:6). Therefore, the inhabitant of Jerusalem swears: b “I will not be a healer [ i ḥovesh /i ]” /b (Isaiah 3:7), which means: b I was never /b one b of those who sit [ i meḥovshei /i ] in the study hall; “for in my house there is neither bread nor a cloak,” as I possess /b knowledge of b neither /b the b Bible, nor Mishna, nor Gemara. /b This shows that even at Jerusalem’s lowest spiritual ebb, its inhabitants would admit the truth and own up to their complete ignorance.,The Gemara raises a difficulty: b But perhaps it is different there, for if he had said: I have learned, they would have said to him: Tell us, /b and people do not lie about things that can be easily verified. The Gemara rejects this claim: If he were a liar, b he would have said /b that b he learned and forgot, /b thereby avoiding shame. b What is /b the meaning of b “I will not be a healer,” /b which seems to imply that he had learned in the past? It means: b I will not be a healer at all, /b as I have never learned. Consequently, there were trustworthy men in Jerusalem after all.,The Gemara raises another difficulty: b Is that so? But didn’t Rava say: Jerusalem was not destroyed until trustworthy men ceased to exist in it, as it is stated: “Run to and fro through the streets of Jerusalem, and see now and know, and seek in its broad places, if you can find a man, if there is any that acts justly, that seeks truth, and I will pardon her” /b (Jeremiah 5:1), implying there were no trustworthy people at that time? The Gemara answers: This is b not difficult: /b |
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| 132. Babylonian Talmud, Gittin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Avery-Peck (1981), The priestly gift in Mishnah: a study of tractate Terumot, 335 |
133. Babylonian Talmud, Keritot, None (3rd cent. CE - 6th 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, 306| 28a. לכבשתו והעני הואיל ונדחה ידחה,אמר רב הונא בריה דרב יהושע שמע מינה תלת שמע מינה בעלי חיים נדחים וקדושת דמים נדחה,ודחוי מעיקרא הוי דחוי,מתיב רב עוקבא בר חמא המפריש נקבה לפסחו קודם הפסח תרעה עד שתסתאב ותמכר ויביא בדמיה פסח ילדה זכר ירעה עד שיסתאב וימכר ויביא בדמיו פסח,ר"ש אומר הוא עצמו יקרב פסח ש"מ בעלי חיים אינם נדחים,אמרי דבי רבי אושעיא כי אמרינן לרבנן דר"ש ס"ל בעלי חיים אינן נדחין,והגרלה אינה מעכבת דתניא מת אחד מהן מביא חבירו שלא בהגרלה דברי ר"ש,אלמא קסבר בעלי חיים אינן נידחין והגרלה אינה מעכבת,אמר רב חסדא אין הקינין מתפרשות אלא אי בלקיחת בעלים אי בעשיית כהן,אמר רב שימי בר אשי מאי טעמא דרב חסדא דכתיב (ויקרא יב, ח) ולקחה שתי תורים וגו' (ויקרא טו, ל) ועשה הכהן וגו' או בלקיחת בעלים או בעשיית כהן,מיתיבי (ויקרא טז, ט) ועשהו חטאת הגורל עושהו חטאת ואין השם עושהו חטאת ואין כהן עושה חטאת,שיכול והלא דין הוא ומה במקום שלא קידש הגורל קידש השם מקום שיקדש הגורל אינו דין שיקדש השם,ת"ל ועשהו חטאת הגורל עושהו חטאת ואין השם עושהו חטאת,קתני שם דומיא דגורל מה גורל לאו בלקיחה ולאו בעשייה אף השם נמי לאו בלקיחה ולאו בעשייה,אמר רב ה"ק ומה במקום שלא קידש הגורל בלקיחת בעלים ובעשיית הכהן קידש השם אי בלקיחת בעלים אי בעשיית כהן כאן שיקדש הגורל שלא בלקיחה ושלא בעשייה אינו דין שיקדש השם אי בלקיחה אי בעשייה,ת"ל ועשהו חטאת הגורל עושהו חטאת ואין השם עושהו חטאת,מיתיבי מטמא מקדש עני שהפריש מעות לקינו והעשיר,אמר אלו לחטאתי ואלו לעולתי מוסיף ומביא חובתו מדמי חטאתו ואין מוסיף ומביא מדמי עולתו,והא הכא דליכא לא לקיחה ולא עשייה וקתני מביא חובתו מדמי חטאתו ולא מדמי עולתו,א"ר ששת ותסברא מתניתא מתקנתא היא דקתני והעשיר והא"ר אלעזר א"ר אושעיא מטמא מקדש עשיר שהביא קרבן עני לא יצא,אלא מאי אית לך למימר שכבר אמר משעת ענייתו ה"נ שכבר אמר משעת הפרשתו,ולר' חגא א"ר אושעיא דאמר יצא מאי איכא למימר תני ואח"כ לקח ואמר,מיתיבי מצורע עני שהביא קרבן עשיר יצא עשיר שהביא קרבן עני לא יצא תיובתא דר' חגא א"ר אושעיא,אמר לך שאני גבי מצורע דמיעט רחמנא (ויקרא יד, ב) זאת,אי הכי אפילו מצורע עני נמי שהביא קרבן עשיר לא יצא לאיי הא אהדריה קרא תורת והתניא תורת לרבות מצורע עני שהביא קרבן עשיר יצא יכול אפילו עשיר שהביא קרבן עני שיצא תלמוד לומר זאת,ולילף מיניה אמר קרא (ויקרא יד, כא) ואם דל הוא ואין ידו משגת מצורע הוא דעשיר שהביא קרבן עני הוא דלא יצא אבל מטמא מקדש עשיר שהביא קרבן עני יצא:, big strongמתני׳ /strong /big ר"ש אומר כבשים קודמין את העזים בכל מקום יכול מפני שהן מובחרים מהם ת"ל (ויקרא ד, לב) ואם כבש יביא קרבנו לחטאת מלמד ששניהם שקולין,תורין קודמין לבני יונה בכל מקום יכול מפני שהן מובחרים מהן תלמוד לומר ((ויקרא יב, ו) תור ובני) יונה או תור לחטאת מלמד ששניהם שקולין,האב קודם לאם בכל מקום יכול מפני שכיבוד האב קודם על כיבוד האם ת"ל (ויקרא יט, ג) איש אמו ואביו תיראו מלמד ששניהם שקולין אבל אמרו חכמים האב קודם לאם בכל מקום מפני שהוא ואמו חייבין בכבוד אביו,וכן בתלמוד תורה אם זכה הבן לפני הרב הרב קודם את האב בכל מקום מפני שהוא ואביו חייבין בכבוד רבו:, big strongגמ׳ /strong /big ת"ר ד' צווחות צווחה עזרה צווחה אחת הוציאו מיכן בני עלי חפני ופנחס שטימאו את ההיכל,צווחה שניה פתחו שערים ויכנס יוחנן בן נדבאי תלמידו של פינקאי וימלא כרסו מקדשי שמים אמרו על בן נדבאי שהיה אוכל ארבע סאה גוזלות | 28a. instead b of a female lamb, and he /b then b became poorer, /b a bird pair is now the appropriate offering for him. Nevertheless, b since /b his offering b was disqualified /b at the outset because at that time he was obligated to bring a female lamb, b it is /b permanently b disqualified. /b , b Rav Huna, son of Rav Yehoshua, said: /b One can b conclude from this /b ruling b three /b i halakhot /i . b Conclude from it /b that b consecrated living animals can be /b permanently b disqualified /b even if the animal is unblemished, as is the case with regard to this pair of birds. b And /b conclude from it that when there is b sanctity /b that inheres in an animal’s b value, /b where the consecrated item will not be sacrificed as an offering, it can be b disqualified. /b When he was wealthy and designated the bird pair as his offering, the two birds were consecrated only with sanctity that inheres in their value because they were unfit for sacrifice, and yet the birds were permanently disqualified., b And /b finally, conclude from this that b a disqualification at the outset, /b when the animal is initially consecrated, b is /b considered a permanent b disqualification. /b Not only is an animal that was initially fit to be sacrificed and was later disqualified permanently disqualified, but even in a case such as this, where the birds were unfit for sacrifice from the beginning, the disqualification is permanent., b Rav Ukva bar Ḥama raises an objection /b from a i baraita /i ( i Tosefta /i , i Temura /i 2:3): With regard to b one who designates a female /b animal b for his Paschal offering before Passover, /b since the Paschal offering must be a male it is left to b graze until it becomes blemished, /b at which point b it is sold and one brings a Paschal offering with the money /b received from its sale. Similarly, if this animal b gave birth to a male /b animal, the offspring is left to b graze until it becomes blemished, /b at which point b it is sold and one brings a Paschal offering with the money /b received from its sale., b Rabbi Shimon says: /b It is not necessary to sell the offspring in such a case, as the offspring b itself is sacrificed /b as b a Paschal offering. Conclude from this /b statement of Rabbi Shimon that b consecrated living animals are not /b permanently b disqualified, /b as the mother was unfit to be a Paschal offering and yet the offspring, which is an extension of the mother’s sanctity, is fit for sacrifice., b The school of Rabbi Oshaya say: When we say /b that consecrated living animals can be permanently disqualified, this applies b according to /b the opinion of b the Rabbis, /b who maintain that the offspring is not sacrificed. Nevertheless, it is correct b that Rabbi Shimon holds /b that consecrated b living animals are not /b permanently b disqualified. /b , b And /b Rabbi Shimon likewise maintains b that /b the b drawing /b of the lots for the two goats on Yom Kippur to decide which goat is designated as a sacrifice and which is designated as the scapegoat, b is not indispensable. As it is taught /b in a i baraita /i : If b one of /b the goats b died /b following their designation, one b brings another /b goat instead of it, and it is designated b without drawing /b lots. The surviving goat is still used for the purpose for which it was designated by the lot; this is b the statement of Rabbi Shimon. /b , b Evidently, Rabbi Shimon holds: /b Consecrated b living animals are not /b permanently b disqualified. /b Although the surviving goat was disqualified when the other goat died, it is once again fit when a new goat is designated as its partner. b And /b Rabbi Shimon also holds that the b drawing /b of the lots b is not indispensable, /b as the new goat was designated without drawing lots.,§ b Rav Ḥisda says: Nests, /b i.e., pairs of birds, b are designated, /b one as a burnt offering and one as a sin offering, b only /b in the following manner: b Either /b by the b owner /b at the time b of purchase or, /b if the owner did not designate the birds at that stage, by the b priest /b at the time b of sacrifice. /b , b Rav Shimi bar Ashi said: What is the reason of Rav Ḥisda? As it is written /b with regard to the offering of a woman after childbirth: b “And she shall purchase two doves /b or two pigeons, one for a burnt offering and the other for a sin offering” (Leviticus 12:8). And with regard to the offering of a leper it is written: b “And the priest shall sacrifice /b the one for a sin offering, and the other for a burnt offering” (Leviticus 15:30). Together, these verses indicate that one bird is designated as a burnt offering and the other as a sin offering b either /b by the b owner /b at the time b of purchase or /b by the b priest /b at the time b of sacrifice. /b ,The Gemara b raises an objection /b from a i baraita /i in the i Sifra /i that discusses the drawing of lots for the two goats of Yom Kippur. The verse states: “Aaron shall bring forward the goat upon which the lot came up for the Lord, b and he shall sacrifice it for a sin offering” /b (Leviticus 16:9). This teaches that the drawing of b the lot renders it a sin offering, but /b verbally designating b the name /b of the goat b does not render it a sin offering, and /b likewise the act of the b priest, /b placing the lot on the goat, b does not render it a sin offering. /b ,A verse is required to teach this i halakha /i , b as /b one b might /b have come to the opposite conclusion: b Could this not /b be derived through an i a fortiori /i b inference, /b as follows: b And if in a case where /b the drawing of b a lot does not sanctify /b an animal with a specific designation, e.g., a woman after childbirth, who cannot determine by lot the status of the two birds she must bring, one as a sin offering and one as a burnt offering, nevertheless, in such a case a verbal designation of b the name does sanctify /b with a specific designation; b is it not logical /b in b a case where /b the drawing of b a lot sanctifies /b an animal with a specific designation, i.e., the two goats of Yom Kippur, b that /b verbally designating b the name /b should b sanctify /b it with a specific designation?,The i baraita /i concludes: Therefore b the verse states, /b with regard to one of the two goats of Yom Kippur: b “He shall sacrifice it for a sin offering,” /b to teach that the drawing of b the lot renders it a sin offering, but /b verbally designating b the name /b of the goat b does not render it a sin offering. /b ,The Gemara explains the objection: The i baraita /i b teaches /b that verbally designating the b name /b of an offering b is similar to /b drawing b a lot. /b If so, one can reason as follows: b Just as /b the drawing of b a lot /b is b not /b performed b at /b the time of b purchase nor at /b the time of b sacrifice, so too /b verbal designation of b the name also /b does b not /b have to be performed b at /b the time of b purchase nor at /b the time of b sacrifice. /b This contradicts the opinion of Rav Ḥisda., b Rav said /b that b this /b is what the i baraita /i b is saying: And if in a place where /b the drawing of b a lot, /b either by the b owner /b at the time b of purchase or /b by the b priest /b at the time b of sacrifice, does not sanctify /b an animal with a specific designation, and nevertheless a verbal designation of b the name, either /b by the b owner /b at the time b of purchase or /b by the b priest /b at the time b of sacrifice, does sanctify /b it with a specific designation; b here, /b with regard to the two goats, b where /b the drawing of b a lot /b that does b not /b take place b at /b the time of b purchase nor at /b the time of b sacrifice sanctifies /b the animal with a specific designation, b is it not logical that /b verbally designating b the name, either at /b the time of b purchase or at /b the time of b sacrifice, /b should b sanctify /b it with a specific designation?,Therefore, b the verse states: “He shall sacrifice it for a sin offering,” /b to teach that drawing b the lot renders it a sin offering, but /b verbally designating b the name /b of the goat b does not render it a sin offering. /b ,The Gemara b raises /b another b objection /b to the opinion of Rav Ḥisda from a i baraita /i : In the case of b a poor person who defiles the Temple, /b i.e., he entered the Temple while ritually impure, b who designated money for his nest, /b as he is required to bring one bird as a sin offering and another bird as a burnt offering, b and he /b then b became wealthier, /b he is now obligated to bring a female lamb or goat as a sin offering.,If he was unaware that he is no longer obligated to bring a pair of birds, and he b says: This /b money b is for my sin offering and this /b money b is for my burnt offering, /b which is an error, as he is not obligated to bring a burnt offering, b he adds /b more money b and brings his obligation /b of a lamb or goat for his sin offering b from /b the b money /b designated b for his sin offering. But he may not add /b more money b and bring his obligation /b of a sin offering b from /b the b money /b designated b for his burnt offering, /b as one may not use money that is designated for a burnt offering for the purchase of a sin offering.,The Gemara explains the objection: b But here, /b the i baraita /i is dealing with a case where he said: This money is for my sin offering and that money is for my burnt offering, which means that he designated the money at a stage b that was not /b the time of b purchase nor /b the time of b sacrifice; and /b yet the i baraita /i b teaches /b that the designation is established and therefore b he brings his obligation /b of a sin offering b from /b the b money /b designated for b a sin offering but not from /b the b money /b designated for b a burnt offering. /b , b Rav Sheshet said: And can you understand /b that b this i baraita /i is properly /b explained, i.e., the i baraita /i as it stands is difficult, b as it teaches: He became wealthier /b and said: This money is for my sin offering and this money is for my burnt offering. b But /b this is difficult, as b doesn’t Rabbi Elazar say /b that b Rabbi Oshaya says: A wealthy person who defiles the Temple, /b i.e., he entered the Temple while ritually impure, b who brought /b the b offering /b of b a poor person /b to atone for his transgression has b not fulfilled /b his obligation. Since he cannot fulfill his obligation with that offering, how can his designation permanently establish the status of the money?, b Rather, what have you to say? /b You must say that the i baraita /i is referring to a case b where he already said: /b This money is for my sin offering and this money is for my burnt offering, b at the time /b when b he was poor. So too, /b it is referring to a case b where he already said /b it even earlier, b at the time /b when b he designated /b the money, and therefore there is no difficulty for Rav Ḥisda.,The Gemara asks: b But according to Rabbi Ḥagga, /b who b says /b that b Rabbi Oshaya says /b that a wealthy person who brings the offering of a poor person has b fulfilled /b his obligation, b what can be said? /b According to this opinion, there is no inherent difficulty in the i baraita /i that necessitates Rav Sheshet’s interpretation, and therefore that i baraita /i apparently contradicts Rav Ḥisda’s ruling. The Gemara answers that one should b teach /b the i baraita /i as follows: b And after /b he became wealthier, b he purchased /b animals b and said /b at the time of purchase: This is designated as my sin offering and this as my burnt offering.,With regard to the dispute between Rabbi Elazar and Rabbi Ḥagga in the case of a wealthy person who brings the offering of a poor person, the Gemara b raises an objection /b from a i baraita /i : b A poor leper who brought the offering of a wealthy person /b has b fulfilled /b his obligation. By contrast, b a wealthy /b leper b who brought the offering of a poor person /b has b not fulfilled /b his obligation. This is apparently b a conclusive refutation of /b the opinion b that Rabbi Ḥagga /b says that b Rabbi Oshaya says. /b ,The Gemara explains that Rabbi Ḥagga could have b said to you: /b The i halakha /i b is different with regard to /b a wealthy b leper, as the Merciful One excluded /b the possibility of a wealthy person bringing the offering of a poor person in the verse: b “This /b shall be the law of the leper” (Leviticus 14:2). The emphasis of “this” teaches that a leper fulfills his obligation only with the appropriate offering.,The Gemara objects: b If so, /b that this i halakha /i is derived from a verse, then b even /b in the case of b a poor leper who brings the offering of a wealthy person as well, /b he should b not fulfill /b his obligation. The Gemara rejects that suggestion: This is b not so, /b as b the verse returned /b to state: “This shall be b the law /b of the leper,” which includes a leper who brings an inappropriate offering. b As it is taught /b in a i baraita /i that the phrase b “the law /b of the leper” serves b to include a poor leper who brought the offering of a wealthy person, /b that he b has fulfilled /b his obligation. One b might /b have thought that b even /b in the case of b a wealthy /b leper b who brought the offering of a poor person, he /b has b fulfilled /b his obligation. Therefore, b the verse states: “This /b shall be the law.”,The Gemara raises a difficulty: b But /b why not b derive /b a principle b from that /b verse that with regard to any sliding-scale offering, a wealthy person who brings a poor person’s offering has not fulfilled his obligation? The Gemara answers: With regard to a leper b the verse states: “And if he is poor and cannot afford” /b (Leviticus 14:21). The emphasis of “he” teaches that b it is /b only with regard to b a leper that a wealthy person who brought a poor person’s offering /b has b not fulfilled /b his obligation. b But /b in the case of b one who defiles the Temple, /b i.e., he entered the Temple while ritually impure, b a wealthy person who brought a poor person’s offering /b has b fulfilled /b his obligation., strong MISHNA: /strong b Rabbi Shimon says: Lambs precede goats /b almost b everywhere /b in the Torah that they are both mentioned, as in the verse: “You shall take it from the lambs or from the goats” (Exodus 12:5). One b might /b have thought that it is b due to /b the fact b that /b sheep b are more select than /b goats. Therefore, b the verse states: /b “And he shall bring for his offering a goat” (Leviticus 4:28), after which it is written: b “And if he bring a lamb as his offering for a sin offering” /b (Leviticus 4:32), which b teaches that both of them are equal. /b ,Similarly, b doves precede pigeons /b almost b everywhere /b in the Torah, as in the verse: “And he shall bring his guilt offering…two doves, or two pigeons” (Leviticus 5:7). One b might /b have thought that it is b due to /b the fact b that /b doves b are more select than /b pigeons. Therefore, b the verse states: “And a pigeon or a dove for a sin offering” /b (Leviticus 12:6), with the usual order reversed, which b teaches that both of them are equal. /b ,Likewise, mention of b the father precedes /b that of b the mother /b almost b everywhere /b in the Torah, as in the verse: “Honor your father and your mother” (Exodus 20:12). One b might /b have thought that it is b due to /b the fact b that the honor of the father takes precedence over the honor of the mother. /b Therefore, b the verse states: “Every man shall fear his mother and his father” /b (Leviticus 19:3), with the order reversed, which b teaches that both of them are equal. But the Sages said: /b Honor of b the father takes precedence over /b honor of b the mother everywhere, due to /b the fact b that /b both the son b and his mother are obligated in the honor of his father. /b , b And likewise with regard to Torah study, if the son was privileged /b to acquire most of his Torah knowledge from studying b before the teacher, /b honor of b the teacher takes precedence over /b honor of b the father, due to /b the fact b that /b both the son b and his father are obligated in the honor of his teacher, /b as everyone is obligated in the honor of Torah scholars., strong GEMARA: /strong With regard to the mishna’s discussion of lambs and goats, b the Sages taught /b in a i baraita /i : The Temple b courtyard cried four cries. The first cry /b was: b Remove Ḥofni and Pineḥas the sons of Eli /b the priest b from here, as they have rendered the Sanctuary /b in Shiloh b impure /b (see I Samuel 4:13–22)., b The second cry /b was: b Open /b the b gates, and let Yoḥa ben Nedavai, the student of Pinkai, enter and fill his belly with /b meat of b offerings /b consecrated to b Heaven, /b as he is worthy to eat offerings. b They said about ben Nedavai that he would eat four i se’a /i of doves /b |
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134. Babylonian Talmud, Eruvin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 119| 71a. אע"פ שהחזיק ישראל אחר בנכסיו אוסר משחשיכה אע"פ שלא החזיק ישראל אחר אינו אוסר,הא גופא קשיא אמרת מבעוד יום אע"פ שהחזיק ולא מיבעיא כי לא החזיק אדרבה כי לא החזיק לא אסר,אמר רב פפא אימא אע"פ שלא החזיק והא אע"פ שהחזיק קתני,ה"ק אע"פ שלא החזיק מבעוד יום אלא משחשיכה כיון דהוה ליה להחזיק מבעוד יום אוסר משחשיכה אע"פ שלא החזיק ישראל אחר אינו אוסר,אע"פ שלא החזיק ישראל אחר ולא מיבעיא כי החזיק אדרבה כי החזיק אסר,אמר רב פפא אימא אע"פ שהחזיק והא אע"פ שלא החזיק קתני ה"ק אע"פ שהחזיק משחשיכה כיון דלא הוה ליה להחזיק מבעוד יום אינו אוסר,קתני מיהת רישא אוסר אמאי אוסר ניבטל,מאי אוסר דקתני עד שיבטל,ר' יוחנן אמר מתני' מני ב"ש היא דאמרי אין ביטול רשות בשבת דתנן מאימתי נותנין רשות ב"ש אומרים מבעוד יום וב"ה אומרים משתחשך,אמר עולא מ"ט דב"ה נעשה כאומר כלך אצל יפות,אמר אביי מת נכרי בשבת מאי כלך אצל יפות איכא,אלא הכא בהא קמיפלגי דב"ש סברי ביטול רשות מיקנא רשותא הוא ומיקנא רשותא בשבת אסור וב"ה סברי אסתלוקי רשותא בעלמא הוא ואסתלוקי רשותא בשבת שפיר דמי:, big strongמתני׳ /strong /big בעל הבית שהיה שותף לשכניו לזה ביין ולזה ביין אינן צריכין לערב,לזה ביין ולזה בשמן צריכין לערב ר"ש אומר אחד זה ואחד זה אינן צריכין לערב:, big strongגמ׳ /strong /big אמר רב ובכלי אחד אמר רבא דיקא נמי דקתני לזה ביין ולזה בשמן צריכין לערב אי אמרת בשלמא רישא בכלי אחד וסיפא בשני כלים שפיר אלא אי אמרת רישא בשני כלים וסיפא בשני כלים מה לי יין ויין מה לי יין ושמן,א"ל אביי יין ויין ראוי לערב יין ושמן אין ראוי לערב:,ר"ש אומר אחד זה ואחד זה אין צריכין לערב: ואפילו לזה ביין ולזה בשמן אמר רבה הכא במאי עסקינן בחצר שבין שני מבואות ור"ש לטעמיה,דתנן אמר ר"ש למה הדבר דומה לשלש חצירות הפתוחות זו לזו ופתוחות לרה"ר עירבו שתים החיצונות עם האמצעית היא מותרת עמהן והן מותרות עמה ושתים החיצונות אסורות זו עם זו,א"ל אביי מי דמי התם קתני שתים החיצונות אסורות הכא קתני אין צריכין לערב כלל,מאי אין צריכין לערב שכנים בהדי בעל הבית אבל שכנים בהדי הדדי צריכין לערב | 71a. In such a case, b even though a different Jew took possession of /b the convert’s b property, /b the one who acquires it renders carrying b prohibited. /b If, however, he died b after nightfall, even though a different Jew did not take possession of /b his property, b it, /b i.e., carrying, b is not prohibited, /b for carrying had already been permitted on that Shabbat.,The Gemara raises a difficulty: The i baraita /i b itself is difficult. You /b first b said: /b If the convert died b while it was still day, even though a different Jew took possession of /b his property, the latter renders carrying prohibited, which implies that b it is not necessary /b to say so b where /b another Jew b did not take possession of /b the property, for in such a case it is certainly prohibited. But this is incorrect. b On the contrary, /b in a case b where /b a different person b did not take possession of /b the property, b it is /b certainly b not prohibited, /b for in such a case the convert’s property is ownerless and there is nobody to render carrying in the courtyard prohibited., b Rav Pappa said: Say /b that the i baraita /i should read as follows: b Even though /b a different Jew b did not take possession of /b it. The Gemara raises a difficulty: How can it be corrected in this manner? b But doesn’t it teach: Even though he took possession of /b it?,The Gemara answers: b This is /b what the i baraita /i b is saying: /b If the convert died while it was still day, then b even though /b a different Jew b did not take possession of /b the property b while it was still day but /b only b after nightfall, since he had /b the possibility b of taking possession /b of it b while it was still day, /b the person who acquires it renders carrying b prohibited. /b If, however, the convert died b after nightfall, even though a different Jew did not take possession of /b his property, b it does not render /b it b prohibited /b to carry.,The Gemara now considers the next clause of the i baraita /i , which states: If the convert died after nightfall, b even though a different Jew did not take possession of /b his property, carrying is not prohibited. This implies that b it is not necessary /b to say so b where /b another Jew b did take possession of /b the property, for in such a case it is certainly not prohibited. But, b on the contrary, where /b a different person b takes possession of /b the property, b he /b renders carrying b prohibited. /b , b Rav Pappa said: Say /b that the i baraita /i should read as follows: b Even though /b a different Jew b took possession of /b it. The Gemara raises a difficulty: b But didn’t /b the i baraita /i b teach: Even though he did not take possession of /b it? The Gemara explains: b This is /b what the i baraita /i b is saying: /b If the convert died after nightfall, b even though /b a different Jew b took possession of /b his property b after nightfall, since he did not have /b the possibility b of taking possession /b of it b while it was still day, he does not /b render carrying b prohibited. /b ,After explaining the i baraita /i , the Gemara proceeds to clarify the issue at hand: b In any event, the first clause is teaching /b that the person who acquires the convert’s property b renders /b carrying b prohibited; /b but b why does he render /b carrying b prohibited? Let him renounce /b his rights in the domain like an heir. The implication then is that he does not have the option of renunciation, in contrast to the opinion of Rav Naḥman.,Rav Naḥman replied: b What is /b the meaning of the word b prohibits that it teaches /b here? It means he renders carrying prohibited b until he renounces /b his rights, but renunciation is effective., b Rabbi Yoḥa said: Who is the i tanna /i of the /b problematic b i baraitot /i /b that imply that an heir cannot renounce rights, and from which objections were brought against Rav Naḥman? b It is Beit Shammai, who say /b that b there is no renunciation of rights on Shabbat /b at all, even for the owner of the property. b As we learned /b in the mishna: b When may one give away rights /b in a domain? b Beit Shammai say: While it is still day. And Beit Hillel say: /b Even b after nightfall. /b ,With regard to this dispute itself, b Ulla said: What is the reason of Beit Hillel /b that one may renounce rights even after nightfall? This should be considered an act of acquisition, which is prohibited on Shabbat. He explains: b It is comparable to one who says: Turn toward the high-quality ones. /b If a person sets aside i teruma /i from another person’s produce without the latter’s knowledge, and when the owner finds out he says: Why did you set aside this produce? Turn toward the high-quality ones, i.e., you should have gone to find better produce to use as i teruma /i , then the i teruma /i that was separated is considered i teruma /i , provided there was indeed quality produce in that place. The reason is that the owner has demonstrated his retroactive acquiescence to the other person’s setting aside of i teruma /i . Therefore, the latter is considered his agent for this purpose. The same applies to our issue. If a person intended to permit both himself and others to carry in a courtyard by means of establishing an i eiruv /i but forgot to do so, by renouncing his rights after nightfall, he retroactively makes plain his desire that his domain should be mingled with that of his neighbors. What he then does on Shabbat is not a complete action, but merely a demonstration of his intentions., b Abaye said: /b This explanation is unsatisfactory, as when b a gentile dies on Shabbat, what /b connection b is there to /b the concept: b Turn toward the high-quality ones? /b When a gentile dies on Shabbat, his Jewish neighbors may renounce their rights in the courtyard to each other and thus render carrying in the courtyard permitted, even though such renunciation would have been ineffective prior to his passing. Consequently, it cannot be said that it works retroactively., b Rather, /b the Gemara rejects Ulla’s explanation and states that b here they disagree over the following: Beit Shammai hold /b that b renunciation of a domain is /b equivalent to b acquisition of a domain, and acquisition of a domain is prohibited on Shabbat. And Beit Hillel hold /b that b it is merely withdrawal from a domain, and withdrawal from a domain seems well on Shabbat, /b i.e., it is permitted. As such, there is no reason to prohibit renunciation as a form of acquisition, which is prohibited as a part of a decree against conducting commerce on Shabbat., strong MISHNA: /strong If b a homeowner was in partnership with his neighbors, with this /b one b in wine and with that /b one b in wine, they need not establish an i eiruv /i , /b for due to their authentic partnership they are considered to be one household, and no further partnership is required.,If, however, he was in partnership b with this /b one b in wine and with that /b one b in oil, they must establish an i eiruv /i . /b As they are not partners in the same item, they are not all considered one partnership. b Rabbi Shimon says: /b In b both this /b case b and that /b case, i.e., even if he partners with his neighbors in different items, b they need not establish an i eiruv /i . /b , strong GEMARA: /strong b Rav said: /b The i halakha /i that one who is in partnership in wine with both his neighbors need not establish an i eiruv /i applies only if their wine is b in one vessel. Rava said: /b The language of the mishna b is also precise, as it teaches: /b If he was in partnership b with this one in wine and with the /b other b one in oil, they must establish an i eiruv /i . Granted, if you say /b that b the first clause /b of the mishna deals b with one vessel, and the latter clause /b deals b with two vessels, /b one of wine and one of oil, b it is well. But, if you say /b that b the first clause /b of the mishna speaks b of two vessels, and the latter clause /b also speaks b of two vessels, what /b difference is it b to me /b if it is b wine and wine or wine and oil? /b The i halakha /i should be the same in both cases., b Abaye said to him: /b This is no proof, and the first clause can be referring to a case where the wine was in separate vessels as well. The difference is that b wine and wine is suitable for mixing /b together, and therefore can be considered a single unit even if divided into two containers. b Wine and oil, /b however, b are not suitable for mixing. /b ,We learned in the mishna: b Rabbi Shimon says: /b In b both this /b case, where they are partners in wine alone, b and that /b case, where the partnerships are in wine and oil, b they need not establish an i eiruv /i . /b The Gemara poses a question: Did he say this b even if /b the partnership is b with this one in wine and with the other one in oil? /b But these are not suitable for mixing. b Rabba said: With what are we dealing here? /b We are dealing b with a courtyard /b positioned b between two alleyways, and Rabbi Shimon /b follows b his /b usual line of b reasoning. /b , b As we learned /b in a mishna: b Rabbi Shimon said: To what is this matter comparable? /b It is comparable b to /b the case of b three courtyards that open into one another and /b also b open into a public domain. If the two outer /b courtyards each b established an i eiruv /i with the middle one, it is permitted /b for residents of the middle one to carry b with /b the two outer ones, b and it is permitted /b for residents of the two outer ones to carry b with /b the middle one. b However, it is prohibited /b for the residents of b the two outer /b courtyards to carry b with each other, /b as they did not establish an i eiruv /i with each other. This teaches that the residents of one courtyard can establish an i eiruv /i with a courtyard on each side, and need not choose between them. Here too, the residents of the courtyard can participate in an i eiruv /i with both alleyways, one by means of wine and the other by means of oil., b Abaye said to him: Are /b the cases really b comparable? There it teaches: It is prohibited /b for the residents of b the two outer /b courtyards to carry with each other, whereas b here it teaches: They need not establish an i eiruv /i , /b indicating that it is permitted for residents of all three domains to carry with each other.,The Gemara explains: b What is /b the subject of the phrase b they need not establish an i eiruv /i ? /b It refers to the b neighbors together with the homeowner, /b i.e., the residents of the courtyards that open into each of the alleyways with the resident of the courtyard in the middle. b But /b with regard to b the neighbors with each other, /b i.e., if the residents of the two alleyways wish to be permitted to carry with each other, b they must establish an i eiruv /i /b and place it in the middle courtyard. |
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135. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 15; Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 15; Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 177| 28b. רב אויא חלש ולא אתא לפרקא דרב יוסף למחר כי אתא בעא אביי לאנוחי דעתיה דרב יוסף א"ל מ"ט לא אתא מר לפרקא א"ל דהוה חליש לבאי ולא מצינא א"ל אמאי לא טעמת מידי ואתית א"ל לא סבר לה מר להא דרב הונא דאמר רב הונא אסור לו לאדם שיטעום כלום קודם שיתפלל תפלת המוספין א"ל איבעי ליה למר לצלויי צלותא דמוספין ביחיד ולטעום מידי ולמיתי א"ל ולא סבר לה מר להא דא"ר יוחנן אסור לו לאדם שיקדים תפלתו לתפלת הצבור א"ל לאו אתמר עלה א"ר אבא בצבור שנו,ולית הלכתא לא כרב הונא ולא כריב"ל כרב הונא הא דאמרן כריב"ל דאריב"ל כיון שהגיע זמן תפלת המנחה אסור לו לאדם שיטעום כלום קודם שיתפלל תפלת המנחה:, big strongמתני׳ /strong /big ר' נחוניא בן הקנה היה מתפלל בכניסתו לבית המדרש וביציאתו תפלה קצרה אמרו לו מה מקום לתפלה זו אמר להם בכניסתי אני מתפלל שלא יארע דבר תקלה על ידי וביציאתי אני נותן הודאה על חלקי:, big strongגמ׳ /strong /big ת"ר בכניסתו מהו אומר יהי רצון מלפניך ה' אלהי שלא יארע דבר תקלה על ידי ולא אכשל בדבר הלכה וישמחו בי חברי ולא אומר על טמא טהור ולא על טהור טמא ולא יכשלו חברי בדבר הלכה ואשמח בהם,ביציאתו מהו אומר מודה אני לפניך ה' אלהי ששמת חלקי מיושבי בית המדרש ולא שמת חלקי מיושבי קרנות שאני משכים והם משכימים אני משכים לדברי תורה והם משכימים לדברים בטלים אני עמל והם עמלים אני עמל ומקבל שכר והם עמלים ואינם מקבלים שכר אני רץ והם רצים אני רץ לחיי העולם הבא והם רצים לבאר שחת:,ת"ר כשחלה ר' אליעזר נכנסו תלמידיו לבקרו אמרו לו רבינו למדנו אורחות חיים ונזכה בהן לחיי העולם הבא,אמר להם הזהרו בכבוד חבריכם ומנעו בניכם מן ההגיון והושיבום בין ברכי תלמידי חכמים וכשאתם מתפללים דעו לפני מי אתם עומדים ובשביל כך תזכו לחיי העולם הבא,וכשחלה רבי יוחנן בן זכאי נכנסו תלמידיו לבקרו כיון שראה אותם התחיל לבכות אמרו לו תלמידיו נר ישראל עמוד הימיני פטיש החזק מפני מה אתה בוכה,אמר להם אילו לפני מלך בשר ודם היו מוליכין אותי שהיום כאן ומחר בקבר שאם כועס עלי אין כעסו כעס עולם ואם אוסרני אין איסורו איסור עולם ואם ממיתני אין מיתתו מיתת עולם ואני יכול לפייסו בדברים ולשחדו בממון אעפ"כ הייתי בוכה ועכשיו שמוליכים אותי לפני ממ"ה הקב"ה שהוא חי וקיים לעולם ולעולמי עולמים שאם כועס עלי כעסו כעס עולם ואם אוסרני איסורו איסור עולם ואם ממיתני מיתתו מיתת עולם ואיני יכול לפייסו בדברים ולא לשחדו בממון ולא עוד אלא שיש לפני שני דרכים אחת של גן עדן ואחת של גיהנם ואיני יודע באיזו מוליכים אותי ולא אבכה,אמרו לו רבינו ברכנו אמר להם יהי רצון שתהא מורא שמים עליכם כמורא בשר ודם אמרו לו תלמידיו עד כאן אמר להם ולואי תדעו כשאדם עובר עבירה אומר שלא יראני אדם.,בשעת פטירתו אמר להם פנו כלים מפני הטומאה והכינו כסא לחזקיהו מלך יהודה שבא:, big strongמתני׳ /strong /big רבן גמליאל אומר בכל יום ויום מתפלל אדם שמנה עשרה רבי יהושע אומר מעין י"ח ר"ע אומר אם שגורה תפלתו בפיו מתפלל י"ח ואם לאו מעין י"ח,ר"א אומר העושה תפלתו קבע אין תפלתו תחנונים,ר' יהושע אומר ההולך במקום סכנה מתפלל תפלה קצרה ואומר הושע ה' את עמך את שארית ישראל בכל פרשת העבור יהיו צרכיהם לפניך ברוך אתה ה' שומע תפלה,היה רוכב על החמור ירד ויתפלל ואם אינו יכול לירד יחזיר את פניו ואם אינו יכול להחזיר את פניו יכוין את לבו כנגד בית קדשי הקדשים היה מהלך בספינה או באסדא יכוין את לבו כנגד בית קדשי הקדשים:, big strongגמ׳ /strong /big הני י"ח כנגד מי,א"ר הלל בריה דר' שמואל בר נחמני כנגד י"ח אזכרות שאמר דוד (תהלים כט, א) בהבו לה' בני אלים רב יוסף אמר כנגד י"ח אזכרות שבקריאת שמע א"ר תנחום אמר רבי יהושע בן לוי כנגד שמונה עשרה חוליות שבשדרה.,ואמר ר' תנחום אמר רבי יהושע בן לוי המתפלל צריך שיכרע עד שיתפקקו כל חוליות שבשדרה,עולא אמר עד כדי שיראה איסר כנגד לבו רבי חנינא אמר כיון שנענע ראשו שוב אינו צריך אמר רבא והוא דמצער נפשיה ומחזי כמאן דכרע,הני תמני סרי תשסרי הוויין,אמר רבי לוי ברכת הצדוקים ביבנה תקנוה כנגד מי תקנוה,א"ר לוי לרבי הלל בריה דרבי שמואל בר נחמני כנגד (תהלים כט, ג) אל הכבוד הרעים לרב יוסף כנגד אחד שבקריאת שמע לר' תנחום א"ר יהושע בן לוי כנגד חוליא קטנה שבשדרה:,ת"ר שמעון הפקולי הסדיר י"ח ברכות לפני רבן גמליאל על הסדר ביבנה אמר להם ר"ג לחכמים כלום יש אדם שיודע לתקן ברכת הצדוקים עמד שמואל הקטן ותקנה,לשנה אחרת שכחה | 28b. After mentioning until when the additional prayer may be recited, the Gemara relates: b Rav Avya was ill and did not come to Rav Yosef’s Shabbat lecture. When /b Rav Avya b came the following day, Abaye sought to placate Rav Yosef, /b and through a series of questions and answers sought to make clear to him that Rav Avya’s failure to attend the lecture was not a display of contempt for Rav Yosef. br To this end, he asked him: b Why did the Master not attend the Shabbat lecture? /b br Rav Avya b said to him: Because my heart was faint and I was unable /b to attend. br Abaye b said to him: Why did you not eat something and come? /b br Rav Avya b said to him: /b Does b the Master not hold /b in accordance with b that /b statement b of Rav Huna? As Rav Huna said: A person may not taste anything before he recites the additional prayer. /b br Abaye b said to him: My Master should have recited the additional prayer individually, eaten something, and /b then b come /b to the lecture. br Rav Avya b said to him: /b Does b my Master not hold /b in accordance with b that /b statement b of Rabbi Yoḥa: A person may not recite his /b individual b prayer prior to the communal prayer? /b br Abaye b said to him: /b Was b it not stated regarding this /b i halakha /i , b Rabbi Abba said: They taught /b this b in a communal /b setting? br In other words, only one who is part of a congregation is prohibited from praying alone prior to the prayer of the congregation. Even though Rav Avya was incorrect, the reason for his failure to attend the lecture was clarified through this discussion., b And /b the Gemara summarizes: b The i halakha /i is neither in accordance with /b the statement of b Rav Huna nor in accordance with /b the statement of b Rabbi Yehoshua ben Levi. /b The Gemara explains: It is not b in accordance with /b the statement of b Rav Huna, as we said /b above with regard to the prohibition to eat prior to the additional prayer. It is not b in accordance with /b the statement of b Rabbi Yehoshua ben Levi, as Rabbi Yehoshua ben Levi said: Once the time /b to recite b the afternoon prayer has arrived, a person may not taste anything before he recites the afternoon prayer. /b , strong MISHNA: /strong In addition to the i halakhot /i relating to the fixed prayers, the Gemara relates: b Rabbi Neḥunya ben Hakana would recite a brief prayer upon his entrance into the study hall and upon his exit. They said to him: /b The study hall is not a dangerous place that would warrant a prayer when entering and exiting, so b what room is there for this prayer? He said to them: Upon my entrance, I pray that no mishap will transpire /b caused b by me /b in the study hall. b And upon my exit, I give thanks for my portion. /b , strong GEMARA: /strong b The Sages taught /b in a i baraita /i the complete formula of Rabbi Neḥunya ben Hakana’s prayer: b Upon his entrance, what does he say? May it be Your will, Lord my God, that no mishap /b in determining the i halakha /i b transpires /b caused b by me, and that I not fail in any matter of i halakha /i , and that my colleagues, /b who together with me engage in clarifying the i halakha, /i b will rejoice in me. /b He specified: b And that I will neither declare pure that which is impure, nor /b declare b impure that which is pure and that my colleagues will not fail in any matter of i halakha /i , and that I will rejoice in them. /b , b Upon his exit, what did he say? I give thanks before You, Lord my God, that You have placed my lot among those who sit in the study hall, and that you have not given me my portion among those who sit /b idly b on /b street b corners. I rise early, and they rise early. I rise early to /b pursue b matters of Torah, and they rise early to /b pursue b frivolous matters. I toil and they toil. I toil and receive a reward, and they toil and do not receive a reward. I run and they run. I run to the life of the World-to-Come and they run to the pit of destruction. /b ,On a similar note, the Gemara recounts related stories with different approaches. b The Sages taught: When Rabbi Eliezer fell ill, his students entered to visit him. They said to him: Teach us paths of life, /b guidelines by which to live, b and we will thereby merit the life of the World-to-Come. /b , b He said to them: Be vigilant in the honor of your counterparts, and prevent your children from logic /b when studying verses that tend toward heresy ( i ge /i ’ i onim /i ), b and place /b your children, while they are still young, b between the knees of Torah scholars, and when you pray, know before Whom you stand. For /b doing b that, you will merit the life of the World-to-Come. /b ,A similar story is told about Rabbi Eliezer’s mentor, Rabban Yoḥa ben Zakkai: When b Rabbi Yoḥa ben Zakkai fell ill his students entered to visit him. When he saw them, he began to cry. His students said to him: Lamp of Israel, the right pillar, the mighty hammer, /b the man whose life’s work is the foundation of the future of the Jewish people, b for what /b reason b are you crying? /b With a life as complete as yours, what is upsetting you?, b He said to them: /b I cry in fear of heavenly judgment, as the judgment of the heavenly court is unlike the judgment of man. b If they were leading me before a flesh and blood king /b whose life is temporal, b who is here today and /b dead b in the grave tomorrow; if he is angry with me, his anger is not eternal /b and, consequently, his punishment is not eternal; b if he incarcerates me, his incarceration is not an eternal incarceration, /b as I might maintain my hope that I would ultimately be freed. b If he kills me, his killing is not for eternity, /b as there is life after any death that he might decree. Moreover, b I am able to appease him with words and /b even b bribe him with money, /b and b even so I would cry /b when standing before royal judgment. b Now that they are leading me before the supreme King of Kings, the Holy One, Blessed be He, Who lives and endures forever and all time; if He is angry with me, His anger is eternal; if He incarcerates me, His incarceration is an eternal incarceration; and if He kills me, His killing is for eternity. I am unable to appease Him with words and bribe him with money. Moreover, but I have two paths before me, one of the Garden of Eden and one of Gehenna, and I do not know on which they are leading me; and will I not cry? /b ,His students b said to him: Our teacher, bless us. He said to them: May it be /b His b will that the fear of Heaven shall be upon you like the fear of flesh and blood. His students /b were puzzled b and said: To that point /b and not beyond? Shouldn’t one fear God more? b He said to them: Would that /b a person achieve that level of fear. b Know that when one commits a transgression, he says /b to himself: I hope b that no man will see me. /b If one is as concerned about avoiding shame before God as he is before man, he will never sin.,The Gemara relates that b at the time of his death, /b immediately beforehand, b he said to them: Remove the vessels /b from the house and take them outside b due to the ritual impurity /b that will be imparted by my corpse, which they would otherwise contract. b And prepare a chair for Hezekiah, the King of Judea, who is coming /b from the upper world to accompany me., strong MISHNA: /strong The mishna cites a dispute with regard to the obligation to recite the i Amida /i prayer, also known as i Shemoneh Esreh /i , the prayer of eighteen blessings, or simply as i tefilla /i , prayer. b Rabban Gamliel says: Each and every day a person recites the /b prayer of b eighteen blessings. Rabbi Yehoshua says: /b A short prayer is sufficient, and one only recites b an abridged /b version of the prayer of b eighteen blessings. Rabbi Akiva says /b an intermediate opinion: b If he is fluent in his prayer, he recites the /b prayer of b eighteen blessings, and if not, /b he need only recite b an abridged /b version of the prayer of b eighteen blessings. /b , b Rabbi Eliezer says: One whose prayer is fixed, his prayer is not supplication /b and is flawed. The Gemara will clarify the halakhic implications of this flaw., b Rabbi Yehoshua says: One who /b cannot recite a complete prayer because he b is walking in a place of danger, recites a brief prayer and says: Redeem, Lord, Your people, the remt of Israel, at every transition [ i parashat ha’ibur /i ], /b the meaning of which will be discussed in the Gemara. b May their needs be before You. Blessed are You, Lord, Who listens to prayer. /b ,While praying, one must face toward the direction of the Holy Temple. b One who was riding on a donkey should dismount and pray /b calmly. b If he is unable to dismount, he should turn his face /b toward the direction of the Temple. b If he is unable to turn his face, /b it is sufficient that b he focus his heart opposite the Holy of Holies. /b Similarly, b one who was traveling in a ship or on a raft [ i asda /i ] /b and is unable to turn and face in the direction of Jerusalem, b should focus his heart opposite the Holy of Holies. /b , strong GEMARA: /strong Since the mishna deals with the fundamental obligation to recite the i Amida /i prayer, the Gemara seeks to resolve fundamental problems pertaining to this prayer. b Corresponding to what were these eighteen /b blessings instituted? When the i Shemoneh Esreh /i was instituted by the Sages, on what did they base the number of blessings?, b Rabbi Hillel, son of Rabbi Shmuel bar Naḥmani, said: Corresponding to the eighteen mentions of God’s name /b that King b David said /b in the psalm: b “Give unto the Lord, O you sons of might” /b (Psalms 29). b Rav Yosef said: Corresponding to the eighteen mentions of God’s name in i Shema /i . Rabbi Tanḥum said /b that b Rabbi Yehoshua ben Levi said: Corresponding to the eighteen vertebrae in the spine /b beneath the ribs.,Since Rabbi Yehoshua ben Levi’s opinion based the i Amida /i prayer on the spinal vertebrae, the Gemara cites another statement of his that connects the two: b Rabbi Tanḥum said /b that b Rabbi Yehoshua ben Levi said: /b In those blessings where one is required to bow, b one who prays must bow until all the vertebrae in the spine protrude. /b ,Establishing a different indicator to determine when he has bowed sufficiently, b Ulla said: /b Until b he can see a small coin [ i issar /i ], /b on the ground before him b opposite his heart /b (Rav Hai Gaon). b Rabbi Ḥanina said: /b There is room for leniency; b once he moves his head /b forward, b he need not /b bow any further. b Rava said: But that /b applies only if b he is exerting himself /b when doing so, b and he appears like one who is bowing. /b However, if he is able, he should bow further.,Until now, the prayer of eighteen blessings has been discussed as if it was axiomatic. The Gemara wonders: Are b these eighteen /b blessings? b They are nineteen. /b , b Rabbi Levi said: The blessing of the heretics, /b which curses informers, b was instituted in Yavne /b and is not included in the original tally of blessings. Nevertheless, since the number of blessings corresponds to various allusions, the Gemara attempts to clarify: b Corresponding to what was /b this nineteenth blessing b instituted? /b , b Rabbi Levi said: According to Rabbi Hillel, son of Rabbi Shmuel bar Naḥmani, /b who said that the eighteen blessings correspond to the eighteen mentions of God’s name that King David said in the psalm, the nineteenth blessing b corresponds to /b a reference to God in that psalm, where a name other than the tetragrammaton was used: b “The God of glory thunders” ( /b Psalms 29:3). b According to Rav Yosef, /b who said that the eighteen blessings correspond to the eighteen mentions of God’s name in i Shema /i , the additional blessing b corresponds to /b the word b one that is in i Shema /i . /b Although it is not the tetragrammaton, it expresses the essence of faith in God. b According to /b what b Rabbi Tanḥum /b said that b Rabbi Yehoshua ben Levi said, /b that the eighteen blessings correspond to the eighteen vertebrae in the spine, the additional blessing b corresponds to the small vertebra that is /b at the bottom b of the spine. /b ,In light of the previous mention of the blessing of the heretics, the Gemara explains how this blessing was instituted: b The Sages taught: Shimon HaPakuli arranged /b the b eighteen blessings, /b already extant during the period of the Great Assembly, b before Rabban Gamliel, /b the i Nasi /i of the Sanhedrin, b in order in Yavne. /b Due to prevailing circumstances, there was a need to institute a new blessing directed against the heretics. b Rabban Gamliel said to the Sages: Is there any person who knows to institute the blessing of the heretics, /b a blessing directed against the Sadducees? b Shmuel HaKatan, /b who was one of the most pious men of that generation, b stood and instituted it. /b ,The Gemara relates: b The next year, /b when Shmuel HaKatan served as the prayer leader, b he forgot /b that blessing, |
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136. Babylonian Talmud, Bekhorot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •lieberman, saul Found in books: Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 235| 8a. הדולפנין פרין ורבין כבני אדם מאי דולפנין אמר רב יהודה בני ימא,כל שביציו מבחוץ מוליד וכל שבפנים מטיל ביצים,איני והאמר שמואל אווז ואווז בר כלאים זה בזה והוינן בה מ"ט אמר אביי זה ביציו מבחוץ וזה ביציו מבפנים ותרוייהו מטילי ביצים,אלא כל שזכרותו מבחוץ מוליד מבפנים מטיל ביצים,כל שתשמישו ביום יולד ביום בלילה יולד בלילה כל שתשמישו בין ביום בין בלילה יולד בין ביום בין בלילה,תשמישו ביום יולד ביום תרנגול בלילה יולד בלילה עטלף תשמישו בין ביום בין בלילה יולד בין ביום בין בלילה אדם וכל דדמי ליה,למאי נפקא מינה לכדרב מרי בריה דרב כהנא דאמר רב מרי בריה דרב כהנא בדק בקינה של תרנגולין מערב יו"ט ולא מצא בה ביצה ולמחר השכים ומצא בה ביצה מותרת באכילה ביו"ט אימר לא בדק יפה,והלא בדק יפה אימר יצתה רובה וחזרה הוה וכדרבי יוחנן דא"ר יוחנן ביצה שיצתה רובה מערב יו"ט וחוזרת מותרת לאוכלה ביו"ט,כל שתשמישו ועיבורו שוה יולדים ומגדלים זה מזה הכל משמשין פנים כנגד עורף חוץ משלשה שמשמשין פנים כנגד פנים ואלו הן דג ואדם ונחש,ומ"ש הני תלתא כי אתא רב דימי אמרי במערבא הואיל ודיברה עמהם שכינה,תנא גמל אחור כנגד אחור:,ת"ר תרנגולת לעשרים ואחד יום וכנגדה באילן לוז כלב לחמשים יום וכנגדו באילן תאינה חתול לחמשים ושנים יום וכנגדו באילן תות חזיר לששים יום כנגדו באילן תפוח שועל וכל מיני שרצים ששה חדשים וכנגדם באילן תבואה,בהמה דקה טהורה לחמשה חדשים וכנגדן באילן גפן בהמה גסה טמאה לשנים עשר חודש וכנגדו באילן דקל טהורה לתשעה חדשים וכנגדה באילן זית הזאב והארי והדוב והנמר והברדלס והפיל והקוף והקיפוף לשלש שנים וכנגדן באילן בנות שוח,אפעה לשבעים שנה וכנגדו באילן חרוב חרוב זה משעת נטיעתו עד שעת גמר פירותיו שבעים שנה וימי עיבורו שלש שנים נחש לשבע שנים ולאותו רשע לא מצינו חבר ויש אומרים מוכססים,מנא הני מילי אמר רב יהודה אמר רב ומטו בה משום דר' יהושע בן חנניא שנאמר (בראשית ג, יד) ארור אתה מכל הבהמה ומכל חית השדה אם מבהמה נתקללה מחיה לא כ"ש,אלא לומר לך כשם שנתקללה הבהמה מחיה אחד לשבעה ומאי ניהו חמור מחתול כך נתקלל הוא מבהמה אחת לשבע דהוה ליה שב שני,אימא כשם שנתקללה חיה מבהמה אחת לשלש שנים ומאי ניהו ארי מחמור כך נתקלל הוא מחיה אחת לשלש שנים דהוה ליה תשע שנים | 8a. b The i dulfanin /i reproduce like people. /b The Gemara asks: b What are i dulfanin /i ? Rav Yehuda says: /b They are creatures that are called b sons of the sea. /b ,The i baraita /i continues: In the case of b any /b male animal b whose testicles are external, /b the female b gives birth /b to live offspring, b and /b in the case of b any /b male animal b whose testicles are internal, /b the female b lays eggs. /b ,The Gemara asks: b Is that so? But doesn’t Shmuel say /b that a domestic b goose and a wild goose are /b considered b diverse kinds, /b and one may not mate them b with each other. And we discussed it: What is the reason? Abaye said: /b In the case of b this /b one, the male wild goose, b its testicles are external, and /b in the case of b that /b one, the domestic goose, b its testicles are internal. /b The Gemara comments: b And /b yet b both /b geese b lay eggs. /b Evidently, the fact that the male’s testicles are external does not prove that the female gives birth., b Rather, /b the i baraita /i must mean the following: With regard to b any /b animal b whose male /b reproductive b organ /b is b external, /b the female b gives birth, /b and in the case of any male animal whose reproductive organ is b internal, /b the female b lays eggs. /b Although the testicles of the male wild goose are external, its reproductive organ is internal.,§ The i baraita /i continues to discuss matters of animal procreation: b Any /b species b whose sexual intercourse /b occurs only b during the daytime gives birth /b only b during the daytime; /b any species whose intercourse occurs only b at night gives birth /b only b at night; any /b species b whose intercourse /b occurs b both during the daytime and at night gives birth both during the daytime and at night. /b ,The Gemara elaborates: The statement that any species whose b intercourse /b occurs b during the daytime gives birth during the daytime /b is referring to b a chicken. /b The statement that any species whose intercourse occurs b at night gives birth at night /b is referring to b a bat. /b The statement that any species whose b intercourse /b occurs b both during the daytime and at night gives birth both during the daytime and at night /b is referring to b a human and any /b creature b that is similar to him. /b ,The Gemara asks: b What /b halakhic b difference is /b there whether an animal gives birth during the daytime or at night? The Gemara answers: The difference is b with regard to that which Rav Mari, son of Rav Kahana, /b said. b As Rav Mari, son of Rav Kahana, said: /b If one b examined a chicken’s nest on a Festival eve and did not find an egg in it, and the following day, /b on the Festival, b he rose early, /b before dawn, b and found an egg in it, consumption /b of the egg is b permitted on the Festival. /b It is not considered an egg that was laid on the Festival, which is forbidden (see i Beitza /i 2a), as chickens do not lay eggs at night. Although he examined the nest before the Festival and failed to find an egg there, one is compelled to b say /b that b he did not examine /b the nest b carefully. /b ,The Gemara challenges: b But he did examine /b the nest b carefully, /b as the i baraita /i states that he examined it. The Gemara explains: One must b say /b that this b was /b a case where b most of /b the egg b emerged /b on the eve of the Festival b and returned /b inside its mother before the examination. b And /b this ruling is b in accordance with /b the opinion b of Rabbi Yoḥa, as Rabbi Yoḥa says: /b In a case where b most of the egg emerged on the eve of the Festival and returned /b inside its mother it is b permitted to eat it on the Festival, /b as once most of it emerged it is considered to have been laid already.,§ The i baraita /i continues: b Any /b two animals of different species b whose /b manner of b intercourse and /b time of b gestation are identical can have offspring /b together b and /b can b raise, /b i.e., nurse, the young b of each other. /b With regard to the manner of intercourse, b all /b species b engage in intercourse /b with b the face /b of the male b opposite the back of the neck /b of the female, meaning that the male comes from behind the female, b except for three /b species b that engage in intercourse face-to-face, and they are these: Fish, and humans, and /b the b snake. /b ,The Gemara asks: b And what is different /b about b these three? When Rav Dimi came /b from Eretz Yisrael to Babylonia he reported that b they say in the West, /b Eretz Yisrael, the following explanation: They are different b because the Divine Presence spoke with them. /b This occurred when the fish swallowed the prophet Jonah (see Jonah 2:11), when Adam and other prophets were spoken to by God, and when the snake caused Adam and Eve to sin (see Genesis 3:14).,A i tanna /i b taught: A camel /b engages in intercourse b back to back /b with its mate.,§ The Gemara cites a i baraita /i that discusses the length of gestation for various animals. b The Sages taught /b that b a chicken /b hatches b after twenty-one days, and corresponding to it /b in length of gestation b with regard to trees is the almond, /b which ripens twenty-one days after the budding of the flower. b A dog /b gives birth b after fifty days, and corresponding to it with regard to trees is the fig. A cat /b gives birth b after fifty-two days, and corresponding to it with regard to trees is the mulberry. A pig /b gives birth b after sixty days, /b and b corresponding to it with regard to trees is the apple. A fox and all types of creeping animals /b give birth after b six months, and corresponding to them with regard to trees, /b i.e., plants, b is grain. /b , b Small kosher livestock, /b such as sheep or goats, give birth b after five months, and corresponding to them with regard to trees is the grapevine. Large non-kosher livestock, /b such as camels or donkeys, give birth b after twelve months, and corresponding to them with regard to trees is the date palm. /b Large b kosher /b livestock, such as cows, give birth b after nine months, and corresponding to them with regard to trees is the olive. The wolf, and the lion, and the bear, and the leopard, and the i bardelas /i , and the elephant, and the monkey, and the long-tailed ape /b give birth b after three years, and corresponding to them with regard to trees is the white fig. /b ,The i baraita /i continues: b A viper /b gives birth b after seventy years, and corresponding to it with regard to trees is the carob. /b In the case of b this carob, /b the period b from the time of its planting until the time of the ripening of its fruit is seventy years, and the length of its gestation is three years. A snake /b is born b after seven years, and for that wicked /b animal b we have not found a counterpart /b among trees. b And some say /b that b i mukhsasim /i /b are the equivalent, as they ripen after seven years.,The Gemara asks: b From where is this matter, /b that the gestation period of a snake is seven years, derived? b Rav Yehuda says /b that b Rav says, and /b some b determined it /b to be b in the name of Rabbi Yehoshua ben Ḥaya: /b It is derived from b that /b which b is stated /b with regard to the punishment of the snake for causing Adam and Eve to sin: b “Cursed are you from among all animals, and from among all beasts of the field” /b (Genesis 3:14), in that your gestation period should be longer than all of them. Now, why does the verse mention the beasts of the field, i.e., undomesticated animals? b If /b the snake b was cursed /b more b than the domesticated animals, /b then b all the more so /b is it b not /b clear that it was cursed more b than the undomesticated animals? /b The shortest gestation period of domesticated animals, which is five months for a goat, is longer than the shortest gestation period among undomesticated animals, which is fifty-two days for a cat., b Rather, /b the verse mentions the beasts of the field b to tell you: Just as the domesticated animals were cursed /b more b than the undomesticated animals by /b a proportion of b one to seven; /b the Gemara interjects: b And /b with regard to b what /b case b is that? /b It is with regard to b a donkey, /b whose gestation period as mentioned is twelve months, compared b to a cat, /b whose gestation period is fifty-two days. Seven times longer than fifty-two days is 364 days, which means that the gestation period of the donkey, which is one year, is almost exactly seven times longer than that of the cat. Rav Yehuda continues: b So too, /b the snake b was cursed /b more b than domesticated animals, /b i.e., the donkey, in a proportion of b one to seven, which is /b a total of b seven years. /b ,The Gemara challenges: b Say /b that the verse can be interpreted as follows: b Just as the undomesticated animals were cursed /b more b than the domesticated animals /b by a measure of b one /b year b to three years; /b the Gemara interjects: b And /b in b what /b case b is that? /b It is in the case of b a lion, /b whose gestation period is three years, compared b to a donkey, /b whose gestation period is one year. The Gemara continues its challenge: b So too, /b the snake b was cursed /b more b than the undomesticated animals, /b i.e., the lion, by a proportion of b one /b year b to three years, which is nine years. /b |
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137. Babylonian Talmud, Bava Qamma, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 119| 33a. אחר לית ליה אימתא דרביה האי אית ליה אימתא דרביה,רב זביד משמיה דרבא מתני לה אהא ומצא פרט לממציא את עצמו מכאן א"ר אליעזר בן יעקב מי שיצתה אבן מתחת ידו והוציא הלה את ראשו וקיבלה פטור א"ר יוסי בר חנינא פטור מגלות וחייב בארבעה דברים,מאן דמתני לה אהא כ"ש אקמייתא ומאן דמתני לה אקמייתא אבל אהא פטור לגמרי:,ת"ר פועלים שבאו לתבוע שכרן מבעל הבית ונגחן שורו של בעל הבית ונשכן כלבו של בעה"ב ומת פטור אחרים אומרים רשאין פועלין לתבוע שכרן מבעל הבית,ה"ד אי דשכיח במתא מ"ט דאחרים אי דשכיח בבית מ"ט דת"ק,לא צריכא בגברא דשכיח ולא שכיח וקרי אבבא ואמר להו אין מר סבר אין עול תא משמע ומ"ס אין קום אדוכתך משמע,תניא כמ"ד אין קום אדוכתך משמע דתניא פועל שנכנס לתבוע שכרו מבעה"ב ונגחו שורו של בעה"ב או נשכו כלבו פטור אע"פ שנכנס ברשות אמאי פטור אלא לאו דקרי אבבא ואמר ליה אין וש"מ אין קום אדוכתך משמע:, big strongמתני׳ /strong /big שני שוורין תמין שחבלו זה את זה משלמין במותר חצי נזק שניהן מועדין משלמין במותר נזק שלם,אחד תם ואחד מועד מועד בתם משלם במותר נ"ש תם במועד משלם במותר חצי נזק,וכן שני אנשים שחבלו זה בזה משלמין במותר נזק שלם,אדם במועד ומועד באדם משלם במותר נזק שלם אדם בתם ותם באדם אדם בתם משלם במותר נזק שלם תם באדם משלם במותר חצי נזק ר' עקיבא אומר אף תם שחבל באדם משלם במותר נזק שלם:, big strongגמ׳ /strong /big ת"ר (שמות כא, לא) כמשפט הזה יעשה לו כמשפט שור בשור כך משפט שור באדם מה שור בשור תם משלם חצי נזק ומועד נזק שלם אף שור באדם תם משלם חצי נזק ומועד נזק שלם,ר' עקיבא אומר כמשפט הזה כתחתון ולא כעליון,יכול משלם מן העלייה ת"ל יעשה לו מגופו משלם ואינו משלם מן העלייה,ורבנן זה למה לי לפוטרו מארבעה דברים,ורבי עקיבא לפוטרו מארבעה דברים מנא ליה נפקא ליה (ויקרא כד, יט) מאיש כי יתן מום בעמיתו איש בעמיתו ולא שור בעמיתו,ורבנן אי מההיא הוה אמינא צער לחודיה אבל ריפוי ושבת אימא ליתן ליה קמ"ל:, big strongמתני׳ /strong /big שור שוה מנה שנגח שור שוה מאתים ואין הנבילה יפה כלום נוטל את השור:, big strongגמ׳ /strong /big מתניתין מני רבי עקיבא היא דתניא יושם השור בב"ד דברי רבי ישמעאל רבי עקיבא אומר הוחלט השור,במאי קמיפלגי ר' ישמעאל סבר בעל חוב הוא וזוזי הוא דמסיק ליה ור' עקיבא סבר שותפי נינהו,וקמיפלגי בהאי קרא (שמות כא, לה) ומכרו את השור החי וחצו את כספו ר' ישמעאל סבר לבי דינא קמזהר רחמנא ור"ע סבר לניזק ומזיק מזהר להו רחמנא,מאי בינייהו הקדישו ניזק איכא בינייהו,בעא מיניה רבא מר"נ מכרו מזיק לר' ישמעאל מהו כיון דא"ר ישמעאל בעל חוב הוא וזוזי הוא דמסיק ליה מכור או דלמא | 33a. The Gemara answers: b Another /b person b does not have awe of his mentor. /b Therefore, even if the welder urges another person to leave, he must ascertain that that person actually did so, and otherwise he is liable to be exiled. By contrast, b this /b apprentice b has awe of his mentor, /b and so the welder may assume that if he instructed him to leave, he certainly did. Therefore, if in reality the apprentice did not leave and is killed by the sparks, the welder is not liable to be exiled, as he is not held accountable., b Rav Zevid taught in the name of Rava /b that b this /b aforementioned statement of Rabbi Yosei bar Ḥanina is in reference not to the above i baraita /i but is b in reference to this /b i baraita /i : It is stated in the verse concerning one who kills unintentionally: “And the head slips off the helve, b and finds /b his neighbor, and he dies” (Deuteronomy 19:5); this serves to b exclude /b one b who introduces himself /b into an area of danger, in which case the one who kills unintentionally is exempt from exile. b From here Rabbi Eliezer ben Ya’akov says: /b With regard to b one whom a stone departed from his hand, and another /b person b stuck out his head and received /b a blow from b it /b and died, the one who threw the stone is b exempt /b from exile. It is in reference to this statement that b Rabbi Yosei bar Ḥanina says: He is exempt from exile /b for killing him. b But /b if the victim was merely injured, he is b liable to /b pay b four types of indemnity. /b ,The Gemara comments: b The one who teaches this /b statement b in reference to this /b i baraita /i , b all the more so /b he would teach it b in reference to the first /b i baraita /i , where one entered the workshop of the carpenter. b But the one who teaches it with regard to the first /b i baraita /i teaches it only in reference to that i baraita /i . b But in this /b i baraita /i he is b entirely exempt /b from liability for injury, as one could claim that he is completely blameless.,§ b The Sages taught: /b With regard to salaried b laborers who came /b into their employer’s courtyard b to claim their wages from the homeowner, and the homeowner’s ox gored them, or the homeowner’s dog bit them, and /b a laborer b died, /b the homeowner is b exempt. Others say /b that he is liable, as salaried b laborers are allowed /b to enter their employer’s property b to claim their wages from the homeowner. /b ,The Gemara asks: b What are the circumstances? If /b the employer b can be found in the city, what is the reason of the others, /b who hold him liable? The laborers could have met him in the city to claim their wages and did not need to enter his courtyard. b If he can be found /b only b at home, what is the reason of the first i tanna /i , /b who exempts him? Clearly they are entitled to claim their wages.,The Gemara answers: b No, /b these are not the circumstances under discussion. This i halakha /i is b necessary /b only b with regard to a man who can /b sometimes b be found /b in town b and /b sometimes b cannot be found /b in town, b and /b the laborers b called /b to him b at the gate /b of his courtyard, b and he said to them: Yes. /b One b Sage, /b referred to as the others, b holds /b that the term b yes /b in this context b indicates: Come in. /b Therefore, he is liable for their death. b And /b one b Sage, /b the first i tanna /i , b holds /b that the term b yes /b in this context b indicates: Stand in your place /b and I will come out to you. Since he did not give them permission to enter, he is exempt., b It is taught /b in a i baraita /i b in accordance with /b the opinion of b the one who says /b that b yes /b in this context b indicates: Stand in your place. As it is taught /b in a i baraita /i : With regard to a salaried b laborer who entered /b his employer’s courtyard b to claim his wages from the homeowner, and the homeowner’s ox gored him, or his dog bit him, /b the homeowner b is exempt, although /b the laborer b entered with permission. /b The Gemara asks: b Why /b is he b exempt /b if the laborer entered with permission? b Rather, is it not /b because it is a case b where /b the laborer b called /b him b at the gate, and /b he b said to him: Yes? Conclude from it /b that b yes /b in this context b indicates: Stand in your place. /b , strong MISHNA: /strong With regard to b two innocuous oxen that injured each other, /b the respective damages are evaluated, and if one amount is more than the other, the owner b pays half the damages with regard to the difference. /b In other words, the owner of the ox that caused the greater damage pays the other owner half the difference. If b both oxen were forewarned, /b the owner of the ox that caused the greater damage b pays the full /b cost of the b damage with regard to the difference. /b ,In a case where b one /b of the oxen was b innocuous and /b the other b one /b was b forewarned, /b if the b forewarned /b ox caused greater damage b to /b the b innocuous /b ox than the reverse, the owner of the forewarned ox b pays the full /b cost of the b damage with regard to the difference. /b If the b innocuous /b ox caused greater damage b to /b the b forewarned /b ox, its owner b pays half the damage with regard to the difference. /b , b And similarly, /b with regard to b two people who injured each other, /b the one who did greater damage b pays the full /b cost of the b damage with regard to the difference, /b since one is always considered forewarned with regard to damage he causes.,If b a person /b caused damage b to a forewarned /b ox b and /b the b forewarned /b ox caused damage b to /b the b person, /b whichever side caused the greater damage b pays the full /b cost of the b damage with regard to the difference. /b In a case where b a person /b caused damage b to an innocuous /b ox b and /b the b innocuous /b ox caused damage b to /b the b person, /b if b the person /b caused greater ficial damage b to /b the b innocuous /b ox b he pays the full /b cost of the b damage with regard to the difference. /b If the b innocuous /b ox caused greater damage b to the person, /b its owner b pays /b only b half the damage with regard to the difference. Rabbi Akiva says: /b The owner of the b innocuous /b ox b that injured a person also pays the full /b cost of the b damage with regard to the difference. /b Rabbi Akiva does not distinguish between an innocuous and a forewarned ox in a case where an ox injures a person., strong GEMARA: /strong With regard to the dispute between Rabbi Akiva and the Rabbis about a case where an ox injures a person, b the Sages taught: /b It is derived from the verse: “Whether it has gored a son, or has gored a daughter, b according to this judgment shall it be done to him” /b (Exodus 21:31), that b as is the judgment /b concerning b an ox /b that causes damage b to an ox, so is the judgment /b with regard to b an ox /b that causes damage b to a person. Just as /b with regard to b an ox /b that causes damage b to an ox, /b if it is b innocuous /b its owner b pays half /b the cost of b the damage and /b if it is b forewarned /b he pays the b full /b cost of the b damage, so too, /b with regard to b an ox /b that causes damage b to a person, /b if it is an b innocuous /b ox its owner b pays half /b the cost of b the damage and /b if it is a b forewarned /b ox the owner pays the b full /b cost of the b damage. /b , b Rabbi Akiva says: /b It is derived from the phrase b “according to this judgment” /b that the i halakha /i with regard to an ox that gores a person is judged b like /b the case that appears in b the lower /b verse, i.e., the case of a forewarned ox, which appears in Exodus 21:29, b and not like /b the case that appears in b the upper /b verse, i.e., the case of an innocuous ox, which appears in Exodus 21:28.,One b might /b have thought that since the case of an ox that gored a person is compared to the case of a forewarned ox, the owner also b pays from /b his b superior-quality /b property. Therefore, b the verse states: “Shall it be done to him [ i lo /i ],” /b indicating b he pays /b restitution exclusively b from /b the proceeds of the sale of the b body /b of his belligerent ox b and does not pay from /b his b superior-quality /b property, as the word i lo /i can also be understood as referring to the ox. In this manner the case of an innocuous ox that gores a person is compared to the i halakha /i of an innocuous ox that gores another ox, whereas with regard to the amount of restitution, it is compared to the case of a forewarned ox.,The Gemara asks: b And /b according to the opinion of b the Rabbis, /b who do not differentiate between an ox that gores a person and one that gores an animal, inasmuch as the distinction between an innocuous and a forewarned ox applies in both cases, b why do I /b need the seemingly superfluous word b “this”? /b The Gemara answers: The word is stated b to exempt him from the four types of indemnity /b that one who injures another person is liable to pay, thereby emphasizing the comparison to the case of an ox that gores an ox.,The Gemara asks: b And from where does Rabbi Akiva /b derive the i halakha /i b exempting him from /b paying these b four types of indemnity? /b The Gemara answers: b He derives it from /b the verse: b “And if a man maims his neighbor, /b as he has done, so shall be done to him” (Leviticus 24:19). Rabbi Akiva derives from here that only when b a man /b injures b his neighbor /b is he liable to pay these four types of indemnity, b but not /b when b an ox /b injures b his neighbor. /b ,The Gemara asks: b And /b why do b the Rabbis /b not derive this i halakha /i from that verse? The Gemara answers: b If /b it would have been derived b from that /b verse, b I would have said /b that he is exempt b only /b from paying for b pain, but /b for b medical costs and loss of liveli-hood, /b I would b say /b that he is liable b to give him /b compensation. Therefore, the phrase “according to this judgment” b teaches us /b that he is not liable to pay compensation for anything other than the damage itself., strong MISHNA: /strong With regard to an innocuous b ox worth one hundred dinars that gored an ox worth two hundred /b dinars, b and the carcass /b of the dead ox b is not worth anything, /b its owner b takes the /b entire b ox /b that gored it, since it is worth half the value of the damage., strong GEMARA: /strong b Whose /b opinion is expressed in the b mishna, /b which rules that the injured party takes the ox immediately? b It is /b the opinion of b Rabbi Akiva, as it is taught /b in a i baraita /i : After it gores another ox, b the /b belligerent b ox shall be appraised in court /b before it is taken by the injured party, this is b the statement of Rabbi Yishmael. Rabbi Akiva says: The ox was /b already b assigned /b to the owner of the dead ox as payment, and if the amount of damages is not contested by the owner of the goring ox, no further legal steps are required.,The Gemara explains: b With regard to what /b principle b do /b they b disagree? Rabbi Yishmael holds /b that the owner of the dead ox b is /b considered b a creditor /b of the owner of the belligerent ox, b and it is money that he is claiming from him, /b but he has no ownership of the body of the belligerent ox. b And Rabbi Akiva holds /b that b they are partners, /b i.e., from the time the innocuous ox killed the other ox, the owner of the dead ox has a share of ownership in the belligerent ox., b And they disagree with regard to /b the meaning of b this verse: “Then they shall sell the live ox, and divide its monetary value” /b (Exodus 21:35). b Rabbi Yishmael holds /b that b the Merciful One is commanding the court /b to evaluate the damages in this manner, b and Rabbi Akiva holds /b that b the Merciful One is commanding the injured /b party b and the one liable for damage /b to split ownership of the live ox, without the involvement of the court.,The Gemara asks: b What is /b the practical difference b between /b the two opinions as to whether or not they are considered partners? The Gemara answers: There b is /b a practical difference b between them /b in a case where b the injured /b party b consecrated /b the ox to the Temple. According to the opinion of Rabbi Yishmael, until the court transfers the ox to the injured party, it still belongs to its owner, and therefore the injured party cannot consecrate it. According to the opinion of Rabbi Akiva, the injured party owns the ox from the time the damage was inflicted, and he can therefore consecrate it., b Rava asked Rav Naḥman: /b If b the one liable for damage sold /b the ox, b what is /b the i halakha /i b according to Rabbi Yishmael? /b Is it that b since Rabbi Yishmael says /b that the injured party b is /b considered b a creditor, and it is /b merely b money that he is claiming from him, it is sold? Or perhaps /b |
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138. Babylonian Talmud, Bava Metzia, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •lieberman, saul Found in books: Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 307| 30b. לא יהיה בך אביון שלך קודם לשל כל אדם,אלא לזקן ואינו לפי כבודו,אמר רבה הכישה חייב בה אביי הוה יתיב קמיה דרבה חזא להנך עיזי דקיימו שקל קלא ושדא בהו א"ל איחייבת בהו קום אהדרינהו,איבעיא להו דרכו להחזיר בשדה ואין דרכו להחזיר בעיר מהו מי אמרינן השבה מעליא בעינן וכיון דלאו דרכיה להחזיר בעיר לא לחייב או דלמא בשדה מיהת הוא דאיחייב ליה וכיון דאיחייב ליה בשדה איחייב ליה בעיר תיקו,אמר רבא כל שבשלו מחזיר בשל חבירו נמי מחזיר וכל שבשלו פורק וטוען בשל חבירו נמי פורק וטוען,רבי ישמעאל ברבי יוסי הוה קאזיל באורחא פגע ביה ההוא גברא הוה דרי פתכא דאופי אותבינהו וקא מיתפח א"ל דלי לי אמר ליה כמה שוין א"ל פלגא דזוזא יהיב ליה פלגא דזוזא ואפקרה,הדר זכה בהו הדר יהיב ליה פלגא דזוזא ואפקרה חזייה דהוה קא בעי למיהדר למזכיה בהו א"ל לכולי עלמא אפקרנהו ולך לא אפקרנהו,ומי הוי הפקר כי האי גוונא והתנן בש"א הפקר לעניים הפקר וב"ה אומרים אינו הפקר עד שיהא הפקר לעניים ולעשירים כשמיטה,אלא רבי ישמעאל ברבי יוסי לכולי עלמא אפקרינהו ובמלתא בעלמא הוא דאוקמיה,והא רבי ישמעאל ברבי יוסי זקן ואינו לפי כבודו הוה ר' ישמעאל ברבי יוסי לפנים משורת הדין הוא דעבד,דתני רב יוסף (שמות יח, כ) והודעת להם זה בית חייהם את הדרך זו גמילות חסדים [(אשר) ילכו זה ביקור חולים בה זו קבורה ואת המעשה זה הדין אשר יעשון זו לפנים משורת הדין:,אמר מר (אשר) ילכו זה ביקור חולים היינו גמילות חסדים לא נצרכה אלא לבן גילו דאמר מר בן גילו נוטל אחד מששים בחליו ואפי' הכי מבעי ליה למיזל לגביה,בה זו קבורה היינו גמילות חסדים לא נצרכה אלא לזקן ואינו לפי כבודו,אשר יעשון זו לפנים משורת הדין דאמר ר' יוחנן לא חרבה ירושלים אלא על שדנו בה דין תורה אלא דיני דמגיזתא לדיינו אלא אימא שהעמידו דיניהם על דין תורה ולא עבדו לפנים משורת הדין:, big strongמתני׳ /strong /big אי זו היא אבידה מצא חמור או פרה רועין בדרך אין זו אבידה חמור וכליו הפוכין פרה רצה בין הכרמים הרי זו אבידה החזירה וברחה החזירה וברחה אפי' ארבעה וחמשה פעמים חייב להחזירה שנאמר (דברים כב, א) השב תשיבם,היה בטל מסלע לא יאמר לו תן לי סלע אלא נותן לו שכרו כפועל אם יש שם בית דין מתנה בפני ב"ד אם אין שם ב"ד בפני מי יתנה שלו קודם:, big strongגמ׳ /strong /big אטו כל הני דאמרינן לאו אבידה הוו אמר רב יהודה הכי קאמר אי זו היא כלל אבידה שהוא חייב בה מצא חמור ופרה רועין בדרך אין זו אבידה ולא מיחייב בה חמור וכליו הפוכים פרה ורצה בין הכרמים הרי זו אבידה ומיחייב בה,ולעולם אמר רב יהודה אמר רב עד שלשה ימים היכי דמי אי בלילותא אפי' חדא שעתא נמי אי ביממא אפי' טובא נמי לא,לא צריכא דהוה חזי לה בקדמתא ובחשכתא תלתא יומי אמרינן איתרמויי אתרמי לה ונפקא טפי ודאי אבידה היא,תניא נמי הכי מצא טלית וקרדום | 30b. b there shall be no needy among you” /b (Deuteronomy 15:4). This verse can be understood as a command, indicating that it is incumbent upon each individual to ensure that he will not become needy. Therefore, b your /b assets b take precedence over /b the assets b of any /b other b person. /b ,The Gemara concludes: b Rather, /b the verse is necessary b to /b derive the exemption from returning the lost item in the case where he was b an elderly person and it is not in keeping with his dignity /b to tend to the item., b Rabba says: /b If there was a lost animal and the elderly person began the process of returning it, e.g., if he b struck it /b even once to guide it in a certain direction, he is b obligated /b to tend b to it /b and return it. The Gemara relates: b Abaye was sitting before Rabba /b and b saw these goats standing /b nearby. b He picked up a clod of dirt and threw it at them, /b causing them to move. Rabba b said to him: You have /b thereby b obligated yourself to /b return b them. Arise and return them /b to their owner., b A dilemma was raised before /b the Sages: In a case of a person for whom it b is his /b typical b manner to return /b an item of that type b in the field, /b where there are fewer onlookers, b but it is not his /b typical b manner to return /b an item of that type b in the city, what is /b the i halakha /i ? Do b we say /b that for one to be obligated to return a lost item b we need an unequivocal /b obligation to b return /b it that applies in all cases, b and since it is not his /b typical b manner to return /b an item of that sort b in the city, let him not be obligated /b to return such an item at all? b Or perhaps, he is obligated in any event /b to return the item b in the field, and once he is obligated /b to return b it in the field, he is /b also b obligated in the city. /b The Gemara concludes: The dilemma b shall stand /b unresolved., b Rava says: /b In b any /b case b where he would recover his own /b item and would consider it to be in keeping with his dignity, he is b also /b obligated to b return another’s /b item. b And any /b case where b he unloads and loads his own /b animal’s burden, he is b also /b obligated to b unload and load /b the burden of b another’s /b animal.,The Gemara relates: b Rabbi Yishmael, son of Rabbi Yosei, was walking on the road. A certain man encountered him, /b and that man b was carrying a burden /b that consisted of sticks b of wood. He set down /b the wood b and was resting. /b The man b said to him: Lift /b them b for me /b and place them upon me. Since it was not in keeping with the dignity of Rabbi Yishmael, son of Rabbi Yosei, to lift the wood, Rabbi Yishmael b said to him: How much are they worth? /b The man b said to him: A half-dinar. /b Rabbi Yishmael, son of Rabbi Yosei, b gave him a half-dinar, /b took possession of the wood, b and declared /b the wood b ownerless. /b ,The man b then reacquired /b the wood b and /b again requested that Rabbi Yishmael, son of Rabbi Yosei, lift the wood for him. Rabbi Yishmael, son of Rabbi Yosei, b again gave him a half-dinar, /b again took possession of the wood, b and /b again b declared /b the wood b ownerless. He /b then b saw that /b the man b desired to reacquire /b the sticks of wood. Rabbi Yishmael, son of Rabbi Yosei, b said to him: I declared /b the sticks of wood b ownerless with regard to everyone /b else, b but I did not declare them ownerless with regard to you. /b ,The Gemara asks: b But is /b property b rendered ownerless in a case like this? But didn’t we learn /b in a mishna ( i Pe’a /i 6:1) that b Beit Shammai say: /b Property b declared ownerless for the poor is /b thereby rendered b ownerless. And Beit Hillel say: It is not ownerless, until /b the property b will be ownerless for the poor and for the rich, like /b produce during b the Sabbatical Year, /b which is available for all. As the i halakha /i is in accordance with the opinion of Beit Hillel, how could Rabbi Yishmael, son of Rabbi Yosei, declare the wood ownerless selectively, excluding the prior owner of the wood?, b Rather, Rabbi Yishmael, son of Rabbi Yosei, /b actually b declared /b the wood b ownerless to everyone /b without exception, b and /b it b was with a mere statement that he prevented him /b from reacquiring the wood, i.e., he told the man not to reacquire the wood even though there was no legal impediment to that reacquisition.,The Gemara asks: b But wasn’t Rabbi Yishmael, son of Rabbi Yosei, an elderly person and it was not in keeping with his dignity /b to tend to the item? Why did he purchase the wood and render it ownerless in order to absolve himself of the obligation to lift the burden if he had no obligation to do so in the first place? The Gemara answers: In the case of b Rabbi Yishmael, son of Rabbi Yosei, he conducted /b himself b beyond the letter of the law, /b and he could have simply refused the request for help.,The Gemara cites a source for going beyond the letter of the law in the performance of mitzvot. b As Rav Yosef taught /b in a i baraita /i with regard to the verse: “And you shall teach them the statutes and the laws, and shall show them the path wherein they shall walk and the action that they must perform” (Exodus 18:20). The i baraita /i parses the various directives in the verse. b “And you shall teach them,” that /b is referring to b the structure of their livelihood, /b i.e., teach the Jewish people trades so that they may earn a living; b “the path,” that /b is referring to b acts of kindness; “they shall walk,” that /b is referring to b visiting the ill; “wherein,” that /b is referring to b burial; “and the action,” that /b is referring to acting in accordance with the letter of the b law; “that they must perform,” that /b is referring to acting b beyond the letter of the law. /b ,The Gemara analyzes the i baraita /i . b The Master said: /b With regard to the phrase b “they shall walk,” that /b is referring to b visiting the ill. /b The Gemara asks: b That is /b a detail of b acts of kindness; /b why does the i baraita /i list it separately? The Gemara answers: The reference to visiting the ill is b necessary only for the contemporary of /b the ill person, b as the Master said: /b When b one who is a contemporary /b of an ill person visits him, he b takes one-sixtieth of his illness. /b Since visiting an ill contemporary involves contracting a bit of his illness, a special derivation is necessary to teach that b even so, he is required to go /b and visit b him. /b ,It was taught in the i baraita /i : With regard to the phrase b “wherein,” that /b is referring to b burial. /b The Gemara asks: b That is /b a detail of b acts of kindness; /b why does the i baraita /i list it separately? The Gemara answers: The reference to burial is b necessary only to /b teach the i halakha /i of b an elderly person, and /b it is in a circumstance where b it is not in keeping with his dignity /b to bury the dead. Therefore, a special derivation is necessary to teach that even so, he is required to participate in the burial.,It was taught in the i baraita /i : b “That they must perform”; that /b is referring to acting b beyond the letter of the law, as Rabbi Yoḥa says: Jerusalem was destroyed only for /b the fact b that they adjudicated /b cases on the basis of b Torah law in /b the city. The Gemara asks: b Rather, /b what else should they have done? b Should they rather have adjudicated /b cases on the basis of b arbitrary decisions [ i demagizeta /i ]? Rather, say: That they established their rulings on /b the basis of b Torah law and did not go beyond the letter of the law. /b , strong MISHNA: /strong b Which is /b the item that is considered b lost property? /b If b one found a donkey or a cow grazing on the path, that is not lost property, /b as presumably the owners are nearby and are aware of the animals’ whereabouts. If one found b a donkey with its accoutrements overturned, or a cow /b that b ran through the vineyards, that is lost property. /b In a case where b one returned /b the lost animal b and it fled, /b and he again b returned it and it fled, even /b if this scenario repeats itself b four or five times, /b he is b obligated to return it /b each time, as it b is stated: /b “You shall not see your brother’s ox or his sheep wandering and disregard them; b you shall return them /b to your brother” (Deuteronomy 22:1).,If in the course of tending to and returning the lost item, the finder b was idle from /b labor that would have earned him b a i sela /i , he shall not say to /b the owner of the item: b Give me a i sela /i /b to compensate me for my lost income. b Rather, /b the owner b gives him his wage as /b if he were b a laborer, /b a payment that is considerably smaller. b If there are /b three men b there /b who can convene as b a court, /b he b may stipulate before the court /b that he will undertake to return the item provided that he receives full compensation for lost income. b If there is no court there before whom can he stipulate /b his condition, b his /b ficial interests b take precedence /b and he need not return the lost item., strong GEMARA: /strong With regard to the question in the mishna: Which is the item that is considered lost property, the Gemara asks: b Is that to say that all those other /b cases b that we stated /b in this chapter b are not lost property? Rav Yehuda said /b that b this /b is what the i tanna /i b is saying: What is the principle /b employed in defining b a lost item that one is obligated to /b return? The mishna cites examples to illustrate the principle: If one b found a donkey or a cow grazing on the path, that is not lost property, and he is not obligated to /b return b it. /b But if one found b a donkey with its accoutrements overturned, or a cow that was running through the vineyards, that is lost property, and he is obligated to /b return b it. /b ,With regard to the ruling in the mishna that a donkey and cow grazing on the path are not considered lost property, the Gemara asks: b And /b is that the case even if they graze there untended b forever? Rav Yehuda said /b that b Rav said: Until three days /b pass they are not lost. Thereafter, they are considered lost. The Gemara asks: b What are the circumstances? If /b the animal is found grazing b at night, even /b if it is untended for b even one hour /b it can be presumed to be lost, as an owner never grazes his animals untended at night. b If /b the animal is found grazing b during the day, even /b if it is untended for b more /b than three days, it is b also not /b presumed to be lost.,The Gemara answers: b No, /b the measure of three days b is necessary /b only in a case b where one saw /b the animal grazing b in the early /b hours in the morning b and in the dark /b of nightfall. For the first b three days, we say: It happened /b that the animal b went out /b a bit earlier or a bit later than usual, but nevertheless, it was with the owner’s knowledge. Once this is observed for b more /b than three days, it is b certainly a lost item. /b , b This is also taught /b in a i baraita /i : If b one found a cloak or an ax /b |
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139. Babylonian Talmud, Bava Batra, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 126| 74b. בר אמוראי לאתויה ורגש ובעי לשמטיה לאטמיה ושדא זיקא דחלא ונחת נפק בת קלא אמר לן מאי אית לכו בהדי קרטליתא דדביתהו דר"ח בן דוסא דעתידה דשדיא תכלתא בה לצדיקי לעלמא דאתי,רב יהודה הינדוא משתעי זימנא חדא הוה אזלינן בספינתא וחזינן ההוא אבן טבא דהוה הדיר לה תנינא נחית בר אמוראי לאתויה אתא תנינא קא בעי למבלע לה לספינתא אתא פישקנצא פסקיה לרישיה אתהפיכו מיא והוו דמא אתא תנינא חבריה שקליה ותליה ליה וחיה הדר אתא קא בעי בלעא לספינתא הדר אתא ציפרא פסקיה לרישיה שקלוה לההיא אבן טבא שדיוה לספינתא הוה הני ציפרי מליחי בהדן אותבינהו עלייהו שקלוה ופרחו להו בהדה,תנו רבנן מעשה ברבי אליעזר ורבי יהושע שהיו באין בספינה והיה ר"א ישן ור' יהושע נעור נזדעזע ר' יהושע וננער ר"א אמר לו מה זה יהושע מפני מה נזדעזעת אמר לו מאור גדול ראיתי בים אמר לו שמא עיניו של לויתן ראית דכתיב (איוב מא, י) עיניו כעפעפי שחר,אמר רב אשי אמר לי הונא בר נתן זימנא חדא הוה קא אזלינן במדברא והואי אטמא דבשרא בהדן פתחנא ונקרינא ואנחנא אעשבי אדמייתינן ציבי חלם אטמא וטוינן כי הדרן לבתר תריסר ירחי שתא חזינהו להנהו גומרי דהוו קא מלחשי כי אתאי לקמיה דאמימר אמר לי ההוא עישבא סמתרי הוה הנהו גומרי דריתמא הוו,(בראשית א, כא) ויברא אלהים את התנינים הגדולים הכא תרגימו ארזילי דימא ר' יוחנן אמר זה לויתן נחש בריח ולויתן נחש עקלתון שנאמר (ישעיהו כז, א) ביום ההוא יפקוד ה' בחרבו הקשה וגו':,(סימן כל שעה ירדן): אמר רב יהודה אמר רב כל מה שברא הקב"ה בעולמו זכר ונקבה בראם אף לויתן נחש בריח ולויתן נחש עקלתון זכר ונקבה בראם ואלמלי נזקקין זה לזה מחריבין כל העולם כולו מה עשה הקב"ה סירס את הזכר והרג הנקבה ומלחה לצדיקים לעתיד לבא שנאמר (ישעיהו כז, א) והרג את התנין אשר בים,ואף בהמות בהררי אלף זכר ונקבה בראם ואלמלי נזקקין זה לזה מחריבין כל העולם כולו מה עשה הקב"ה סירס הזכר וצינן הנקבה ושמרה לצדיקים לעתיד לבא שנאמר (איוב מ, טז) הנה נא כחו במתניו זה זכר ואונו בשרירי בטנו זו נקבה,התם נמי ליסרסיה לזכר וליצננה לנקבה דגים פריצי וליעביד איפכא איבעית אימא נקבה מליחא מעלי איבעית אימא כיון דכתיב (תהלים קד, כו) לויתן זה יצרת לשחק בו בהדי נקבה לאו אורח ארעא הכא נמי לימלחה לנקבה כוורא מליחא מעלי בשרא מליחא לא מעלי,ואמר רב יהודה אמר רב בשעה שביקש הקב"ה לבראות את העולם אמר לו לשר של ים פתח פיך ובלע כל מימות שבעולם אמר לפניו רבש"ע די שאעמוד בשלי מיד בעט בו והרגו שנאמר (איוב כו, יב) בכחו רגע הים ובתבונתו מחץ רהב,אמר ר' יצחק ש"מ שרו של ים רהב שמו ואלמלא מים מכסין אותו אין כל בריה יכולה לעמוד בריחו שנאמר (ישעיהו יא, ט) לא ירעו ולא ישחיתו בכל הר קדשי וגו' כמים לים מכסים אל תקרי לים מכסים אלא לשרה של ים מכסים,ואמר רב יהודה אמר רב ירדן יוצא ממערת פמייס תניא נמי הכי ירדן יוצא ממערת פמייס ומהלך בימה של סיבכי ובימה של טבריא ומתגלגל ויורד לים הגדול ומתגלגל ויורד עד שמגיע לפיו של לויתן שנאמר (איוב מ, כג) יבטח כי יגיח ירדן אל פיהו מתקיף לה רבא בר עולא האי בבהמות בהררי אלף כתיב אלא אמר רבא בר עולא אימתי בהמות בהררי אלף בטוחות בזמן שמגיח ירדן בפיו של לויתן,(סימן ימים גבריאל רעב) כי אתא רב דימי א"ר יוחנן מאי דכתיב (תהלים כד, ב) כי הוא על ימים יסדה ועל נהרות יכוננה אלו שבעה ימים וארבעה נהרות שמקיפין את ארץ ישראל ואלו הן שבעה ימים ימה של טבריא וימה של סדום וימה של חילת וימה של חילתא וימה של סיבכי וים אספמיא וים הגדול ואלו הן ארבעה נהרות ירדן וירמוך וקירומיון ופיגה,כי אתא רב דימי א"ר יונתן עתיד גבריאל לעשות | 74b. i.e., b a diver [ i bar amoraei /i ] /b went into the water b to bring /b up this chest, b and /b the fish b became angry and sought to sever his thigh, but /b the diver b threw /b upon it b a flask of vinegar and they descended /b and swam away. b A Divine Voice emerged /b and b said to us: What /b right b do you have to /b touch b the crate of the wife of Rabbi Ḥanina ben Dosa, as she is destined to insert sky-blue /b wool b in it to /b be used in the ritual fringes of b the righteous in the World-to-Come? /b , b Rav Yehuda from India relates: Once we were traveling in a ship and we saw a certain precious stone that was encircled by a snake. A diver descended to bring it /b up, and the b snake came and sought to swallow the ship. A raven came /b and b cut off its head, /b and b the water turned into blood /b due to the enormousness of the snake. b Another snake came, took /b the precious stone, b and hung it /b on the dead snake, b and it recovered. It returned /b and again b sought to swallow the ship, /b and yet again b a bird came and cut off its head, took that precious stone, /b and b threw it onto the ship. We had with us these salted birds; we placed /b the stone b on them, /b and b they took /b the stone b and flew away with it. /b ,§ Apropos the stories of large sea creatures, the Gemara discusses the large sea creatures mentioned in the Bible. b The Sages taught: /b There was b an incident involving Rabbi Eliezer and Rabbi Yehoshua, who were traveling on a ship, and Rabbi Eliezer was sleeping and Rabbi Yehoshua was awake. Rabbi Yehoshua trembled, and Rabbi Eliezer awoke. /b Rabbi Eliezer b said to him: What is this, Yehoshua; for what /b reason b did you tremble? /b Rabbi Yehoshua b said to him: I saw a great light in the sea. /b Rabbi Eliezer b said to him: Perhaps you saw the eyes of the leviathan, as it is written: “And his eyes are like the eyelids of the morning” /b (Job 41:10)., b Rav Ashi said: Huna bar Natan said to me: Once we were traveling in the desert, and we had a thigh of meat with us. We cut open /b the thigh b and tore /b off the sciatic nerve and the forbidden fat b and put it on the grass. By /b the time b that we brought wood, the thigh had repaired /b itself, b and we roasted it. When we returned /b to that place b after twelve months /b of b the year /b had passed, b we saw that those coals were still glowing. When I came before Ameimar, he said to me: That grass was a drug of life [ i samterei /i ], /b while b those coals were of broom. /b ,The verse states: b “And God created the great sea monsters” /b (Genesis 1:21). b Here, /b in Babylonia, b they interpreted /b this as a reference to the b sea oryx. Rabbi Yoḥa says: This is leviathan the slant serpent, and leviathan the tortuous serpent, as it is stated: “In that day the Lord with His sore /b and great and strong b sword /b will punish leviathan the slant serpent, and leviathan the tortuous serpent” (Isaiah 27:1).,§ The Gemara provides b a mnemonic /b for the following statements of Rav Yehuda citing Rav: b Everything; time; Jordan. Rav Yehuda says /b that b Rav says: Everything that the Holy One, Blessed be He, created in His world, He created male and female. Even leviathan the slant serpent and leviathan the tortuous serpent He created male and female. And if they would have coupled /b and produced offspring, they would have b destroyed the entire world. What did the Holy One, Blessed be He, do? He castrated the male and killed the female, and salted /b the female to preserve it for the banquet b for the righteous in the future. As it is stated: “And He will slay the serpent that is in the sea” /b (Isaiah 27:1)., b And He created even the beasts on the thousand hills /b (see Psalms 50:10) b male and female. And /b they were so enormous that b if they would have coupled /b and produced offspring, b they would have destroyed the entire world. What did the Holy One, Blessed be He, do? He castrated the male and cooled /b the sexual desire of b the female and preserved it for the righteous in the future. As it is stated /b about the beasts: b “Lo now, his strength is in his loins” /b (Job 40:16); b this /b is referring to the b male. /b The continuation of the verse: b “And his force is in the stays of his body”; this /b is the b female, /b alluding to the idea that they did not use their genitals for the purpose of procreation.,The Gemara asks: b There too, /b with regard to the leviathan, b let Him castrate the male and cool the female; /b why was it necessary to kill the female? The Gemara answers: b Fish are unrestrained, /b and therefore even if the female was cooled, the female would still procreate. The Gemara suggests: b And let Him do the opposite, /b and kill and preserve the male leviathan. The Gemara responds: b If you wish, say /b that the b salted female is better; if you wish, say /b instead b that /b since b it is written: “There is leviathan, whom You have formed to sport with” /b (Psalms 104:26), the male must be left alive for sport, because it is b not proper conduct /b to sport b with a female. /b The Gemara asks: b Here too, /b with regard to the beasts, b let Him /b preserve the b female in salt, /b instead of cooling it. The Gemara answers: b Salted fish is good, /b but b salted meat is not good. /b , b And Rav Yehuda says /b that b Rav says: At the time when the Holy One, Blessed be He, sought to create the world, He said to the minister of the sea: Open your mouth and swallow all the waters of the world, /b so that there will be room for land. The minister of the sea b said before Him: Master of the Universe, /b it is b enough that I will stay within my own /b waters. God b immediately struck him and killed him; as it is stated: “He stirs up the sea with His power, and by His understanding He smites through Rahab” /b (Job 26:12)., b Rabbi Yitzḥak said: Conclude from here /b that b the name of the minister of the sea is Rahab, and were it not for waters /b of the sea that b cover him, no creature could withstand his smell, /b as his corpse emits a terrible stench. b As it is stated: “They shall not hurt nor destroy in all My holy mountain; /b for the earth shall be full of the knowledge of the Lord, b as the waters cover the sea” /b (Isaiah 11:9). b Do not read /b this phrase as b “cover the sea”; rather /b read it as: b Cover the minister of the sea, /b i.e., the term sea is referring to the minister of the sea, not to the sea itself., b And Rav Yehuda says /b that b Rav says: The Jordan issues forth from the cave of Pamyas. That is also taught /b in a i baraita /i : b The Jordan issues forth from the cave of Pamyas, and travels in the Sea of Sivkhi, /b i.e., the Hula Lake, b and in the Sea of Tiberias, /b the Sea of Galilee, b and rolls down to the Great Sea, and rolls down until it reaches the mouth of the leviathan. As it is stated: “He is confident, though the Jordan rush forth to his mouth” /b (Job 40:23). b Rava bar Ulla strongly objects to this /b explanation of the verse, stating: But b this /b verse b is written about the beasts on the thousand hills. Rather, Rava bar Ulla said /b that this is the meaning of the verse: b When are the beasts on the thousand hills confident? When the Jordan rushes forth into the mouth of the leviathan. /b ,§ The Gemara provides b a mnemonic /b for the upcoming statements of Rav Dimi: b Seas; Gabriel; hungry. When Rav Dimi came /b from Eretz Yisrael to Babylonia, he said that b Rabbi Yoḥa said: What /b is the meaning of that b which is written: “For He has founded it upon the seas, and established it upon the floods” /b (Psalms 24:2)? b These are /b the b seven seas and four rivers that surround Eretz Yisrael. And these are /b the b seven seas: The Sea of Tiberias, the Sea of Sodom, /b i.e., the Dead Sea, b the Sea of Ḥeilat, the Sea of Ḥeilata, the Sea of Sivkhi, the Sea of Aspamya, and the Great Sea, /b i.e., the Mediterranean. b And these are the four rivers: The Jordan, the Jarmuth, and the Keiromyon, and the Piga, /b which are the rivers of Damascus., b When Rav Dimi came /b from Eretz Yisrael to Babylonia he said that b Rabbi Yonatan says: In the future, Gabriel will perform /b |
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| 140. Babylonian Talmud, Ketuvot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Avery-Peck (1981), The priestly gift in Mishnah: a study of tractate Terumot, 336 |
141. Babylonian Talmud, Kiddushin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •lieberman, saul, on influence of hellenism Found in books: Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 178 | 22b. b Had /b the verse b stated: His ear to the door, I would say: He should pierce, opposite his ear, into the door /b alone. In other words, with regard to b the door, yes, /b it should be pierced, but b his ear /b itself, b no, /b it should not be pierced. The Gemara asks: b But /b how could it even be suggested that b his ear /b should b not /b be pierced? b But isn’t it written: “And his master shall pierce his ear with an awl” /b (Exodus 21:6)?, b Rather, I would say /b that the master b should pierce his ear outside, /b i.e., not at the door, b and he should place it /b afterward b on the door, and /b then b he should pierce opposite his ear on the door. /b Therefore, b the verse states: /b “And you shall take the awl and place it b through his ear and into the door” /b (Deuteronomy 15:17). b How so? He bores through /b his ear b until he reaches the door. /b ,The i baraita /i adds: Since the verse states b “door,” I /b would b derive /b that this applies to any door, regardless of b whether /b it is b detached /b from its doorpost or b whether it is not detached. /b Therefore, b the verse states: /b “Then his master shall bring him to the court, and shall bring him to the door, or to the b doorpost” /b (Exodus 21:6): b Just as a doorpost is upright /b and attached, b so too, a door /b must be b upright /b and attached to the doorpost., b Rabban Yoḥa ben Zakkai would expound this verse as a type of decorative wreath [ i ḥomer /i ], /b i.e., as an allegory: b Why is the ear different from all the other limbs in the body, /b as the ear alone is pierced? b The Holy One, Blessed be He, said: /b This b ear heard My voice on Mount Sinai when I said: “For to Me the children of Israel are slaves” /b (Leviticus 25:55), which indicates: b And /b they should b not /b be b slaves to slaves. And /b yet b this /b man b went and /b willingly b acquired a master for himself. /b Therefore, b let /b this ear b be pierced. /b , b And Rabbi Shimon bar Rabbi /b Yehuda HaNasi b would /b likewise b expound this verse as a type of decorative wreath: Why are the door and a doorpost different from all other objects in the house, /b that the piercing is performed with them? b The Holy One, Blessed be He, said: The door and the doorpost were witnesses in Egypt when I passed over the lintel and /b when I passed b over the two doorposts /b of houses in which there were Jews (Exodus, chapter 12), b and I said: “For to Me the children of Israel are slaves,” and /b they should b not /b be b slaves to slaves. And I delivered them /b at that time b from slavery to freedom, and /b yet b this /b man b went and acquired a master for himself. /b Therefore, b let him be pierced before them, /b as they are witnesses that he violated God’s will., strong MISHNA: /strong b A Canaanite slave is acquired by /b means of b money, by /b means of b a document, or by /b means of the master b taking possession /b of him. b And he can acquire himself, /b i.e., his freedom, b by /b means of b money /b given b by others, /b i.e., other people can give money to his master, b and by /b means of b a bill /b of manumission if he accepts it b by himself. /b This is b the statement of Rabbi Meir. And the Rabbis say: /b The slave can be freed b by /b means of b money /b given b by himself, and by /b means of b a bill /b of manumission if it is accepted b by others, provided that the money /b he gives b belongs to others, /b not to him. This is because the slave cannot possess property, as anything owned by a slave is considered his master’s., strong GEMARA: /strong The Gemara asks: b From where do we /b derive that these are the modes by which a slave can be acquired? The Gemara answers: b As it is written /b with regard to Canaanite slaves: b “And you shall bequeath them to your children as an ancestral inheritance” /b (Leviticus 25:46). b The verse juxtaposes /b Canaanite slaves b to an ancestral field: Just as an ancestral field can be acquired by /b means of b money, by /b means of b a document, or by /b means of the owner b taking possession /b of it, b so too, a Canaanite slave can be acquired by /b means of b money, by /b means of b a document, or by /b means of the master b taking possession /b of him.,The Gemara asks: b If /b so, perhaps one can interpret this juxtaposition differently: b Just as an ancestral field returns to its owners in the Jubilee /b Year, b so too a Canaanite slave returns to his /b prior b owners in the Jubilee /b Year. Therefore, b the verse states: “of them you may take your slaves forever” /b (Leviticus 25:46), which indicates that the sale is permanent.,A Sage b taught /b in a i baraita /i that a Canaanite slave can b also /b be acquired b by /b means of symbolic b exchange, /b i.e., a i pro forma /i act of acquisition performed by the giving of an item, usually a kerchief, effecting the transfer of ownership of an article. The Gemara asks: b And /b why doesn’t b the i tanna /i of our /b mishna mention acquisition through symbolic exchange? The Gemara answers: He b teaches /b only the effectiveness of b modes /b of acquisition b which are not /b effective in transferring the ownership b of movable property, /b as it is a novelty that these are effective, as one may have thought that a slave can be acquired only in the same manner as movable property is acquired. He does b not teach /b the effectiveness of b modes /b of acquisition b which are /b effective in transferring the ownership b of movable property, /b as it is not a novelty that a slave can be acquired in that manner., b Shmuel says: A Canaanite slave can be acquired by /b means of b pulling, /b as can movable property. b How /b is pulling performed in the case of a slave? If the master b took him by force and /b the slave b came to him, he has /b thereby b acquired him. /b But if the master b called him and he came to him /b willingly, b he has not acquired him. /b ,The Gemara comments: b Granted, according to /b the opinion of b the i tanna /i of our /b mishna, it is clear why he did not list pulling as a mode of acquisition, as b he /b does b not teach /b the effectiveness of b modes /b of acquisition b that are /b effective in transferring the ownership b of movable property; /b he b teaches /b only the effectiveness of b modes /b of acquisition b that are not /b effective in transferring the ownership b of movable property. /b Pulling is effective with movable property. b But according to /b the opinion of b the i tanna /i of the i baraita /i , /b who taught the mode of symbolic exchange, b let him teach pulling /b as well. The Gemara answers: b When he teaches /b his i baraita /i , which includes acquisition through symbolic exchange, he teaches the effectiveness of b modes /b of acquisition b that are /b effective in transferring the ownership of b both land and movable property. He does not teach /b the effectiveness of b pulling, which is /b effective in transferring the ownership b of movable property /b but b is not /b effective in transferring the ownership b of land. /b ,The Gemara returns to analyze Shmuel’s statement: b How /b does one acquire a slave through pulling? If the master b took him by force and he came to him, /b he has b acquired him. /b If b he called him and he came to him, /b he has b not acquired him. /b The Gemara asks: b And /b has he b not /b acquired him if b he called him? But isn’t it taught /b in a i baraita /i : b How /b is an animal acquired b through passing? /b If b he grabbed it by its hoof, /b or b by its hair, /b or b by the saddle on it, /b or b by the load [ i shalif /i ] on it, /b or b by the bit [ i bifrumbiya /i ] in its mouth, /b or b by the bell on its neck, he has acquired it. /b , b How /b is an animal acquired b by pulling? /b If b he calls it and it comes, or he /b if b hits it with a stick and it runs before him, once it lifts a foreleg and a hind leg /b from where it was standing, he b acquires it. Rabbi Asi, and some say Rabbi Aḥa, says: /b It is not enough if the animal lifts its feet. Rather, one does not acquire it b until it walks /b the distance of b its full height in the presence of /b the one acquiring it. In any event, this indicates that calling is an effective use of the mode of pulling.,The Sages b say /b in response that there is a difference between the acquisition of a slave and that of an animal. b An animal walks by the will of its owner, /b as it is domesticated and follows the orders of its master. Consequently, if it comes when called it is as though it was pulled. By contrast, b a slave walks by his own will. /b Consequently, even if a slave comes when called, this cannot be considered acquisition through pulling, as the master has performed no act of acquisition. b Rav Ashi said: A slave who is a minor is considered like an animal. /b Since he has no will of his own, he can be acquired through calling, like an animal.,§ b The Sages taught /b ( i Tosefta /i 1:5): b How /b does one acquire a slave b though possession? /b If the slave b removes /b the master’s b shoe, /b or b carries his garments after him to the bathhouse, /b or b undresses him, /b or b bathes him, /b or b anoints him, /b or b scrubs /b the oil off him, or b dresses him, /b or b puts on his shoes, or lifts him, /b the master b acquires him. Rabbi Shimon says: /b Acquisition through the mode of b possession should not be considered greater than /b acquisition using the mode of b lifting, as lifting acquires /b property b in any situation. /b With regard to this last statement the Gemara asks: b What is /b Rabbi Shimon b saying /b here? The first i tanna /i also said that a slave can be acquired by lifting., b Rav Ashi says /b that one can infer from the statement of the first i tanna /i : If a slave b lifts his master, /b the master b acquires him, /b as he is performing labor for the master. But if b his master lifts /b the slave, the master b does not acquire him, /b as the slave has not performed labor for his master. With regard to this b Rabbi Shimon says: /b Acquisition through b possession should not be greater than /b acquisition through b lifting, as lifting acquires /b property b in any situation. /b Consequently, one can acquire a slave even by lifting him.,The Gemara asks: b Now that you said /b that if a slave b lifts his master, /b the master b acquires him, /b consider the following ramification of this ruling: b If that is so, let a Canaanite maidservant be acquired by /b means of b sexual intercourse /b with the master, as it is possible to claim she lifts him during the act of intercourse. The Gemara answers: b When we say /b that one acquires a slave through the labor the slave performs for him, that applies to a situation where b this /b master b benefits and that /b slave b suffers. /b In this manner the master exercises his authority over the slave. b Here, /b with regard to sexual intercourse, b it is /b a case where b this /b master b benefits and this /b Canaanite maidservant likewise b benefits. /b Since both sides derive benefit, it cannot be seen as an act of acquisition.,The Gemara asks: If he engages in intercourse b in an atypical manner, /b i.e., anal intercourse, with her, b what can be said? /b In that case the woman does not benefit from the intercourse. b Rav Aḥai bar Adda of /b the place called b Aḥa said: Who will tell us, /b i.e., it is not obvious, b that there is no benefit for both of them, /b i.e., there is benefit only for the man, when they engage in intercourse in an atypical manner? b And furthermore, it is written: “Lyings with a woman” /b (Leviticus 18:22). The plural form indicates that there are two ways of engaging in sexual intercourse with a woman: In this manner b the verse compares typical /b sexual intercourse b to /b intercourse in b an atypical manner. /b ,§ The Gemara relates: b Rabbi Yehuda from India was a convert who had no heirs. /b When b he became ill Mar Zutra entered to ask /b about his health. When he b saw that his condition intensified, /b i.e., that he was about to die, Mar Zutra b said to /b Rabbi Yehuda’s b slave: Remove my shoes and take them to my house. /b He wanted to acquire the slave upon the death of his master, as when a convert without heirs dies, the first person to claim his property acquires it. The Gemara comments: b There are /b those b who say /b that this slave b was an adult man, /b |
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142. Babylonian Talmud, Makkot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •lieberman, saul Found in books: Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 119| 13a. מעלים היו שכר ללוים דברי רבי יהודה רבי מאיר אומר לא היו מעלים להן שכר וחוזר לשררה שהיה בה דברי רבי מאיר רבי יהודה אומר לא היה חוזר לשררה שהיה בה:, big strongגמ׳ /strong /big אמר רב כהנא מחלוקת בשש דמר סבר (במדבר לה, יב) לכם לקליטה ומר סבר לכם לכל צרכיכם אבל בארבעים ושתים דברי הכל היו מעלין להם שכר,א"ל רבא הא ודאי לכם לכל צרכיכם משמע אלא אמר רבא מחלוקת בארבעים ושתים דמר סבר (במדבר לה, ו) ועליהם תתנו כי הנך לקליטה ומר סבר ועליהם תתנו כי הנך מה הנך לכל צרכיכם אף הני נמי לכל צרכיכם אבל בשש דברי הכל לא היו מעלים להן שכר:,חוזר לשררה שהיה בה כו': תנו רבנן (ויקרא כה, מא) ושב אל משפחתו ואל אחוזת אבותיו ישוב למשפחתו הוא שב ואינו שב למה שהחזיקו אבותיו דברי ר"י ר"מ אומר אף הוא שב למה שהחזיקו אבותיו אל אחוזת אבותיו כאבותיו,וכן בגולה כשהוא אומר ישוב לרבות את הרוצח,מאי וכן בגולה כדתניא (במדבר לה, כח) ישוב הרוצח אל ארץ אחוזתו לארץ אחוזתו הוא שב ואינו שב למה שהחזיקו אבותיו דברי רבי יהודה ר"מ אומר אף הוא שב למה שהחזיקו אבותיו גמר שיבה שיבה מהתם:, br br big strongהדרן עלך אלו הן הגולין /strong /big br br,מתני׳ big strongואלו /strong /big הן הלוקין הבא על אחותו ועל אחות אביו ועל אחות אמו ועל אחות אשתו ועל אשת אחיו ועל אשת אחי אביו ועל הנדה אלמנה לכהן גדול גרושה וחלוצה לכהן הדיוט ממזרת ונתינה לישראל בת ישראל לנתין ולממזר,אלמנה וגרושה חייבין עליה משום שני שמות גרושה וחלוצה אינו חייב אלא משום אחת בלבד:,הטמא שאכל את הקדש והבא אל המקדש טמא ואוכל חלב ודם ונותר ופגול וטמא,והשוחט ומעלה בחוץ והאוכל חמץ בפסח והאוכל והעושה מלאכה ביום הכפורים והמפטם את השמן והמפטם את הקטורת והסך בשמן המשחה והאוכל נבילות וטריפות שקצים ורמשים,אכל טבל ומעשר ראשון שלא נטלה תרומתו ומעשר שני והקדש שלא נפדו,כמה יאכל מן הטבל ויהא חייב רבי שמעון אומר כל שהוא וחכמים אומרים כזית אמר להן רבי שמעון אי אתם מודים לי באוכל נמלה כל שהוא שהוא חייב אמרו לו מפני שהיא כברייתה אמר להן אף חטה אחת כברייתה:, big strongגמ׳ /strong /big חייבי כריתות קא תני חייבי מיתות ב"ד לא קתני מתני׳ מני רבי עקיבא היא דתניא אחד חייבי כריתות ואחד חייבי מיתות בית דין | 13a. The unintentional murderers b would pay a fee to the Levites /b as rent for their living quarters in the cities of refuge, which were Levite cities; this is b the statement of Rabbi Yehuda. Rabbi Meir says: They would not pay a fee to them, /b but would reside rent free, as they are required to live there by Torah law. They also disagreed with regard to the status of the unintentional murderer when he returns home after the death of the High Priest. b He returns to the /b same public b office that he occupied /b prior to his exile; this is b the statement of Rabbi Meir. Rabbi Yehuda says: He does not return to the office that he occupied. /b , strong GEMARA: /strong b Rav Kahana said: /b This b dispute /b between Rabbi Yehuda and Rabbi Meir is with regard to payment of rent to the Levite landlords b in /b the b six /b cities of refuge designated in the Torah and in the book of Joshua, b as /b one b Sage, /b Rabbi Yehuda, b holds /b that in the verse: “They shall be cities of refuge for you” (Numbers 35:11), the term b “for you” /b means that the cities shall be for you only b for providing refuge, /b and therefore they must pay rent to the Levites. b And /b one b Sage, /b Rabbi Meir, b holds /b that the term b “for you” /b means b for all your needs; /b therefore, they are not required to pay rent. b But with regard to the forty-two /b additional Levite cities, which also served as cities of refuge, b everyone agrees /b that the unintentional murderers b would pay rent to /b the Levite landlords., b Rava said to him: But /b the term b “for you” certainly indicates for all your needs; /b therefore, the dispute cannot be as Rav Kahana explains it. b Rather, Rava said: /b The b dispute /b is only b with regard to /b the b forty-two /b Levite cities, b as /b one b Sage, /b Rabbi Yehuda, b holds /b that from the verse: “They shall be the six cities of refuge… b and beside them you shall give /b forty-two cities” (Numbers 35:6), it is derived that the forty-two cities are b like these /b original six cities, only insofar as b with regard to /b the unintentional murderer being b admitted. And /b one b Sage, /b Rabbi Meir, b holds /b that from the verse: “They shall be the six cities of refuge… b and beside them you shall give /b forty-two cities,” it is derived that the forty-two cities are b like these /b original six cities in every sense: b Just as those /b six cities were given to you, i.e., the unintentional murderers, b for all your needs, so too, these /b forty-two cities were given to you, i.e., the unintentional murderers, b for all your needs. But with regard to /b the b six /b cities specifically designated as cities of refuge, b everyone agrees /b that unintentional murderers b would not pay /b the Levites b a fee. /b ,§ The mishna teaches that there is a dispute as to whether the unintentional murderer b returns to the /b same public b office that he occupied /b prior to his exile. On a related note, b the Sages taught /b with regard to a Hebrew slave liberated during the Jubilee Year, about whom it is written: b “And he returns to his family, and to the estate of his fathers he shall return” /b (Leviticus 25:41): b He returns to his family, but he does not return to that /b status of prominence and honor b that his ancestors held; /b this is b the statement of Rabbi Yehuda. Rabbi Meir says: He even returns to that /b status of prominence and honor b that his ancestors held. /b From the phrase b “to the estate of his fathers /b he shall return,” it is derived that he returns to be b like his fathers. /b , b And likewise, /b the same is true b with regard to an exile /b sent to a city of refuge, as b when /b the verse b states: /b “To the estate of his fathers b he shall return,” /b the term “he shall return” is redundant and it serves b to include the /b unintentional b murderer. /b ,The Gemara asks: b What /b is the meaning of: b And likewise, /b the same is true b with regard to an exile? /b The Gemara explains: It is b as it is taught /b in a i baraita /i with regard to the verse: b “The murderer shall return to his ancestral land” /b (Numbers 35:28), from which it is derived that b he returns to his ancestral land, but he does not return to that /b status of prominence and honor b that his ancestors held; /b this is b the statement of Rabbi Yehuda. Rabbi Meir says: He even returns to that /b status of prominence and honor b that his ancestors held. /b Rabbi Meir b derives /b this by means of a verbal analogy b from there, /b i.e., between the term of b “return” /b written with regard to the unintentional murderer, and the term of b “return” /b written with regard to the Hebrew slave. The verbal analogy teaches that just as a Hebrew slave returns to his father’s estate and the status of prominence held by his ancestors, so too, the unintentional murderer returns to his ancestral land and to the status of prominence held by his ancestors.,, strong MISHNA: /strong After enumerating in tractate i Sanhedrin /i those liable to be executed and in the previous chapter those liable to be exiled, the mishna proceeds to enumerate those liable to receive lashes. b These are /b the people b who are flogged /b by Torah law for violating a prohibition: b One who engages in intercourse with his sister, or with his father’s sister, or with his mother’s sister, or with his wife’s sister, or with his brother’s wife, or with the wife of his father’s brother, or with a menstruating woman. /b Likewise, one is flogged in the case of b a widow /b who married b a High Priest, a divorcée or a i ḥalutza /i /b who married b an ordinary priest, a i mamzeret /i , /b i.e., a daughter born from an incestuous or adulterous relationship, b or a Gibeonite woman /b who married b a Jew /b of unflawed lineage, and b a Jewish woman /b of unflawed lineage who married b a Gibeonite or a i mamzer /i , /b i.e., a son born from an incestuous or adulterous relationship.,The mishna elaborates: If a woman was both b a widow and a divorcée, /b as after she was widowed she remarried and was divorced, a High Priest b is liable /b to receive two sets of lashes b for /b marrying b her due to /b the violation of b two /b different b prohibitions, /b that of his marrying a widow and that of his marrying a divorced woman. If a woman was both b a divorcée and a i ḥalutza /i , /b from two different men, an ordinary priest who marries her b is liable /b to receive b only /b one set of lashes, b due to /b the violation of b one /b prohibition b alone. /b ,The mishna continues enumerating those liable to receive lashes: b A ritually impure person who ate sacrificial /b food b and one who entered the Temple /b while b ritually impure. And one /b who b eats /b the forbidden b fat /b of a domesticated animal; b or blood; or i notar /i , /b leftover flesh from an offering after the time allotted for its consumption; b or i piggul /i , /b an offering invalidated due to intent to sprinkle its blood, burn its fats on the altar, or consume it, beyond its designated time; b or /b one who partakes of an offering that became b impure, /b is flogged., b And one who slaughters /b a sacrificial animal b or sacrifices /b it on an altar b outside /b the Temple courtyard, b and one who eats leavened bread on Passover, and one who eats /b on Yom Kippur b and one who performs labor on Yom Kippur, and one who blends the /b anointing b oil /b for non-sacred use, b and one who blends the incense /b that was burned on the altar in the Sanctuary for non-sacred use, b and one who applies the anointing oil, and one who eats unslaughtered /b animal or bird b carcasses, or i tereifot /i , /b which are animals or birds with a condition that will lead to their death within twelve months, or b repugt creatures, or creeping animals, /b is liable to receive lashes.,If b one ate untithed produce, /b i.e., produce from which i terumot /i and tithes were not separated; b or first-tithe /b produce b whose i teruma /i /b of the tithe b was not taken; or second-tithe /b produce b or sacrificial /b food b that was not redeemed; /b he is liable to receive lashes.,With regard to the measure for liability for eating forbidden food, the mishna asks: b How much does one /b need to b eat from untithed produce and be liable /b to receive lashes? b Rabbi Shimon says: /b If one ate b any amount /b of untithed produce he is liable to receive lashes. b And the Rabbis say: /b He is liable only if he eats b an olive-bulk, /b which is the minimum measure characterized as eating. b Rabbi Shimon said to them: Do you not concede to me with regard to one who eats an ant of any size that he is liable /b to receive lashes? The Rabbis b said to /b Rabbi Shimon: He receives lashes for eating an ant of any size b due to /b the fact b that it is /b an intact entity in the form b of its creation, /b and that is what the Torah prohibited. Rabbi Shimon b said to them: One /b kernel of b wheat /b is b also /b in the form b of its creation, /b and therefore one should be liable to receive lashes for eating any intact entity., strong GEMARA: /strong Apropos the list in the mishna of those liable to receive lashes, the Gemara notes: The i tanna /i b teaches /b those b liable to /b receive b excision from the World-to-Come [ i karet /i ], /b as most of the cases enumerated at the beginning of the mishna include actions that not only entail violation of a prohibition but are also punishable by i karet /i . But the i tanna /i b does not teach /b those b liable to /b be executed with b court /b -imposed b death /b penalties among those liable to receive lashes. Apparently, lashes are not administered to those who violate a prohibition punishable by execution. The Gemara asks: b Whose /b opinion is expressed in b the mishna? It /b is the opinion of b Rabbi Akiva, as it is taught /b in a i baraita /i that there is a tannaitic dispute: b Both those liable to /b receive b i karet /i and those liable to /b be executed with b court /b -imposed b death /b penaltie |
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143. Babylonian Talmud, Horayot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 119| 3a. (ויקרא ו, ב) זאת תורת העולה היא הרי אלו שלשה מיעוטין,ואיבעית אימא עדיין אני אומר לא מצית מוקמת לה כר' יהודה דקתני רוב קהל שחטאו ב"ד מביאין על ידיהן פר ואי רבי יהודה האמר צבור הוא דמייתי ב"ד לא דתנן רבי יהודה אומר שבעה שבטים שחטאו מביאין ז' פרים,ורב נחמן אמר שמואל זו דברי ר"מ אבל חכמי' אומרי' יחיד שעשה בהוראת ב"ד חייב מאי ר"מ ומאי רבנן דתניא הורו ועשו רבי מאיר פוטר וחכמים מחייבין,מאן עשו אילימא ב"ד מ"ט דרבנן דמחייבי והתניא יכול הורו ב"ד ועשו ב"ד יכול יהו חייבין ת"ל הקהל ועשו מעשה תלוי בקהל והוראה תלויה בב"ד,אלא הורו ב"ד ועשו רוב קהל מאי טעמא דר' מאיר דפוטר אלא לאו הורו ב"ד ועשו מיעוט קהל ובהא קמיפלגי מר סבר יחיד שעשה בהוראת בית דין פטור ומר סבר יחיד שעשה בהוראת ב"ד חייב,אמר רב פפא דכולי עלמא יחיד שעשה בהוראת ב"ד פטור אלא ב"ד משלים לרוב צבור קמיפלגי,מ"ס ב"ד משלים לרוב צבור ומ"ס אין ב"ד משלים לרוב צבור,ואיבעית אימא הורו ב"ד ועשו רובו של קהל ומאן חכמים רבי שמעון היא דאמר צבור מייתי וב"ד מייתי,ואיבעית אימא שבט שעשה בהוראת בית דינו ומאן חכמי' רבי יהודה היא דתניא שבט שעשה בהוראת בית דינו אותו השבט חייב,ואב"א כגון שחטאו ששה והן רובו של קהל או שבעה אע"פ שאינן רובו של קהל ומתניתין מני ר' שמעון בן אלעזר היא,דתניא רבי שמעון בן אלעזר אומר משמו חטאו ששה והן רובו של קהל או שבעה אע"פ שאינן רובו של קהל חייבין,אמר רב אסי ובהוראה הלך אחר רוב יושבי ארץ ישראל שנאמר (מלכים א ח, סה) ויעש שלמה בעת ההיא את החג וכל ישראל עמו קהל גדול מלבוא חמת עד נחל מצרים לפני ה' אלהינו שבעת ימים ושבעת ימים ארבעה עשר יום מכדי כתיב וכל ישראל עמו קהל גדול מלבוא חמת עד נחל מצרים למה לי שמע מינה הני הוא דאיקרי קהל אבל הנך לא איקרי קהל,פשיטא מרובין ונתמעטו היינו פלוגתא דרבי שמעון ורבנן,מועטין ונתרבו מאי מי פליגי רבי שמעון ורבנן ר"ש דאזיל בתר ידיעה מחייב ורבנן דאזלי בתר חטאת פטרי [או לא] מאי,ותיסברא אימור דשמעת ליה לר"ש דאזיל אף בתר ידיעה [היכי דהוי ידיעה וחטאה בחיוב] ידיעה דלא חטאה מי שמעת ליה,דא"כ לייתי כי השתא אלא ר"ש חטאה וידיעה בעי,איבעיא להו הורו ב"ד חלב מותר ועשו מיעוט הקהל וחזרו ב"ד בהן והורו ועשו מיעוט אחר מהו כיון דשתי ידיעות נינהו לא מצטרף או דלמא כיון דאידי ואידי חלב הוא מצטרף,ואם תמצא לומר כיון דאידי ואידי חלב הוא מצטרף מיעוט בחלב שעל גבי הקבה ומיעוט בחלב שעל גבי דקין מהו הכא ודאי כיון דבתרי קראי קאתי לא מצטרף או דלמא כיון דאידי ואידי חלב הוא מצטרף,ואת"ל שם חלב הוא ומצטרף מיעוט בחלב ומיעוט בדם מהו הכא ודאי (כיון) דתרי איסורי נינהו [וכיון דאין איסורן שוה] לא מצטרף או דלמא כיון (דאיסורן שוה) דקרבנן שוה מצטרף,ואת"ל כיון (דאיסורן שוה) דקרבנן שוה מצטרף מיעוט בחלב ומיעוט בעבודת כוכבים מהו הכא ודאי אין איסורן שוה ואין קרבנן שוה או דלמא כיון דאידי ואידי כרת הוא מצטרף תיקו,איבעיא להו הורו ב"ד שחלב מותר ועשו מיעוט הקהל ומת אותו ב"ד ועמד ב"ד אחר וחזרו והורו ועשו מיעוט אחר,אליב' דמ"ד ב"ד מייתי לא תיבעי לך דהא ליתנהו אלא כי תיבעי לך אליבא דמ"ד צבור מייתי מאי צבור הא קאי | 3a. b “This is the law of the burnt-offering, it is /b that which goes up on its pyre on the altar” (Leviticus 6:2); b these are three exclusionary /b terms: “This,” “the burnt-offering,” and “it is,” which serve to exclude three offerings concerning which the i halakha /i is that even if they are placed on the altar they are subsequently removed: A burnt-offering slaughtered at night, a burnt-offering whose blood was spilled before it was sprinkled, and a burnt-offering whose blood was taken outside the courtyard. Apparently, it is Rabbi Yehuda who interprets multiple exclusionary terms., b And if you wish, say /b that proof for the attribution of the i baraitot /i may be cited from the second i baraita /i , which begins with the phrase: b Still I say. You cannot interpret /b that i baraita /i b in accordance with /b the opinion of b Rabbi Yehuda, as /b the i baraita /i b teaches: /b One might have thought that each member of b a majority of the congregation that sinned /b based on the ruling of a court is exempt from liability to bring an offering for his unwitting transgression, as the b court brings a bull /b for an unwitting communal sin b on the basis of their /b transgression. b And if /b this i baraita /i is in accordance with the opinion of b Rabbi Yehuda, didn’t he say: It is the congregation that brings /b the bull as an offering, and b not the court? As we learned /b in a mishna (5a) that b Rabbi Yehuda says: Seven tribes that sinned bring seven bulls. /b The tribes bring the offerings, not the court.,§ Up to this point, the Gemara explained the mishna in accordance with the opinion of Rabbi Yehuda and contrary to the opinion of the Rabbis, who disagree with him. b And Rav Naḥman /b says that b Shmuel says: /b The mishna b is the statement of Rabbi Meir, but the Rabbis say: An individual who performed /b a transgression b on /b the basis of b the ruling of /b the b court /b is b liable. /b The Gemara asks: b What /b is the opinion of b Rabbi Meir and what /b is the opinion of b the Rabbis /b to which Shmuel referred? It is b as it is taught /b in a i baraita /i : If the court b issued a ruling and /b the judges b performed /b a transgression on the basis of that ruling, b Rabbi Meir deems /b them b exempt and the Rabbis deem /b them b liable. /b ,The Gemara asks: b Who performed /b the transgression? b If we say /b that it is the members of the b court /b who performed the transgression, b what is the reasoning of the Rabbis, who deem /b him b liable? But isn’t it taught /b in a i baraita /i : One b might /b have thought that if the b court issued a ruling and /b the members of the b court performed /b the transgression, one b might /b have thought b they /b would b be liable /b to bring a bull for an unwitting communal sin. b The verse states /b with regard to that bull: “And the matter is hidden from the eyes of b the congregation and they performed” /b (Leviticus 4:13), from which it is derived that the b action is dependent on the congregation and /b the b ruling is dependent on /b the b court. /b , b Rather, /b the case in the i baraita /i is where the b court issued a ruling and the majority of the congregation performed /b a transgression on the basis of that ruling. If so, b what is the reasoning of Rabbi Meir, who deems /b them b exempt? Rather, is it not /b referring to a case where the b court issued a ruling and a minority of the congregation performed /b a transgression on the basis of that ruling, b and /b it is b with regard to this /b matter that the i tanna’im /i b disagree: /b One b Sage, /b Rabbi Meir, b holds: An individual who performed /b a transgression b on /b the basis of b the ruling of /b the b court /b is b exempt; and /b one b Sage, /b the Rabbis, b holds: An individual who performed /b a transgression b on /b the basis of b a ruling of /b the b court /b is b liable. /b The mishna, which states that an individual who performs a transgression on the basis of a ruling of the court is exempt, is in accordance with the opinion of Rabbi Meir., b Rav Pappa said: /b There is no proof that the dispute between Rabbi Meir and the Rabbis relates to the mishna, as their dispute can be understood differently. Perhaps b everyone agrees /b that b an individual who performed /b a transgression b on /b the basis of b the ruling of /b the b court /b is b exempt. Rather, /b the i tanna’im /i b disagree /b with regard to whether the members of the b court /b combine with the members of the congregation to b complete a majority of /b the b congregation. /b The members of the congregation who sinned constitute less than a majority. When the judges of the court who sinned are added to that minority, the total of people who sinned constitute a majority.,He explains: One b Sage, /b the Rabbis, b holds: /b The members of b the court /b combine with the members of the congregation to b complete a majority of /b the b congregation. And /b one b Sage, /b Rabbi Meir, b holds: /b The members of the b court do not /b combine with the members of the congregation to b complete a majority of /b the b congregation; /b therefore, those who sinned on the basis of the ruling of the court constitute less than a majority and the court is exempt from liability to bring an offering. The mishna is not only in accordance with the opinion of Rabbi Meir, as in the case of the mishna, but even the Rabbis agree., b And if you wish, say /b instead that the dispute between Rabbi Meir and the Rabbis is in a case where the b court issued a ruling and a majority of the congregation performed /b a transgression on the basis of that ruling, and everyone agrees that the court is liable to bring a bull as an offering for an unwitting communal sin. Rabbi Meir deems the members of the congregation exempt from bringing an offering. b And who are the Rabbis /b who deem them liable to bring an offering? b It is Rabbi Shimon, who said: /b The b congregation brings /b an offering b and /b the b court brings /b an offering., b And if you wish, say /b instead that the dispute between Rabbi Meir and the Rabbis is in the case of b a tribe that performed /b a transgression b on /b the basis of b the ruling of its /b tribal b court. /b Rabbi Meir holds that there is no liability to bring a bull as an offering for an unwitting communal sin for a ruling issued by a tribal court; therefore, he deems the court exempt from bringing an offering. b And who are the Rabbis /b who deem the tribal court liable to bring an offering? b It is Rabbi Yehuda, as it is taught /b in a i baraita /i : In the case of b a tribe that performed /b a transgression b on /b the basis of b a ruling of its /b tribal b court, that tribe /b is b liable. /b , b And if you wish, say /b instead that the dispute between Rabbi Meir and the Rabbis is in a case b where six /b of the twelve tribes b sinned and, /b although they do not constitute a majority of the number of the tribes, in terms of population b they /b constitute b a majority of /b the b congregation. Or seven /b tribes sinned, and b even though /b in terms of population b they are not a majority of /b the b congregation, /b they constitute a majority of the tribes. b And whose /b opinion is expressed in b the i baraita /i /b as the opinion of the Rabbis? b It is /b the opinion of b Rabbi Shimon ben Elazar. /b ,This is b as it is taught /b in a i baraita /i : b Rabbi Shimon ben Elazar says in the name of /b Rabbi Meir: If b six /b tribes b sinned and /b in terms of population b they are a majority of /b the b congregation, or /b if b seven /b tribes sinned b even though /b in terms of population b they are not a majority of /b the b congregation, they are liable. /b All these alternative understandings of the dispute between Rabbi Meir and the Rabbis lead to the conclusion that there is no proof for the statement of Rav Naḥman in the name of Shmuel that the mishna is in accordance with the opinion of Rabbi Meir.,§ b Rav Asi says: And with regard to /b the definition of the majority that establishes liability for performance of a transgression on the basis of the b ruling /b of a court, b follow the majority of the residents of Eretz Yisrael, as it is stated: “And Solomon held the feast at that time, and all Israel with him, a great congregation, from the entrance of Hamath until the Brook of Egypt, before the Lord our God, seven days and seven days, fourteen days” /b (I Kings 8:65). The Gemara clarifies the words of this verse: b Since it is written: “And all Israel with him,” why do I /b need to add: b “A great congregation, from the entrance of Hamath until the Brook of Egypt”? Conclude from it: /b It is b these /b residents of Eretz Yisrael b who are characterized /b as b a congregation; but those /b who reside outside Eretz Yisrael b are not characterized /b as b a congregation. /b ,§ The Gemara continues defining the majority that establishes liability. It is b obvious /b that the case of when those who performed a transgression on the basis of the ruling of the court were b numerous, /b i.e., they constituted a majority, b and /b their percentage b diminished, /b e.g., if some sinners died and they now constitute a minority of the congregation; b that is the dispute between Rabbi Shimon and the Rabbis, /b who disagree in a mishna (10b) with regard to an anointed High Priest or a king who performed an unwitting transgression before assuming his position. The Rabbis hold: Since they were laymen when they sinned, they are liable to bring the offering of a layman. Rabbi Shimon holds: If they became aware of their transgression while still laymen, they bring the offering of a layman. If they became aware of their transgression after they assumed their positions, they are exempt. Accordingly, in the case of a majority whose number diminished, the Rabbis hold that since it was a majority that sinned, they bring an offering. Rabbi Shimon holds that it depends on their status when they became aware they had unwittingly sinned.,If those who performed a transgression on the basis of the ruling of the court were b few, /b i.e., they constituted a minority, b and /b their percentage b increased, /b e.g., if some non-sinners died and the sinners now constitute a majority of the congregation, b what /b is the i halakha /i ? b Do Rabbi Shimon and the Rabbis disagree /b with regard to this matter as well? That would mean that b Rabbi Shimon, who follows /b the status at the time of b awareness, deems /b the court b liable, and the Rabbis, who follow /b the status at the time of the b transgression, deem /b the court b exempt. Or /b do they b not /b disagree? b What /b is the conclusion?, b And can you understand /b that this case is contingent on the dispute between Rabbi Shimon and the Rabbis? b Say that you heard that Rabbi Shimon follows /b the status at the time of b awareness as well, /b i.e., in a case b where /b both the b awareness and /b the b transgression /b were b in /b a period of b liability, /b either liability as a layman or liability as a king or as an anointed High Priest, the sinner is liable to bring an offering. But in a case where the b awareness /b was during a period of liability, but the b transgression /b was b not, did you hear /b Rabbi Shimon say the court is liable?,The Gemara clarifies: b As, if /b it is b so /b that Rabbi Shimon holds that the period of awareness is the sole determining factor, b let /b the High Priest and the king b bring /b an offering b according to /b their b present /b status. If they became aware of the transgression after assuming their positions, let them bring the offering appropriate for a High Priest or a king. Why, then, does Rabbi Shimon say that in that case they are exempt? b Rather, /b apparently b Rabbi Shimon requires /b that both the b transgression and /b the b awareness /b take place in a period of liability. There is no resolution for the dilemma that was raised.,§ b A dilemma was raised before /b the Sages: If the b court issued a ruling /b that forbidden b fat /b is b permitted, and a minority of the congregation performed /b the transgression of eating forbidden fat on the basis of that ruling, b and the court reversed their /b decision and then reversed their decision again b and issued a ruling /b that forbidden fat is permitted, b and a different minority /b of the congregation b performed /b the transgression, b what is /b the i halakha /i ? The Gemara elaborates: Is it that b since there are two /b disparate experiences of b awareness, /b the first minority b does not combine /b with the second minority, even though the two minorities together would constitute a majority? b Or perhaps, since /b both b this /b transgression b and that /b transgression are the same, eating forbidden b fat, /b the first minority b combines /b with the second minority, and the two minorities together constitute a majority., b And if you say /b in that case: b Since /b both b this /b transgression b and that /b transgression are the same, eating forbidden b fat, /b the first minority b combines /b with the second minority, then there is another dilemma: In a case where b a minority /b performed a transgression on the basis of the first ruling of the court and ate forbidden b fat that is upon the maw, and a minority /b performed a transgression on the basis of the second ruling of the court and ate forbidden b fat that is upon the small intestine, what is /b the i halakha /i ? The Gemara elaborates: b Here, certainly, since /b these transgressions b come from two /b different b verses, /b the first minority b does not combine /b with the second minority; b or perhaps, since /b both b this /b transgression b and that /b transgression are the same, eating forbidden b fat, /b the first minority b combines /b with the second minority, and the two minorities together constitute a majority., b And if you say /b in that case: b It is the name of /b forbidden b fat /b that they both have in common, b and /b the first minority b combines /b with the second minority, then there is another dilemma: In a case where b a minority /b performed a transgression on the basis of the first ruling of the court and ate forbidden b fat, and a minority /b performed a transgression on the basis of the second ruling of the court and ate forbidden b blood, what is /b the i halakha /i ? The Gemara elaborates: b Here, certainly, they are two /b distinct b prohibitions, and since /b the nature of b their prohibition is not identical, /b the first minority b does not combine /b with the second minority. b Or perhaps, since their offerings are identical, /b as one is liable to bring a sin-offering for unwitting violation of either of these prohibitions, the first minority b combines /b with the second minority., b And if you say /b in that case: b Since their offerings are identical, /b the first minority b combines /b with the second minority, then there is another dilemma: In a case where b a minority /b performed a transgression on the basis of the first ruling of the court and ate forbidden b fat, and a minority /b performed a transgression on the basis of the second ruling of the court and engaged b in idol worship, what is /b the i halakha /i ? b Here, certainly, neither are their prohibitions identical nor are their offerings identical, /b because an individual who unwittingly engages in idol worship may bring only a female goat for atonement. Therefore, the first minority does not combine with the second minority. b Or perhaps, since /b for both b this /b transgression b and that /b transgression one b is /b liable to receive b excision from the World-to-Come [ i karet /i ] /b if he performs it intentionally, the first minority b combines /b with the second minority. The Gemara concludes: The dilemma b shall stand /b unresolved.,§ b A dilemma was raised before /b the Sages: If the b court issued a ruling that /b forbidden b fat /b is b permitted, and a minority of the congregation performed /b the transgression of eating forbidden fat on the basis of that ruling, b and /b the members of b that court died and another court stood /b in their place, b and again issued /b the same b ruling /b that forbidden fat is permitted, b and a different minority performed /b the transgression of eating forbidden fat on the basis of that ruling, what is the i halakha /i ?,The Gemara elaborates: b According to /b the opinion b of the one who said /b that only the b court brings /b the offering, b do not raise the dilemma, as those /b judges who issued the original ruling on the basis of which the minority performed a transgression b are no /b longer alive. b Rather, when should you raise the dilemma? /b Raise it b according to /b the opinion b of the one who said /b that the b congregation brings /b the offering. b What /b is the i halakha /i ? The Gemara elaborates: The b congregation exists, /b as together the two minorities constitute a majority of the congregation who performed the transgression. |
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| 144. Babylonian Talmud, Menachot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 195 |
| 145. Babylonian Talmud, Hulin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Avery-Peck (1981), The priestly gift in Mishnah: a study of tractate Terumot, 370 |
146. Babylonian Talmud, Temurah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •lieberman, saul Found in books: Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 119| 13a. שלש שדות ושתי מענות וכמה מלא מענה מאה אמה כדתניא החורש את הקבר עושה בית הפרס מלא מענה מאה אמה,ואין תרומה אחר תרומה כו' מתניתין מני ר"ע היא דתנן השותפין שתרמו זה אחר זה רבי אליעזר אומר תרומת שניהם תרומה,ר"ע אומר אין תרומת שניהם תרומה וחכמים אומרים אם תרם הראשון כשיעור אין תרומת השני תרומה ואם לא תרם כשיעור תרומת השני תרומה,ואין תמורה עושה תמורה כו' מאי טעמא אמר קרא (ויקרא כז, י) ותמורתו ולא תמורת תמורתו,ואין הולד עושה תמורה דאמר קרא הוא הוא ולא ולד,ר' יהודה אומר הולד עושה תמורה דאמר קרא יהיה לרבות את הולד ורבנן לרבות שוגג כמזיד, big strongמתני׳ /strong /big העופות והמנחות אין עושין תמורה שלא נאמר אלא בהמה הציבור והשותפין אין עושין תמורה שנאמר (ויקרא כז, י) לא יחליפנו ולא ימיר יחיד עושה תמורה ואין הצבור והשותפין עושין תמורה קדשי בדק הבית אין עושין תמורה,אמר ר"ש והרי מעשר בכלל היה ולמה יצא,לומר לך מה מעשר קרבן יחיד יצאו קרבנות צבור ומה מעשר קרבן מזבח יצאו קרבנות בדק הבית, big strongגמ׳ /strong /big ת"ר יכול יהו קדשי בדק הבית עושין תמורה ת"ל (ויקרא כז, ט) קרבן מי שנקראו קרבן יצאו קדשי בדק הבית שלא נקראו קרבן,ולא והתניא אי (ויקרא יז, ד) קרבן שומע אני אפילו קדשי בדק הבית שנקראו קרבן כענין שנאמר (במדבר לא, נ) ונקרב את קרבן ה' וגו',ת"ל (ויקרא יז, ד) ואל פתח אהל מועד לא הביאו כל הבא אל פתח אהל מועד חייבין עליו משום שחוטי חוץ וכל שאינו בא לפתח אהל מועד אין חייבין עליו משום שחוטי חוץ אלמא איקרו קרבן,אמר רבי חנינא לא קשיא הא ר"ש הא רבנן לר"ש איקרי קרבן לרבנן לא איקרי קרבן,ולא והכתיב (במדבר לא, נ) ונקרב את קרבן ה' קרבן ה' איקרי קרבן לה' לא איקרי,ת"ר (ויקרא כז, לג) לא יבקר בין טוב לרע ולא ימירנו למה נאמר והלא כבר נאמר (ויקרא כז, י) לא יחליפנו ולא ימיר אותו טוב ברע וגו',לפי שנאמר לא יחליפנו ולא ימיר אותו משמע קרבן יחיד קרבן צבור וקרבן מזבח וקרבן בדק הבית ת"ל לא יבקר,אמר ר"ש והרי מעשר בכלל היה ולמה יצא לומר לך מה מעשר קרבן יחיד וקרבן מזבח ודבר שבא בחובה ודבר שאינו בשותפות אף כל קרבן יחיד וקרבן מזבח ודבר שבא בחובה | 13a. A i beit haperas /i extends over b three fields, /b the field that was plowed and the two adjacent fields in the direction it was plowed. For example, if one plowed the field from north to south, each of the fields adjacent to it on the north and south is also considered a i beit haperas /i . b But /b whereas the plowed field is a i beit haperas /i in its entirety, the two adjacent fields are a i beit haperas /i only to the extent of b two furrows, /b one furrow on each side. b And how much /b is the b full /b length of b a furrow [ i ma’ana /i ]? /b It is b one hundred cubits, as it is taught /b in a mishna ( i Oholot /i 17:1): b One who plows /b a field containing b a grave, /b and who may have strewn the bones throughout the field, b renders /b the field b a i beit haperas /i /b up to b the full /b length of b a furrow, /b which is b one hundred cubits. /b ,§ The mishna teaches: b And there is no i teruma /i after i teruma /i . /b Once one designates produce from his crop as i teruma /i , if he then designates additional produce from that crop as i teruma /i , it is not i teruma /i . The Gemara explains: b Whose /b opinion is expressed in b the mishna? It is /b the opinion of b Rabbi Akiva, as we learned /b in a mishna ( i Terumot /i 3:3): In the case of b joint /b owners of produce b who separated i teruma /i one after the other, Rabbi Eliezer says: The i teruma /i of both of them is i teruma /i , /b as each is considered to have separated from his share of the produce., b Rabbi Akiva says: The i teruma /i of neither of them is i teruma /i . /b Since each separated i teruma /i independently, it is clear that neither accepts the separation of the other, and therefore neither is valid. b And the Rabbis say: If the first one separated i teruma /i of /b the correct b measure, /b i.e., one-fiftieth of the produce, the produce is thereby tithed, and therefore b the i teruma /i of the second is not i teruma /i ; but if /b the first b did not separate i teruma /i of /b the correct b measure, /b and he separated too little, b the i teruma /i of the second is i teruma /i . /b ,§ The mishna teaches: b And a substitute /b animal that was consecrated when it was substituted for a consecrated animal b does not render /b a non-sacred animal exchanged for it b a substitute; /b rather, it remains non-sacred. The Gemara explains: b What is the reason, /b i.e., the source for this i halakha /i in the Torah? b The verse states: /b “And if he substitutes an animal for an animal, then both it b and that for which it is substituted /b shall be sacred” (Leviticus 27:10). The verse teaches that the i halakha /i of substitution applies only to a consecrated animal and its substitute, b but not the substitute of its substitute. /b ,§ The mishna teaches: b And the offspring /b born of a consecrated animal that was not consecrated itself b does not render /b a non-sacred animal exchanged for it b a substitute. /b The Gemara explains: The reason for this is b that the verse states: /b “Then both b it /b and that for which it is substituted shall be sacred” (Leviticus 27:10), which teaches that only b it, /b a consecrated animal, b but not /b its b offspring, /b renders a non-sacred animal exchanged for it a substitute.,§ The mishna teaches that b Rabbi Yehuda says: The offspring renders /b a non-sacred animal exchanged for it b a substitute. /b The Gemara explains that Rabbi Yehuda reasons b that /b when b the verse states: “Shall be /b sacred,” this serves b to include the offspring. /b The Gemara adds: b And /b as for b the Rabbis, /b who hold that one cannot substitute for the offspring of a consecrated animal, they maintain that this phrase serves b to include /b one who substitutes b unwittingly, /b so that the substitution is valid b as /b if he had done so b intentionally. /b , strong MISHNA: /strong b The birds /b sacrificed as offerings, i.e., doves and pigeons, b and the meal offerings do not render /b non-sacred items exchanged for them b substitutes, as only /b the term b “an animal” is stated /b with regard to substitution, in the verse: “And if he substitutes an animal for an animal” (Leviticus 27:10). A consecrated animal belonging to b the community or /b to b partners does not render /b a non-sacred animal exchanged for it b a substitute, as it is stated /b in the same verse: b “He shall neither exchange it nor substitute /b it.” One derives from the singular pronoun in the verse that b an individual renders /b a non-sacred animal b a substitute, but the community and partners do not render /b a non-sacred animal b a substitute. /b Items b consecrated for Temple maintece do not render /b non-sacred items exchanged for them b substitutes. /b , b Rabbi Shimon said: /b The fact that animals belonging to the community or partners do not render animals exchanged for them substitutes is derived as follows: The b animal tithe was /b included b in /b the b category /b of all offerings, b and why was it /b singled b out /b in the verse: “And all the tithe of the herd or the flock, whatever passes under the rod, the tenth shall be sacred unto the Lord. He shall not inquire whether it is good or bad, neither shall he substitute for it; and if he substitutes it, then both it and that for which it is substituted shall be sacred” (Leviticus 27:32–33)?,Rabbi Shimon explains: It was singled out to juxtapose substitution to the animal tithe, b to tell you: Just as /b the animal b tithe /b is brought exclusively as b an individual offering, /b so too, all offerings that render their substitutes sacred are individual offerings, b excluding communal offerings /b and the offerings of partners from the i halakha /i of substitution. b And just as /b the animal b tithe /b is b an offering /b sacrificed on the b altar, /b so too, all offerings that render their substitutes sacred are offerings sacrificed on the altar, b excluding /b items b consecrated for Temple maintece /b from the i halakha /i of substitution., strong GEMARA: /strong According to the mishna, items consecrated for Temple maintece do not render non-sacred items exchanged for them substitutes. b The Sages taught /b in a i baraita /i : One b might /b have thought that items b consecrated for Temple maintece render /b non-sacred items exchanged for them b substitutes. /b Therefore, b the verse states: /b “And if it is an animal of which men bring b an offering /b to the Lord…he shall not alter it, nor substitute it, good for bad” (Leviticus 27:9–10). This teaches that the i halakha /i of substitution applies to b that which is called an offering, excluding /b items b consecrated for Temple maintece, which are not called an offering. /b ,The Gemara asks: b And /b are items consecrated for Temple maintece b not /b called offerings? b But isn’t it taught /b in a i baraita /i : The verse states with regard to sacrificial animals: “Or who slaughters it outside the camp, and has not brought it to the entrance to the Tent of Meeting to present it as an offering to the Lord before the Tabernacle of the Lord” (Leviticus 17:3–4). b If /b the verse had mentioned just the word b “offering,” I /b would b derive /b that the prohibition against slaughtering outside the Temple applies b even /b to items b consecrated for Temple maintece, as /b they too b are called offerings, as is stated in the matter /b of the spoils of the war against Midian: b “And we have brought the Lord’s offering, /b what every man has gotten, of jewels of gold, armlets, and bracelets, signet rings, earrings, and girdles, to make atonement for our souls before the Lord” (Numbers 31:50). These were certainly not items consecrated for the altar.,The i baraita /i continues: Therefore b the verse states: “And to the entrance of the Tent of Meeting he did not bring it” /b (Leviticus 17:4), to teach that b for any /b item b that /b is fit to b come to the entrance of the Tent of Meeting, /b i.e., that is fit to be sacrificed, b one is liable for it due to /b the prohibition against b slaughtering offerings outside /b of the Temple courtyard. b And /b by contrast, b for any /b animal b that /b is b not /b fit to b come to the entrance of the Tent of Meeting, one is not liable for it due to /b the prohibition against b slaughtering offerings outside /b of the Temple courtyard. b Evidently, /b as a verse is necessary to exclude items consecrated for Temple maintece, such items b are /b generally b called an offering, /b contrary to the first i baraita /i cited., b Rabbi Ḥanina said: /b This is b not difficult. This /b second i baraita /i is in accordance with the opinion of b Rabbi Shimon, /b whereas b that /b first i baraita /i is in accordance with the opinion of b the Rabbis. According to /b the opinion of b Rabbi Shimon, /b items consecrated for Temple maintece b are /b in fact b called an offering, /b and therefore in the mishna he derives that items consecrated for Temple maintece are excluded from the i halakhot /i of substitution from the juxtaposition with the animal tithe, not from word “offering.” b According to /b the opinion of b the Rabbis, /b items consecrated for Temple maintece b are not called an offering, /b and they therefore derive the i halakha /i from the word “offering.”,The Gemara asks: b And /b according to the opinion of the Rabbis, are items consecrated for Temple maintece b not /b called an offering? b But isn’t it written: “And we have brought the Lord’s offering” /b (Numbers 31:50)? The Gemara answers: These items b are called: “The Lord’s offering,” /b but b they are not called: “An offering to the Lord,” /b which is used only with regard to offerings sacrificed upon the altar.,§ The mishna teaches that consecrated animals belonging to the community or to partners are not included in the i halakha /i of substitution. b The Sages taught /b in a i baraita /i : The verse states with regard to the animal tithe: b “He shall not inquire whether it is good or bad, neither shall he substitute it; /b and if he substitute it at all, then both it and that for which it is substituted shall be sacred; it shall not be redeemed” (Leviticus 27:33). b Why is /b the issue of substitution b stated /b here in connection to the animal tithe? b Isn’t it already stated /b earlier: b “He shall not alter it, nor substitute it, good for bad, /b or bad for good, and if he substitutes an animal for an animal, then both it and that for which it is substituted shall be sacred” (Leviticus 27:10)?, b Since it is stated: “He shall not alter it, nor substitute it,” /b the verse apparently b indicates /b that all types of offering are included, whether b an individual offering /b or b a communal offering, and /b whether it is b an offering /b sacrificed on the b altar or an offering consecrated for Temple maintece. /b Therefore, b the verse states /b with regard to the animal tithe: b “He shall not inquire.” /b , b Rabbi Shimon said /b in explanation: The animal b tithe was /b included b in /b the b category /b of all offerings, b and why was it /b singled b out? /b It is b to tell you: Just as /b the animal b tithe /b is b an individual offering, and an offering /b sacrificed on the b altar, and /b it is b an item that comes /b only b as an obligation, /b not as a gift offering, b and /b it is b an item that is not /b brought b in partnership, /b but only by an individual, b so too, all /b offerings that render their substitutes sacred must be b an individual offering, and an offering /b sacrificed on the b altar, and /b it must be b an item that comes /b only b as an obligation, /b |
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147. Babylonian Talmud, Nazir, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 88| 52a. אמר רב יהודה מדיסקרתא ת"ש (ויקרא יא, לא) בהם יכול בכולן ת"ל מהם אי מהם יכול מקצתן ת"ל בהם,הא כיצד עד שיגע במקצתן שהוא ככולן ושיערו חכמים בכעדשה שכן החומט תחלת ברייתו בכעדשה ש"מ שיעורא גמירי לה,אמר רב שמעיה כי בעינן שיעורא דבדלא הויא כעדשה לא מטמא דלא נפלה בה נשמה אבל נפלה בה נשמה לא תיבעי לך:,השדרה והגולגולת: איבעיא להו שדרה וגולגולת תנן או דלמא או שדרה או גולגולת אמר רבא ת"ש שדרה שגירד רוב עילעין שבה טהורה ובקבר אפילו משוברת או מפורקת טמאה מפני הקבר,טעמא משום דגירד הא לא גירד טמא ש"מ או שדרה או גולגולת קתני הא לא קתני הא קמ"ל דכי גירד טהורה אידך תיבעי לך,תא שמע רבי יהודה אומר ששה דברים ר' עקיבא מטמא וחכמים מטהרין וחזר בו ר' עקיבא ומעשה שהביאו קופה מלאה עצמות לבהכ"נ של טרסיים והניחוה באויר ונכנס תודוס הרופא וכל הרופאים [עמו] ואמרו אין כאן שדרה ממת אחד,טעמא דליכא שדרה דמחדא האיכא או שדרה או גולגולת דמחדא נזיר מגלח עליה ש"מ או שדרה או גולגולת תנן לא מיבעיא קאמר לא מיבעיא שדרה וגולגולת דממת אחד ליכא אלא אפי' או שדרה ממת אחד או גולגולת ממת אחד ליכא,תא שמע ממניינא ומה הן ששה דברים שרבי עקיבא מטמא וחכמים מטהרין על אבר מן המת שבא משני מתים ועל אבר מן החי שבא משני בני אדם ועל חצי קב עצמות שבא משני מתים ועל רביעית דם הבא משנים ועל עצם כשעורה שנחלק לשנים והשדרה והגולגולת | 52a. b Rav Yehuda from Diskarta said: Come /b and b hear /b the following halakhic midrash concerning the ritual impurity of creeping animals. The verse states: “Whoever touches b them /b when they are dead shall be impure” (Leviticus 11:31). One b might /b have thought this i halakha /i applies only b to all of them, /b i.e., to complete creatures. Therefore, b the verse states: /b “And upon whatever any b of them, /b when they are dead, fall, it shall be impure” (Leviticus 11:32), which indicates that part of these creatures also imparts impurity. b If /b the i halakha /i were derived solely from the phrase b “of them,” /b one b might /b have thought that it applies even to b a small part /b of them. b The verse /b therefore b states: “Them,” /b which means all of them., b How so? /b How can one reconcile the two verses? He does not become ritually impure b unless he touches /b at least b part of them that is /b equal in measure b to all of them, /b i.e., a large part. b And the Sages calculated /b that this is the volume b of a lentil-bulk. /b Why is this? b As the start of the formation of a skink, /b one of the eight impure creeping animals, is the size b of a lentil-bulk. /b This concludes the halakhic midrash. With regard to the issue at hand, one can b learn from here /b that it b is learned /b as a tradition that b the amount /b for a creature to be considered whole is a lentil-bulk. If so, an ant missing a limb should likewise not have the status of a creature., b Rav Shemaya said, /b in refutation of this argument: b When we require /b the above b amount, that if it is not /b the volume b of a lentil-bulk it does not impart impurity, /b the requirement applies only in a case b where /b the creature b does not have /b a living b soul /b before it grows to the size of a lentil. b However, /b if it b does have a soul, /b this volume is b not /b required. If the creature can survive, perhaps it does impart impurity even if it is lacking a limb. Consequently, with regard to an ant that is missing a limb, b the dilemma remains /b unresolved b for you. /b ,§ The mishna taught that a nazirite must shave for impurity imparted by b a spine and skull. A dilemma was raised before /b the Sages: Did b we learn a spine and [ i ve /i ] skull /b together? b Or perhaps /b the mishna means b either a spine or a skull. /b Does the conjunctive i vav /i signify: And, or: Or? b Rava said: Come /b and b hear /b a resolution from a i baraita /i : In the case of b a spine, the majority of whose ribs were removed /b while the spine itself remained intact, it is b ritually pure. And /b if it was b in a grave, even /b if it was b broken or disassembled, it is impure, due to the grave, /b which joins all the bones together.,The Gemara infers from this i baraita /i : b The reason /b it is ritually pure in the first case b is due to /b the fact b that /b the ribs b were removed, /b from which it may be inferred that if they b were not removed, /b it is b impure /b on its own, even without the skull. b Learn from this /b that the mishna b teaches: Either a spine or a skull. /b The Gemara rejects this claim: The i baraita /i b does not teach this /b explicitly. It does not state that if the ribs were not removed the spine imparts ritual impurity by itself. Rather, the i baraita /i b teaches us this, that if /b the ribs were b removed /b the spine is b pure. /b And as to b the other /b issue, the impurity of a spine on its own, b the dilemma remains /b unresolved b for you. /b ,The Gemara further suggests: b Come /b and b hear /b a resolution from the i Tosefta /i ( i Oholot /i 4:2). b Rabbi Yehuda says /b that b Rabbi Akiva deems six items impure that the Rabbis deem pure, and Rabbi Akiva /b later b retracted /b his opinion. b And an incident /b occurred in b which they brought a box /b that was b full of bones to the synagogue of blacksmiths [ i tarsiyyim /i ], and they placed it in /b an open b airspace, /b not under the roof, so that it would not impart ritual impurity. b And Todos the doctor entered and all the /b other b doctors /b entered b with him, and they said, /b after examining the pile: b There is not /b a full b spine from one corpse here. /b ,The Gemara infers from this incident: b The reason /b it is ritually pure b is due to /b the fact b that there was no spine from one /b corpse, from which one can infer that if b there is either a spine or a skull from one /b corpse, b a nazirite must shave due to it. Learn from this /b that b we learned /b in the mishna that a nazirite shaves b either /b for b a spine or a skull. /b The Gemara rejects this argument: The i tanna /i of the i baraita /i b is speaking /b utilizing the style of: b It is not necessary, /b as follows: b It is not necessary /b to state that b there is no spine and skull from one corpse /b in the box, b but even /b the remains of b either a spine from one corpse or a skull from one corpse, /b which together impart impurity, are b not /b present. Instead, there are parts of spines and skulls from several bodies.,The Gemara further suggests: b Come /b and b hear from the tally /b in the above i baraita /i : b And what are those six items that Rabbi Akiva deems ritually impure and the Rabbis deem ritually pure? /b They consist b of a limb from a corpse that comes from, /b i.e., is combined with, b two corpses; and /b a severed b limb from a living /b person b that comes from two /b living b people; and half- i kav /i of bones that come from two corpses; and a quarter- /b i log /i b of blood that comes from two /b corpses; b and of a bone that is a barley-grain-bulk, /b even from one body, b that was divided into two; and the spine and the skull /b from two corpses. |
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148. Babylonian Talmud, Nedarim, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 119| 16a. big strongגמ׳ /strong /big מני מתניתין רבי מאיר היא דאי רבי יהודה לא שני ליה קרבן ולא שני ליה הקרבן,אימא סיפא לקרבן לא אוכל לך מותר והתנן לקרבן לא אוכל לך רבי מאיר אוסר ואמר רבי אבא נעשה כאומר לקרבן יהא לפיכך לא אוכל לך,לא קשיא הא דאמר לקרבן הא דאמר לא לקרבן דלא הוי קרבן קאמר:, big strongמתני׳ /strong /big שבועה לא אוכל לך הא שבועה שאוכל לך לא שבועה לא אוכל לך אסור:, big strongגמ׳ /strong /big מכלל דהא שבועה שאוכל לך דלא אכילנא משמע ורמינהו שבועות שתים שהן ארבע שאוכל ושלא אוכל שאכלתי ושלא אכלתי מדקאמר שלא אוכל שאכלתי ושלא אכלתי מכלל דשאוכל לך דאכילנא משמע,אמר אביי שאוכל שתי לשונות משמע היו מסרבין בו לאכול ואמר אכילנא אכילנא ותו שבועה שאוכל דאכילנא משמע אבל אמר לא אכילנא לא אכילנא ותו אמר שבועה שאוכל דלא אכילנא קאמר,רב אשי אמר שאוכל דשבועה שאי אוכל קאמר אם כן פשיטא מאי למימרא מהו דתימא מיקם לישנא היא דאיתקיל ליה קא משמע לן,אביי לא אמר טעם כרב אשי דלא קתני שאי אוכל,ורב אשי נאדי מן טעם דאביי קסבר שלא אוכל נמי משמע שתי לשונות היו מסרבין בו לאכול ואמר לא אכילנא לא אכילנא ואמר נמי שבועה בין שאוכל בין שלא אוכל הדין אכילנא משמע דאמר,ואיכא לתרוצה נמי לישנא שבועה שלא אוכל שבועה דלא אכילנא קאמר אלא תנא פסקה שאוכל דאכילנא משמע ושלא אוכל לא אוכל משמע:, big strongמתני׳ /strong /big זה חומר בשבועות מבנדרים וחומר בנדרים מבשבועות כיצד אמר קונם סוכה שאני עושה לולב שאני נוטל תפילין שאני מניח בנדרים אסור בשבועות מותר שאין נשבעין לעבור על המצות: | 16a. strong GEMARA: /strong b Whose /b opinion is expressed in b the mishna? It is /b apparently the opinion of b Rabbi Meir. As, if /b it is the opinion of b Rabbi Yehuda, /b there is a contradiction, because b he does not differentiate /b whether one takes a vow by saying: b An offering, and he does not differentiate /b whether he takes a vow by saying: b This offering. /b In both cases the vow does not take effect, as he did not use the phrase: Like an offering. The mishna, by contrast, indicates that only a vow that is phrased: An offering that I will not eat of yours, or: This offering that I will eat of yours, does not take effect. If it is phrased: An offering I will eat of yours, it takes effect, as it indicates that his eating will be like an offering.,The Gemara continues its analysis: b Say the latter clause /b of the mishna: If he says: That which b I will not eat of yours /b is b not an offering, /b the food is b permitted. /b The Gemara asks: b But didn’t we learn /b in a mishna (13a) that if one said: That which b I will not eat of yours /b will be b for an offering [ i lekorban /i ], Rabbi Meir forbids /b the food to him? b And Rabbi Abba said /b that b it is rendered as one who says: /b Your food b will be /b to me b for an offering; therefore, I will not eat of yours. /b The mishna appears to be incompatible with the opinion of Rabbi Meir as well.,The Gemara answers that this is b not difficult. That /b mishna is referring to one b who said: For an offering [ i lekorban /i ], /b and the vow therefore takes effect. b This /b mishna is referring to one b who said: Not for an offering [ i la lekorban /i ], /b where b he is saying that it should not be an offering, /b and therefore the vow does not take effect., strong MISHNA: /strong If one says: b An oath /b that b I will not eat of yours, /b or: b This /b is b an oath that I will eat of yours [ i she’okhal lekha /i ], /b or: b Not an oath that I will not eat of yours, /b the food b is forbidden. /b , strong GEMARA: /strong b By inference /b from the mishna, it may be derived b that /b the statement: b This is an oath that I will eat of yours, indicates that I will not eat. And /b the Gemara b raises a contradiction /b from a mishna ( i Shevuot /i 19b): There are b two /b basic types of b oaths that are /b in fact b four: /b An oath b that I will eat, and: That I will not eat; /b an oath b that I ate, and: That I did not eat. From /b the fact b that /b the mishna b states: /b That I will eat, in contradistinction to: b That I will not eat; that I ate, and /b in contradistinction: b That I did not eat, /b it may be derived b by inference that /b an oath b that I will eat of yours [ i she’okhal lekha /i ] indicates: /b An oath b that I will eat. /b This contradicts our mishna., b Abaye said: /b The phrase: b That I will eat [ i she’okhal /i ], indicates two expressions, /b depending on the context in which it is used. How so? If b they were importuning [ i mesarevin /i ] him to eat, and he said: I will eat, I will eat, and /b he b furthermore /b said: b An oath that I will eat [ i she’okhal /i ], it indicates: That I will eat. However, /b if b he said: I will not eat, I will not eat, and he furthermore said: An oath that I will eat [ i she’okhal /i ], he is saying: That I will not eat. /b The oath is intended to reinforce his refusal to eat., b Rav Ashi said /b that the phrase: b That I will eat [ i she’okhal /i ], /b cited in the mishna b with regard to an oath, is /b actually b saying /b that b he said: That I will not eat [ i she’i okhal /i ]. /b The Gemara asks: b If so, /b the prohibition b is obvious, /b as he explicitly took an oath not to eat. b What /b is the purpose b of stating /b this i halakha /i ? The Gemara answers: b Lest you say /b that b he blundered /b in properly b upholding the wording, /b i.e., he mispronounced the vow, as his intention was to say: An oath that I will eat [ i she’okhal /i ], the mishna b teaches us /b that he meant that he will not eat., b Abaye did not state /b the b reason /b for the ruling of the mishna that was stated b by Rav Ashi, as /b the mishna b does not teach /b the case of: b That I will not eat [ i she’i okhal /i ]. /b Rather, it teaches the case of that I will eat [ i she’okhal /i ]., b And Rav Ashi turned away [ i nadei /i ] from the reason that Abaye /b stated, because b he held /b that the phrase: b That I will not eat, also indicates two expressions, /b depending on the context. For example, if b they were importuning him to eat and he said: I will not eat, I will not eat, and /b subsequently b he /b also b said: An oath, /b then, in this case, b whether /b the wording of the oath was: b That I will eat, or: That I will not eat, this /b expression b indicates that he is saying: I will eat. /b The statement: An oath that I will not eat, should be interpreted rhetorically in this context: Did I take an oath that I will not eat? Certainly I did not, as I will eat., b And there is also /b a way b to interpret the expression: An oath that I will not eat, /b as b indicating /b its straightforward meaning, i.e., that he is b saying: An oath that I will not eat. /b Therefore, the mishna cannot be interpreted in this manner. b Rather, the i tanna /i /b in tractate i Shevuot /i clearly b established a principle: That I will eat, indicates that I will eat, and: That I will not eat, indicates I will not eat. /b Therefore, the correct version of the mishna must be: That I will not eat [ i she’i okhal /i ]., strong MISHNA: /strong b This /b rule, that oaths can render actions, which do not have actual substance, either prohibited or obligatory, b is a stringency of oaths vis-à-vis vows, /b which do not take effect with regard to matters that do not have actual substance. b And /b there is also b a stringency of vows vis-à-vis oaths. How so? /b With regard to one who b said: Making a i sukka /i is i konam /i for me, /b or: b Taking a i lulav /i is /b i konam /i b for me, /b or: b Donning phylacteries is /b i konam /i b for me, in /b the case of b vows, /b the items are rendered b forbidden, /b and he may not perform the mitzva until the vow is dissolved. However, b in /b the case of similar b oaths, /b these items are b permitted, as one cannot take an oath to transgress the mitzvot. /b |
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149. Babylonian Talmud, Niddah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 207| 72a. וב"ה אומרים פטורים מן הקרבן,טבלה ביום של אחריו ושמשה את ביתה ואח"כ ראתה ב"ש אומרים מטמאין משכב ומושב ופטורין מן הקרבן,וב"ה אומרים ה"ז גרגרן ומודים ברואה בתוך י"א יום וטבלה לערב ושמשה שמטמאין משכב ומושב וחייבין בקרבן,טבלה ביום של אחריו ושמשה ה"ז תרבות רעה ומגען ובעילתן תלויין, big strongגמ׳ /strong /big ת"ר ושוין בטובלת לילה לזבה שאינה טבילה ושוין ברואה בתוך י"א יום וטבלה לערב ושמשה שמטמאה משכב ומושב וחייבין בקרבן,לא נחלקו אלא ביום י"א יום שב"ש אומרים מטמאין משכב ומושב וחייבין בקרבן ובית הלל פוטרין מקרבן,אמרו להן ב"ש לב"ה מ"ש יום י"א מיום תוך י"א אם שיוה לו לטומאה לא ישוה לו לקרבן,אמרו להן ב"ה לב"ש לא אם אמרת בתוך י"א יום שכן יום שלאחריו מצטרף עמו לזיבה תאמרו ביום י"א שאין יום שלאחריו שנצטרף עמו לזיבה,אמרו להם בית שמאי השוו מדותיכם אם שיוה לו לטומאה ישוה לו לקרבן ואם לא שיוה לו לקרבן לא ישוה לו לטומאה,אמרו להם ב"ה אם הביאנוהו לידי טומאה להחמיר לא נביאהו לידי קרבן להקל,ועוד מדבריכם אתם נושכין שאתם אומרין טבלה יום שלאחריו ושמשה ואח"כ ראתה מטמא משכב ומושב ופטורה מן הקרבן אף אתם השוו מדותיכם אם שיוה לו לטומאה ישוה לו לקרבן,ואם לא שיוה לו לקרבן לא ישוה לו לטומאה אלא להחמיר ולא להקל הכא נמי להחמיר ולא להקל,אמר רב הונא משכבה ומושבה שבשני ב"ש מטמאין אע"פ שטבלה אע"פ שלא ראתה מאי טעמא כיון דאילו חזיא מטמאה השתא נמי מטמיא,אמר רב יוסף מאי קמ"ל תנינא טבלה יום שלאחריו ושמשה את ביתה ואח"כ ראתה ב"ש אומרים מטמאה משכבות ומושבות ופטורה מן הקרבן,אמר רב כהנא ראתה שאני,אמר רב יוסף וכי ראתה מאי הוי ראייה דנדה היא,א"ל אביי לרב יוסף רב כהנא הכי קא קשיא ליה בשלמא היכא דראתה גזרינן ראייה דנדה אטו ראייה דזבה אלא היכא דלא ראתה מאי נגזר בה,ועוד תנן הרואה ראייה אחת של זוב ב"ש אומרים כשומרת יום כנגד יום ובה"א כבעל קרי | 72a. b And Beit Hillel say: /b Although they transmit impurity to items designated for lying or sitting, b they are exempt from /b bringing b the /b sin b offering. /b Since the twelfth day is unfit for the flow of a i zava /i , and even if she were to experience bleeding on the eleventh, twelfth, and thirteenth days she would not become a greater i zava /i , one who experiences bleeding on the eleventh does not need to observe a corresponding clean day.,If the woman b immersed on the day following /b the eleventh day b and she engaged in intercourse with /b the man of b her house, /b i.e., her husband, on that twelfth day b and then saw /b blood, b Beit Shammai say: They transmit impurity /b to items designated for b lying or sitting /b by rabbinic law, as the Sages issued a decree of impurity in the case when the second day is the twelfth day, due to a case when the second day is within the eleven days fit for the flow of a i zava /i . b And they are exempt from /b bringing b the /b sin b offering, /b as she observed part of the twelfth day, and the bleeding she experienced after engaging in intercourse, which occurred during her period of menstruation, is not fit to be appended to the discharge of the i zava /i on the eleventh day., b And Beit Hillel say: That /b husband b is a glutton, /b as he could not wait for the conclusion of the twelfth day before engaging in intercourse. Nevertheless, the Sages did not issue a decree of impurity. b And /b Beit Hillel b concede /b to Beit Shammai b in /b a case where the woman b sees /b blood b in the midst of the eleven-day /b period, b and she immersed in the evening and engaged in intercourse /b with her husband without observing a corresponding clean day, b that they transmit impurity /b to items designated for b lying or sitting. And /b each of them is b liable to /b bring a sin b offering /b for participating in intercourse involving a i zava /i .,If she saw blood in the midst of the eleven days and observed part of a corresponding clean day and b immersed on the day following /b the day that she saw blood b and engaged in intercourse /b with her husband, b that is wayward conduct, /b as the possibility exists that she will experience bleeding after intercourse that will be appended to the bleeding of the previous day, rendering her a i zava /i and disqualifying the immersion. b And /b the status of ritually impure items with which b they came into contact and /b the status of b their intercourse is contingent /b upon whether she experiences bleeding on the day of her immersion, in which case the ritually pure items become impure and they are liable to bring a sin offering, or whether she does not experience bleeding that day, in which case the ritually pure items remain pure and the woman and man are exempt from bringing a sin offering., strong GEMARA: /strong b The Sages taught /b in a i baraita /i : b And /b Beit Shammai and Beit Hillel b agree with regard to /b a woman who b immersed /b at b night to /b purify herself after having been a lesser b i zava /i , that it is not /b a valid b immersion. And /b Beit Shammai and Beit Hillel also b agree with regard to /b a woman b who sees /b blood b in the midst of /b her b eleven days /b of i ziva /i , rendering her a lesser i zava /i who must wait one clean day and immerse the day after, b but /b she b immersed in the /b first b evening /b without waiting one clean day b and engaged in intercourse /b with her husband, b that she transmits impurity /b to items designated for b lying or sitting /b that came in contact with the couple, b and /b she and her husband b are liable to /b bring a sin b offering. /b , b They disagree only in /b the case of a woman who sees blood on the b eleventh day /b of her days of i ziva /i , and immersed that evening, and engaged in intercourse with her husband. b As Beit Shammai say: They transmit impurity /b to items designated for b lying or sitting and are liable to /b bring a sin b offering, and Beit Hillel deem /b them b exempt from /b bringing a sin b offering. /b ,The i baraita /i continues: b Beit Shammai said to Beit Hillel: What the difference /b between the b eleventh day /b itself and another b day in the midst of /b the b eleven /b days of i ziva /i ? b If you equate /b the eleventh day to the other days b with regard to ritual impurity, /b will you b not equate it with regard to /b liability to bring b an offering? /b , b Beit Hillel said to Beit Shammai: No, if you say /b that she is liable to bring an offering if she experiences bleeding b in the midst of the eleven days, /b that is b because the following day combines with it /b as a day b of i ziva /i . Will you say /b the same b with regard to /b the b eleventh day, when the following day does not combine with it /b as a day b of i ziva /i ? /b , b Beit Shammai said to /b Beit Hillel: b Apply your method equally. If you equate /b the two cases, bleeding on the eleventh day and bleeding on one of the other days of i ziva /i , b with regard to ritual impurity, equate /b them also b with regard to /b liability to bring b an offering. And if /b you b do not equate /b them b with regard to /b liability to bring b an offering, do not equate /b them b with regard to ritual impurity /b either., b Beit Hillel said to /b Beit Shammai: Even b if we have brought /b a woman who experiences bleeding on the eleventh day and the man who engages in intercourse with her b to ritual impurity, /b due to a decree b to be stringent, /b so that people should not confuse one who experiences bleeding on the eleventh day with one who experiences bleeding during the other days with regard to ritual impurity, b we will not bring /b them b to /b the liability of bringing b an offering, to be lenient. /b It would be a leniency to permit them to bring an unnecessary and therefore a non-sacred animal into the Temple courtyard., b And furthermore, from your /b own b statement you are refuted, as you say /b that if b she immersed on the following day and engaged in intercourse, and afterward she saw /b blood, b she transmits impurity /b to items designated for b lying or sitting, but she is exempt from /b bringing b the offering. You too /b should b apply your method equally. If you equate /b a i zava /i who immersed on the twelfth day with one who immersed on the night after the eleventh day b with regard to ritual impurity, equate /b these cases also b with regard to /b liability to bring b an offering. /b , b And if you do not equate /b them b with regard to /b liability to bring b an offering, do not equate /b them b with regard to ritual impurity /b either. Beit Hillel continued: b Rather, /b you agree with us that the two are equated b to be stringent, but not to be lenient. /b We say that b here too, /b the two should be equated b to be stringent but not to be lenient. /b ,§ b Rav Huna says, /b in further clarification of Beit Shammai’s opinion: If a woman experiences bleeding during the eleven days of i ziva /i and must observe one clean day, but did not wait until the conclusion of that second day before immersing, with regard to b her /b items designated for b lying or sitting, on the second /b day, b Beit Shammai render /b them b impure /b by rabbinic law. This is the i halakha /i b even though she has immersed /b in a ritual bath and b even though she did not see /b any blood after her immersion. b What is the reason? Since if she would see /b blood b she /b would b render /b these surfaces b ritually impure /b by Torah law, b now too she renders /b them b ritually impure /b by rabbinic law., b Rav Yosef said: What is /b Rav Huna b teaching us? We /b already b learn /b in the mishna: If the woman b immersed on the day following /b the eleventh day b and she engaged in intercourse with /b the man of b her house /b on that twelfth day b and then saw /b blood, b Beit Shammai say: They transmit impurity /b to items designated for b lying or sitting /b by rabbinic law. b And they are exempt from /b bringing b the /b sin b offering. /b Her impurity applies by rabbinic law, lest this case be confused with one where she experiences bleeding during the eleven days when she would be impure by Torah law. By inference, if she experienced bleeding on one of her eleven days and immersed on the following day, she would likewise render items designated for lying or sitting ritually impure by rabbinic law., b Rav Kahana said: /b Rav Huna is teaching that Beit Shammai render her ritually impure even if she does not experience bleeding. Based on the mishna alone, one might have thought that the case where b she saw /b blood b is different, /b and it is only in this situation that Beit Shammai render her impure by rabbinic law., b Rav Yosef said, /b in refutation of Rav Kahana’s claim: b And if she saw /b blood on the twelfth day, b what of it? /b A discharge of blood on the twelfth day b is a sighting of a menstruating woman, /b which does not render her a i zava /i by Torah law. Therefore, it is comparable to a case where she experienced bleeding on one day during her eleven days of i ziva /i and immersed on the following day, and she does not experience bleeding on that following day at all., b Abaye said to Rav Yosef: This is what /b is b difficult for Rav Kahana: Granted, /b in a case b where she saw /b blood on the twelfth day, it stands to reason that b we decree /b impurity with regard to b a sighting of a menstruating woman due to a sighting of a i zava /i . But /b in a case b where she did not see /b any blood at all, for b what /b reason should the Sages b decree /b impurity b upon her? /b ,Abaye continues: b And furthermore, we learned /b in a mishna ( i Zavim /i 1:1): If a man b sees one sighting of i ziva /i /b (see 35b), b Beit Shammai say: /b His status on the following day is b like /b that of b a woman who observes /b a clean b day for a day /b she experiences a discharge. In other words, he must immerse and observe that day in purity, and if he touches tithes their status is suspended, since if he sees another discharge on that day, they are retroactively impure. b And Beit Hillel say: /b His status is b like /b that of a man b who experiences a seminal emission, /b who is purified by his immersion, and therefore any tithes this man touches on the second day remain pure even if he later experiences a second discharge. |
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150. Babylonian Talmud, Yoma, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 133| 20b. ואי סלקא דעתך מחצות דאורייתא היא היכי מקדמינן (והיכי מאחרינן),אלא אמר ר' יוחנן ממשמע שנא' כל הלילה איני יודע שהוא עד הבקר ומה ת"ל עד הבקר תן בקר לבקרו של לילה,הלכך בכל יום תורמין את המזבח בקריאת הגבר או סמוך לו בין מלפניו בין מלאחריו סגיא ביוה"כ דאיכא חולשא דכ"ג עבדינן מחצות וברגלים דנפישי ישראל ונפישי קרבנות עבדינן מאשמורת הראשונה כדקתני טעמא לא היתה קריאת הגבר מגעת עד שהית' עזרה מלאה מישראל,מאי קריאת הגבר רב אמר קרא גברא רבי שילא אמר קרא תרנגולא,רב איקלע לאתריה דרבי שילא לא הוה אמורא למיקם עליה דרבי שילא קם רב עליה וקא מפרש מאי קריאת הגבר קרא גברא אמר ליה רבי שילא ולימא מר קרא תרנגולא א"ל אבוב לחרי זמר לגרדאי לא מקבלוה מיניה,כי הוה קאימנא עליה דר' חייא ומפרישנא מאי קריאת הגבר קרא גברא ולא אמר לי ולא מידי ואת אמרת לי אימא קרא תרנגולא א"ל מר ניהו רב נינח מר א"ל אמרי אינשי אי תגרת ליה פוץ עמריה איכא דאמרי הכי א"ל מעלין בקדש ולא מורידין,תניא כותיה דרב תניא כותיה דרבי שילא תניא כותיה דרב גביני כרוז מהו אומר עמדו כהנים לעבודתכם ולוים לדוכנכם וישראל למעמדכם והיה קולו נשמע בשלש פרסאות,מעשה באגריפס המלך שהיה בא בדרך ושמע קולו בג' פרסאות וכשבא לביתו שיגר לו מתנות ואעפ"כ כ"ג משובח ממנו דאמר מר וכבר אמר אנא השם ונשמע קולו ביריחו ואמר רבה בר בר חנה א"ר יוחנן מירושלים ליריחו י' פרסי,ואע"ג דהכא איכא חולשא והכא ליכא חולשא והכא יממא והתם ליליא,דא"ר לוי מפני מה אין קולו של אדם נשמע ביום כדרך שנשמע בלילה מפני גלגל חמה שמנסר ברקיע כחרש המנסר בארזים והאי חירגא דיומא לא שמיה והיינו דקאמר נבוכדנצר (דניאל ד, לב) וכל דיירי ארעא (כלא) חשיבין,ת"ר אלמלא גלגל חמה נשמע קול המונה של רומי ואלמלא קול המונה של רומי נשמע קול גלגל חמה ת"ר שלש קולות הולכין מסוף העולם ועד סופו ואלו הן קול גלגל חמה וקול המונה של רומי וקול נשמה בשעה שיוצאה מן הגוף וי"א אף לידה | 20b. b And if it enters your mind /b to say that the time for removal of the ashes is b from midnight by Torah law, how do we /b perform it b earlier and how do we /b perform it b later /b than the time established by Torah law?, b Rather, Rabbi Yoḥa said: /b The fact that midnight is the deadline after which the limbs may not be burned is derived from a different source. b From /b the fact b that it is stated /b with regard to the burning of the limbs: b All night, don’t I know that it /b means b until morning? And /b for b what /b purpose, then, b does the verse state: Until morning? /b It means: b Add /b another b morning to the morning of the night. /b Arise before dawn, and that is the time for removal of the ashes. Nevertheless, there is no specific hour fixed for performing this removal, and how much earlier than dawn it is performed depends on the need., b Therefore, every day /b the priests b remove the ashes from the altar at the crow of the rooster or adjacent to it, whether before it or after it, /b as on a typical day removing the ashes just before dawn is b sufficient. On Yom Kippur, when, /b due to the fact that he performs the entire day’s service, b there is /b an issue of b the weakness of the High Priest, /b the ashes are removed earlier b and we do so from midnight. And on the Festivals, when the Jewish people /b in Jerusalem b are numerous and /b the b offerings /b that they bring to sacrifice during the Festival b are numerous, /b the ashes are removed even earlier, b and we do so from the first watch, in accordance with the reason that is taught /b in the mishna: b And the call of the rooster would not arrive /b on Festivals b until the /b Temple b courtyard was full with the Jewish people. /b ,§ The term i keriat hagever /i , translated above as the call of the rooster, is mentioned in the mishna as an indication of a certain time. The Gemara asks: b What /b is the meaning of the phrase b i keriat hagever /i ? Rav said: It is the call of the man; /b the priest appointed for this task proclaimed that it was time for the priests to report for service. b Rabbi Sheila said: It is the call of the rooster, /b which is also called i gever /i ., b Rav happened /b to come b to the place /b where b Rabbi Sheila /b was the most prominent local Torah scholar and Rav was not yet known. b There was no disseminator to stand before Rabbi Sheila /b to disseminate his lecture to the public. b Rav stood before him /b to disseminate the lecture, in the course of which Rabbi Sheila mentioned i keriat hagever /i . Rav b interpreted /b the concept for the audience and said: b What /b is the meaning of b i keriat hagever /i ? /b It means b the call of the man. Rabbi Sheila said to him: And let the Master say /b it is b the call of the rooster. /b Rav b said to him, /b quoting a folk saying: b A flute /b played b for noblemen /b is b music, but /b when played for b weavers, /b they b receive no /b pleasure b from it, /b due to their lack of sophistication. Similarly, the interpretation that I disseminated was accepted by Torah scholars greater than you. You, who lack their sophistication, cannot appreciate it., b When I stood before Rabbi Ḥiyya and interpreted: What /b is the meaning of b i keriat hagever /i ? /b It means b the call of the man, he did not say anything to me /b in response, b and you, /b Rabbi Sheila, b say to me: Say /b it is b the call of the rooster. /b As soon as Rabbi Sheila heard that, he knew at once who had been disseminating his lecture. b He said to him: Is the Master Rav? Let the Master rest /b and cease disseminating my lecture, as it is beneath your dignity to serve as my assistant. Rav b said to him: People say /b this aphorism: b If you hired yourself to him, comb his wool. /b Once one agrees to perform a task, he should bear its less pleasing aspects and complete the job. b Some say, this is what /b Rav b said to him: One elevates /b to a higher level b in /b matters of b sanctity and one does not downgrade. /b Since the task of interpreting was undertaken by a man of my stature, it is not fitting that a lesser man will replace me. That would be a display of contempt for the Torah.,The Gemara comments: A i baraita /i b was taught in accordance with /b the opinion b of Rav, /b and a i baraita /i b was taught in accordance with /b the opinion b of Rabbi Sheila. /b The Gemara elaborates: A i baraita /i b was taught in accordance with /b the opinion b of Rav: What did Gevini /b the b Crier, /b who was an appointee in the Temple, b say /b in his proclamation? b Arise, priests, to your service, and Levites to your platform, and Israelites to your /b non-priestly b watch. And /b the Gemara relates: b His voice was /b so strong that it could b be heard at /b a distance of b three parasangs, /b slightly more than eight miles.,There was b an incident involving King Agrippa, who was coming down the road and heard /b Gevini the Crier’s b voice at a distance of three parasangs. And when /b the king b came to his house he sent gifts to him, /b since he was so impressed with the man’s voice. The Gemara notes: b And even so, /b the voice of the b High Priest /b was stronger and b superior to his, as the Master said: And /b there b already was /b an incident where the High Priest recited, in his confession that accompanied the placing of hands on his bull on Yom Kippur: b Please God, and his voice was heard in Jericho. And Rabba bar bar Ḥana said /b that b Rabbi Yoḥa said: /b The distance b from Jerusalem to Jericho /b is b ten parasangs. /b ,And not only was the distance greater in the case of the High Priest than in the case of Gevini the Crier, b here, there is /b the issue of b the weakness /b of the High Priest due to the fast and his obligation to perform the entire service, while b there, there is no /b issue of b the weakness of /b Gevini. b And /b in addition, b here it was /b during the b day, /b when sound does not travel as well, that the High Priest recited his confession; b and there it was /b during the b night /b when Gevini called the priests, Levites, and Israelites., b As Rabbi Levi said: Why is a person’s voice not heard during the day in the manner that it is during the night? /b It is b due to /b the fact that the sound of the b sphere of the sun traversing the sky /b generates noise b like /b the noise generated by b a carpenter sawing cedars, /b and that noise drowns out other sounds. b And that sawdust /b that is visible during b the day /b in the rays of the sun, b i la /i is its name. This is /b what b Nebuchadnezzar said: “And all the inhabitants of the world are considered like i la /i ” /b (Daniel 4:32), i.e., all inhabitants of the earth are equivalent to specks of dust.,Apropos sounds, the Gemara cites that b the Sages taught: Were it not /b for the sound of the b sphere of the sun, /b the b sound of /b the bustle of b the crowds of Rome /b would be b heard /b throughout the world; b and were it not for the sound of /b the bustle of b the crowds of Rome, the sound of the sun’s sphere /b would be b heard /b throughout the world. And b the Sages taught: Three sounds travel from the end of the world to its /b other b end, and these are: The sound of the sphere of the sun, and /b the b sound of /b the bustle of b the crowds of Rome, and the sound of the soul at the moment that it leaves the body, /b which should be audible throughout the world. b And some say: Even /b the sound of a woman giving b birth. /b |
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| 151. Babylonian Talmud, Yevamot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Avery-Peck (1981), The priestly gift in Mishnah: a study of tractate Terumot, 351 |
152. Babylonian Talmud, Moed Qatan, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •lieberman, s. Found in books: Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 104| 28a. אלא חיה אבל שאר נשים מניחין,ר' אלעזר אמר אפילו שאר הנשים דכתיב (במדבר כ, א) ותמת שם מרים ותקבר שם סמוך למיתה קבורה,ואמר ר' אלעזר אף מרים בנשיקה מתה אתיא שם שם ממשה ומפני מה לא נאמר בה על פי ה' מפני שגנאי הדבר לאומרו,א"ר אמי למה נסמכה מיתת מרים לפרשת פרה אדומה לומר לך מה פרה אדומה מכפרת אף מיתתן של צדיקים מכפרת א"ר אלעזר למה נסמכה מיתת אהרן לבגדי כהונה מה בגדי כהונה מכפרין אף מיתתן של צדיקים מכפרת,ת"ר מת פתאום זו היא מיתה חטופה חלה יום אחד ומת זו היא מיתה דחופה ר' חנניא בן גמליאל אומר זו היא מיתת מגפה שנאמר (יחזקאל כד, טז) בן אדם הנני לוקח ממך את מחמד עיניך במגפה וכתיב (יחזקאל כד, יח) ואדבר אל העם בבקר ותמת אשתי בערב,שני ימים ומת זו היא מיתה דחויה ג' גערה ארבעה נזיפה חמשה זו היא מיתת כל אדם,א"ר חנין מאי קרא (דברים לא, יד) הן קרבו ימיך למות הן חד קרבו תרי ימיך תרי הא חמשה הן חד שכן בלשון יוני קורין לאחת הן,מת בחמשים שנה זו היא מיתת כרת חמשים ושתים שנה זו היא מיתתו של שמואל הרמתי ששים זו היא מיתה בידי שמים,אמר מר זוטרא מאי קרא דכתיב (איוב ה, כו) תבא בכלח אלי קבר בכלח בגימטריא שיתין הוו,שבעים שיבה שמונים גבורות דכתיב (תהלים צ, י) ימי שנותינו בהם שבעים שנה ואם בגבורות שמונים שנה אמר רבה מחמשים ועד ששים שנה זו היא מיתת כרת והאי דלא חשיב להו משום כבודו של שמואל הרמתי,רב יוסף כי הוה בר שיתין עבד להו יומא טבא לרבנן אמר נפקי לי מכרת א"ל אביי נהי דנפק ליה מר מכרת דשני מכרת דיומי מי נפיק מר א"ל נקוט לך מיהא פלגא בידך,רב הונא נח נפשיה פתאום הוו קא דייגי רבנן תנא להו זוגא דמהדייב לא שנו אלא שלא הגיע לגבורות אבל הגיע לגבורות זו היא מיתת נשיקה,אמר רבא חיי בני ומזוני לא בזכותא תליא מילתא אלא במזלא תליא מילתא דהא רבה ורב חסדא תרוייהו רבנן צדיקי הוו מר מצלי ואתי מיטרא ומר מצלי ואתי מיטרא,רב חסדא חיה תשעין ותרתין שנין רבה חיה ארבעין בי רב חסדא שיתין הלולי בי רבה שיתין תיכלי,בי רב חסדא סמידא לכלבי ולא מתבעי בי רבה נהמא דשערי לאינשי ולא משתכח,ואמר רבא הני תלת מילי בעאי קמי שמיא תרתי יהבו לי חדא לא יהבו לי חוכמתיה דרב הונא ועותריה דרב חסדא ויהבו לי ענותנותיה דרבה בר רב הונא לא יהבו לי,רב שעורים אחוה דרבא הוה יתיב קמיה דרבא חזייה דהוה קא מנמנם א"ל לימא ליה מר דלא לצערן א"ל מר לאו שושביניה הוא א"ל כיון דאימסר מזלא לא אשגח בי א"ל ליתחזי לי מר איתחזי ליה א"ל הוה ליה למר צערא א"ל כי ריבדא דכוסילתא,רבא הוה יתיב קמיה דר"נ חזייה דקא מנמנם א"ל לימא ליה מר דלא לצערן א"ל מר לאו אדם חשוב הוא א"ל מאן חשיב מאן ספין מאן רקיע,א"ל ליתחזי לי מר אתחזי ליה א"ל ה"ל למר צערא א"ל כמישחל בניתא מחלבא ואי אמר לי הקב"ה זיל בההוא עלמא כד הוית לא בעינא דנפיש בעיתותיה,רבי אלעזר הוה קאכיל תרומה איתחזי ליה א"ל תרומה קא אכילנא ולאו קודש איקרי חלפא ליה שעתא,רב ששת איתחזי ליה בשוקא אמר ליה בשוקא כבהמה איתא לגבי ביתא,רב אשי איתחזי ליה בשוקא א"ל איתרח לי תלתין יומין ואהדרי לתלמודאי דאמריתו אשרי מי שבא לכאן ותלמודו בידו ביום תלתין אתא אמר ליה מאי כולי האי קא דחקא רגליה דבר נתן ואין מלכות נוגעת בחבירתה אפילו כמלא נימא,רב חסדא לא הוה יכיל ליה דלא הוה שתיק פומיה מגירסא סליק יתיב בארזא דבי רב פקע ארזא ושתק ויכיל ליה,ר' חייא לא הוה מצי למיקרבא ליה יומא חד אידמי ליה כעניא אתא טריף אבבא א"ל אפיק לי ריפתא אפיקו ליה א"ל ולאו קא מרחם מר אעניא אההוא גברא אמאי לא קא מרחם מר גלי ליה אחוי ליה שוטא דנורא אמצי ליה נפשיה: | 28a. with regard to b a woman /b who died b in childbirth, /b and therefore continues to bleed. b But /b the biers of b other women may be set down /b in the street., b Rabbi Elazar said: Even /b the biers of b other women /b must not be set down in the street, b as it is written: “And Miriam died there and was buried there” /b (Numbers 20:1), which teaches that b the /b site of her b burial was close to /b the place of her b death. /b Therefore, it is preferable to bury a woman as close as possible to the place where she died.,With regard to that same verse b Rabbi Elazar said /b further: b Miriam also died by /b the divine b kiss, /b just like her brother Moses. What is the source for this? b This is derived /b through a verbal analogy between the word b “there” /b stated with regard to Miriam and the word b “there” /b mentioned b with regard to Moses. /b With regard to Moses it says: “So Moses the servant of the Lord died there in the land of Moab by the mouth of the Lord” (Deuteronomy 34:5). b For what /b reason b was it not /b explicitly b stated with regard to her, /b as it is stated with regard to Moses, that she died b “by the mouth of the Lord”? /b It is b because it would be unseemly to say such a thing, /b that a woman died by way of a divine kiss, and therefore it is not said explicitly., b Rabbi Ami said: Why was /b the Torah portion that describes the b death of Miriam juxtaposed to the portion /b dealing with b the red heifer? To tell you: Just as the red heifer atones /b for sin, b so too, the death of the righteous atones /b for sin. b Rabbi Elazar said: Why was /b the Torah portion that describes the b death of Aaron juxtaposed to /b the portion discussing b the priestly garments? /b This teaches that b just as the priestly garments atone /b for sin, b so too, the death of the righteous atones /b for sin.,§ b The Sages taught /b the following i baraita /i : If one b dies suddenly /b without having been sick, b this is death /b through b snatching. /b If he b became sick for a day and died, this is an expedited death. Rabbi Ḥaya ben Gamliel says: This is death at a stroke, as it is stated: “Son of man, behold, I am about to take away from you the delight of your eyes at a stroke” /b (Ezekiel 24:16). b And /b when this prophecy is fulfilled b it is written: “So I spoke to the people in the morning and at evening my wife died” /b (Ezekiel 24:18).,If he was sick for b two days and died, this is a quickened death. /b If he was sick for b three /b days and died, this is a death of b rebuke. /b If he died after being sick for b four /b days, this is a death of b reprimand. /b If one died after a sickness lasting b five /b days, b this is the /b ordinary b death of all people. /b , b Rabbi Ḥanin said: What is the verse /b from which this is derived? It is stated: b “Behold, your days approach that you must die” /b (Deuteronomy 31:14). This verse is expounded in the following manner: b “Behold [ i hen /i ]” /b indicates b one; “approach [ i karvu /i ],” /b a plural term, indicates b two; “your days [ i yamekha /i ],” /b also a plural term, indicates another b two; /b and therefore in total b this is five. /b How does the word b i hen /i /b indicate b one? Because in the Greek language they call /b the number b one i hen /i . /b ,The Gemara discusses the significance of death at different ages: If one b dies when /b he is b fifty years /b old, b this is death through i karet /i , /b the divine punishment of excision, meted out for the most serious transgressions. If he dies when he is b fifty-two years /b old, b this is the death of Samuel from Ramah. /b If he dies at the age of b sixty, this is death at the hand of Heaven. /b , b Mar Zutra said: What is the verse /b from which this is derived? b As it is written: “You shall come to your grave in a ripe age [ i bekhelaḥ /i ]” /b (Job 5:26). The word b “ripe age” [ i bekhelaḥ /i ] has the numerical value of sixty, /b and it is alluded to there that dying at this age involves a divine punishment.,One who dies at the age of b seventy /b has reached b old age. /b One who dies at the age of b eighty /b dies in b strength, as it is written: “The days of our years are seventy, or if by reason of strength, eighty years” /b (Psalms 90:10). b Rabba said: /b Not only is death at the age of fifty a sign of i karet /i , but even death b from fifty to sixty years /b of age b is death by i karet /i . And /b the reason that b all of these years were not counted /b in connection with i karet /i is b due to the honor of Samuel from Ramah, /b who died at the age of fifty-two.,The Gemara relates that b when Rav Yosef turned sixty he made a holiday for the Sages. /b Explaining the cause for his celebration, b he said: I have passed /b the age of b i karet /i . Abaye said to him: Master, /b even b though you have passed the i karet /i of years, have you, Master, escaped the i karet /i of days? /b As previously mentioned, sudden death is also considered to be a form of i karet /i . b He said to him: Grasp at least half in your hand, /b for I have at least escaped one type of i karet /i .,It was related that b Rav Huna died suddenly, /b and b the Sages were concerned /b that this was a bad sign. The Sage b Zuga from Hadayeiv taught them /b the following: b They taught /b these principles b only when /b the deceased b had not reached /b the age of b strength, /b i.e., eighty. b But if he had reached /b the age of b strength /b and then died suddenly, b this is death by way of a /b divine b kiss. /b , b Rava said: /b Length of b life, children, and sustece do not depend on /b one’s b merit, but rather they depend upon fate. As, Rabba and Rav Ḥisda were both pious Sages; /b one b Sage /b would b pray /b during a drought b and rain would fall, and /b the other b Sage /b would b pray and rain would fall. /b ,And nevertheless, their lives were very different. b Rav Ḥisda lived for ninety-two years, /b whereas b Rabba lived for /b only b forty /b years. b The house of Rav Ḥisda /b celebrated b sixty wedding feasts, /b whereas the b house of Rabba /b experienced b sixty calamities. /b In other words, many fortuitous events took place in the house of Rav Ḥisda and the opposite occurred in the house of Rabba., b In the house of Rav Ḥisda /b there was bread from b the finest flour [ i semida /i ] /b even b for the dogs, and it was not asked after, /b as there was so much food. b In the house of Rabba, /b on the other hand, there was coarse b barley bread /b even b for people, and it was not found /b in sufficient quantities. This shows that the length of life, children, and sustece all depend not upon one’s merit, but upon fate.,Apropos Rav Ḥisda’s great wealth, the Gemara reports that b Rava said: These three things I requested from Heaven, two /b of which b were given to me, /b and b one was not given to me: /b I requested the b wisdom of Rav Huna and the wealth of Rav Ḥisda and they were given to me. /b I also requested the b humility of Rabba bar Rav Huna, /b but b it was not given to me. /b ,The Gemara continues its discussion of the deaths of the righteous. b Rav Seorim, Rava’s brother, sat before Rava, /b and b he saw that /b Rava b was dozing, /b i.e., about to die. Rava b said to /b his brother: b Master, tell him, /b the Angel of Death, b not to torment me. /b Knowing that Rava was not afraid of the Angel of Death, Rav Seorim b said to /b him: b Master, are you not a friend of /b the Angel of Death? Rava b said to him: Since /b my b fate has been handed over /b to him, and it has been decreed that I shall die, the Angel of Death b no longer pays heed to me. /b Rav Seorim b said to /b Rava: b Master, appear to me /b in a dream after your death. And Rava b appeared to him. /b Rav Seorim b said to /b Rava: b Master, did you have pain /b in death? b He said to him: Like the prick /b of the knife b when letting blood. /b ,It was similarly related that b Rava sat before Rav Naḥman, /b and b he saw that /b Rav Naḥman b was dozing, /b i.e., slipping into death. Rav Naḥman b said to /b Rava: b Master, tell /b the Angel of Death b not to torment me. /b Rava b said to him: Master, are you not an important person /b who is respected in Heaven? Rav Naḥman b said to him: /b In the supernal world b who is important? Who is honorable? Who is complete? /b ,Rava b said to /b Rav Naḥman: b Master, appear to me /b in a dream after your death. And b he appeared to him. /b Rava b said to him: Master, did you have pain /b in death? Rav Naḥman b said to him: Like the removal of hair from milk, /b which is a most gentle process. But nevertheless, b were the Holy One, Blessed be He, to say to me: Go /b back b to that world, /b the physical world, b as you were, I would not want to go, for the fear of /b the Angel of Death b is great. /b And I would not want to go through such a terrifying experience a second time.,The Gemara relates that b Rabbi Elazar was /b once b eating i teruma /i , /b when the Angel of Death b appeared to him. He said to /b the Angel of Death: b I am eating i teruma /i ; is it not called sacred? /b It would be inappropriate for me to die now and thereby defile this sacred i teruma /i . The Angel of Death accepted his argument and left him. b The moment passed, /b and he lived for some time afterward.,It was similarly related that the Angel of Death once b appeared to Rav Sheshet in the marketplace. /b Rav Sheshet b said to /b the Angel of Death: Shall I die b in the market like an animal? Come to /b my b house /b and kill me there like a human being.,So too, the Angel of Death b appeared to Rav Ashi in the marketplace. /b Rav Ashi b said to /b the Angel of Death: b Give me thirty days so that I may review my studies, for you say /b above: b Fortunate is he who comes here /b to Heaven b with his learning in his hand. On the thirtieth day /b the Angel of Death b came /b to take him. Rav Ashi b said to /b the Angel of Death: b What is all of this? /b Why are you in such a hurry to take me? Why can you not postpone my death? He said to him: b The foot of /b Rav Huna b bar Natan is pushing /b you, as he is ready to succeed you as the leader of the generation, b and one sovereignty does not overlap with its counterpart, even /b by b one hairbreadth. /b Therefore, you cannot live any longer.,The Angel of Death b was unable /b to take b Rav Ḥisda because his mouth was never silent from study. /b So the Angel of Death b went /b and b sat on the cedar /b column that supported the roof of b the study hall of the Sages. The cedar cracked and /b Rav Ḥisda b was silent /b for a moment, as he was startled by the sound. At that point the Angel of Death was b able to /b take b him. /b ,The Angel of Death b could not come near Rabbi Ḥiyya, /b owing to his righteousness. b One day /b the Angel of Death b appeared to him as a poor person. He came and knocked on the door. He said to /b Rabbi Ḥiyya: b Bring out bread for me, /b and b he took out /b bread b for him. /b The Angel of Death then b said /b to Rabbi Ḥiyya: b Master, do you not have mercy on a poor person? Why, then, do you not have mercy upon that man, /b i.e., upon me, and give me what I want? The Angel of Death then b revealed /b his identity b to him, /b and b showed him a fiery rod /b in order to confirm that he was the Angel of Death. At this point Rav Ḥiyya b surrendered /b himself b to him. /b |
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153. Babylonian Talmud, Taanit, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 170, 306| 2b. אליה אלהים ויפתח את רחמה מפתח של תחיית המתים מנין דכתיב (יחזקאל לז, יג) וידעתם כי אני ה' בפתחי את קברותיכם,במערבא אמרי אף מפתח של פרנסה דכתיב (תהלים קמה, טז) פותח את ידך וגו' ור' יוחנן מאי טעמא לא קא חשיב להא אמר לך גשמים היינו פרנסה:,ר' אליעזר אומר מיום טוב הראשון של חג כו': איבעיא להו ר' אליעזר מהיכא גמיר לה מלולב גמר לה או מניסוך המים גמר לה,מלולב גמר לה מה לולב ביום אף הזכרה ביום או דלמא מניסוך המים גמר לה מה ניסוך המים מאורתא דאמר מר (במדבר כט, יח) ומנחתם ונסכיהם אפילו בלילה אף הזכרה מאורתא,תא שמע דאמר רבי אבהו לא למדה ר' אליעזר אלא מלולב איכא דאמרי ר' אבהו גמרא גמיר לה ואיכא דאמרי מתניתא שמיע ליה,מאי היא דתניא מאימתי מזכירין על הגשמים רבי אליעזר אומר משעת נטילת לולב ר' יהושע אומר משעת הנחתו,א"ר אליעזר הואיל וארבעת מינין הללו אינן באין אלא לרצות על המים וכשם שארבע מינין הללו אי אפשר בהם בלא מים כך אי אפשר לעולם בלא מים,אמר לו ר' יהושע והלא גשמים בחג אינו אלא סימן קללה אמר לו ר' אליעזר אף אני לא אמרתי לשאול אלא להזכיר וכשם שתחיית המתים מזכיר כל השנה כולה ואינה אלא בזמנה כך מזכירים גבורות גשמים כל השנה ואינן אלא בזמנן לפיכך אם בא להזכיר כל השנה כולה מזכיר רבי אומר אומר אני משעה שמפסיק לשאלה כך מפסיק להזכרה,ר' יהודה בן בתירה אומר בשני בחג הוא מזכיר ר' עקיבא אומר בששי בחג הוא מזכיר ר' יהודה משום ר' יהושע אומר העובר לפני התיבה ביום טוב האחרון של חג האחרון מזכיר הראשון אינו מזכיר ביום טוב ראשון של פסח הראשון מזכיר האחרון אינו מזכיר,שפיר קאמר ליה ר"א לרבי יהושע אמר לך רבי יהושע בשלמא תחיית המתים מזכיר דכולי יומא זמניה הוא,אלא גשמים כל אימת דאתיין זמנייהו היא והתנן יצא ניסן וירדו גשמים סימן קללה הם שנאמר (שמואל א יב, יז) הלא קציר חטים היום וגו',ר' יהודה בן בתירה אומר בשני בחג הוא מזכיר מ"ט דרבי יהודה בן בתירה דתניא רבי יהודה בן בתירה אומר,נאמר בשני (במדבר כט, ו) ונסכיהם ונאמר בששי ונסכיה ונאמר בשביעי כמשפטם,הרי מ"ם יו"ד מ"ם הרי כאן מים מכאן רמז לניסוך המים מן התורה,ומאי שנא בשני דנקט דכי רמיזי להו בקרא בשני הוא דרמיזי הלכך בשני מדכרינן,רבי עקיבא אומר בששי בחג הוא מזכיר שנאמר בששי ונסכיה בשני ניסוכין הכתוב מדבר אחד ניסוך המים ואחד ניסוך היין,ואימא תרוייהו דחמרא סבר לה כר' יהודה בן בתירה דאמר רמיזי מיא | 2b. b to her, and He opened her womb” /b (Genesis 30:22). b From where /b is it derived that b the key of the resurrection of the dead /b is maintained by God Himself? b As it is written: “And you shall know that I am the Lord when I have opened your graves” /b (Ezekiel 37:13)., b In the West, /b Eretz Yisrael, b they say: The key of livelihood /b is b also /b in God’s hand, b as it is written: “You open Your hand /b and satisfy every living thing with favor” (Psalms 145:16). The Gemara asks: b And what is the reason /b that b Rabbi Yoḥa did not consider this /b key of livelihood in his list? The Gemara answers that Rabbi Yoḥa could have b said to you: Rain is /b the same as b livelihood /b in this regard, as rain is indispensable to all livelihoods.,§ The mishna taught that b Rabbi Eliezer says: /b One mentions rain b from the first Festival day of the festival /b of i Sukkot /i b etc. A dilemma was raised before /b the Sages: b From where did Rabbi Eliezer derive this /b i halakha /i ? He must have learned it from one of the two mitzvot of i Sukkot /i that are linked to rain. Did he b derive it from /b the mitzva to wave the b i lulav /i , or /b did he b derive it from /b the obligation of b the water libation? /b ,The Gemara clarifies the significance of this dilemma: Did he b derive this /b i halakha /i b from /b the b i lulav /i , /b in which case one would say: b Just as /b the mitzva to take the b i lulav /i /b applies b during the day /b and not at night, b so too, /b the b mention /b of rain begins b during the day /b of the first Festival day of i Sukkot /i . b Or perhaps /b he b derives this /b i halakha /i b from the water libation, /b in which case one would say: b Just as the water libation /b can be prepared b from the /b first b night /b of i Sukkot /i , b as the Master said, /b with regard to the verse: b “And their meal-offerings and their libations” /b (Numbers 29:18), and certain meal-offerings and libations may be brought b even at night, so too, /b the b mention /b of rain begins b from the evening. /b ,The Gemara seeks to resolve this dilemma: b Come /b and b hear /b a resolution, b as Rabbi Abbahu said /b that b Rabbi Eliezer derived this /b i halakha /i b from nothing other /b than the case of b i lulav /i . Some say /b that b Rabbi Abbahu learned this /b claim b by /b way of a b tradition, /b which was the source of Rabbi Eliezer’s opinion; b and some say /b that b he learned it from a i baraita /i . /b ,The Gemara asks: b What is /b the i baraita /i from which Rabbi Abbahu may have derived his statement? The Gemara answers: b As it is taught /b in a i baraita /i : b From when does one /b begin to b mention the rains /b in his prayers? b Rabbi Eliezer says: From the time that one takes /b the b i lulav /i , /b i.e., the first day of i Sukkot /i . b Rabbi Yehoshua says: From the time that one puts /b the i lulav /i b down, /b i.e., at the conclusion of i Sukkot /i .,§ The i baraita /i cites a discussion of these opinions. b Rabbi Eliezer said: /b It is b since these four species, /b the i lulav /i and the other species taken with it, b come only to offer appeasement for water, /b as they symbolize the rainfall of the coming year. b And /b this symbolism is as follows: b Just as these four species cannot /b exist b without water, /b as they need water to grow, b so too, the world cannot /b exist b without water. /b Therefore, it is proper to mention rain in one’s prayers when taking the four species., b Rabbi Yehoshua said to him /b in response: b But rain during the festival /b of i Sukkot /i b is nothing other /b than b a sign of a curse. Rabbi Eliezer said to /b Rabbi Yehoshua: b I too did not say /b that it is proper b to ask /b for rain at this time, b but /b only b to mention /b it. And b just as /b with regard to b the resurrection of the dead, one mentions /b it b the entire year and /b yet b it /b will b come only at its /b proper b time, /b when God wills the resurrection, b so too, one mentions the might of the rains all the year, and they /b fall b only in their season. Therefore, if one seeks to mention /b rain b throughout the year, he /b may b mention it. Rabbi /b Yehuda HaNasi b says: I say /b that b when one ceases to request /b rain, b one also ceases to mention /b it., b Rabbi Yehuda ben Beteira says: On the second day of the festival /b of i Sukkot /i b one mentions /b rain, rather than on the first day. b Rabbi Akiva says: On the sixth day one mentions /b rain. b Rabbi Yehuda says in the name of Rabbi Yehoshua: /b With regard to b the one who passes before the ark /b as prayer leader b on the concluding Festival day of the festival /b of i Sukkot /i , the Eighth Day of Assembly, b the last /b prayer leader of the additional prayer b mentions /b rain, whereas b the first /b prayer leader for the morning prayer b does not /b mention rain. Conversely, b on the first Festival day of Passover, the first /b prayer leader b mentions /b rain, while b the last /b prayer leader b does not mention /b rain.,The Gemara asks: b Rabbi Eliezer is speaking well to Rabbi Yehoshua. /b How does Rabbi Yehoshua respond to Rabbi Eliezer’s powerful argument that one can mention God’s praises at any time of the year? The Gemara answers: b Rabbi Yehoshua /b could have b said to you: Granted, /b with regard to b the resurrection of the dead, one mentions /b this daily, b as /b although it is not fulfilled every day, b any day is /b fit to be b its proper time. /b , b However, /b in the case of b rain, /b are b all /b times b when it falls its proper time? But didn’t we learn /b in a mishna (12b): b If /b the month of b Nisan has ended and rains /b subsequently b fall, they are a sign of a curse, as it is stated: “Is not the wheat harvest today? /b I will call to the Lord that He may send thunder and rain, and you will know and see that your wickedness is great, which you have done in the sight of the Lord, in asking you a king” (I Samuel 12:17).,§ The i baraita /i states that b Rabbi Yehuda ben Beteira says: On the second day of the festival /b of i Sukkot /i , b one /b begins to b mention /b rain. The Gemara asks: b What is the reason for /b this ruling of b Rabbi Yehuda ben Beteira? /b The Gemara answers: b As it is taught, /b in a i baraita /i that deals with the source for the water libation on i Sukkot /i , that b Rabbi Yehuda ben Beteira says: /b The Torah alludes to the water libation in its description of the libations of the additional offerings of i Sukkot /i . The Torah uses a slightly different term for the libations of certain days. On most days, it states that the sin-offering must be brought with “its libation [ i veniskah /i ]” (e.g., Numbers 29:16), in the singular form.,By contrast, b it is stated on the second day /b that one must offer b “their libations [ i veniskeihem /i ]” /b (Numbers 29:19). The plural form indicates the presence of multiple offerings. b And /b furthermore, b it is stated /b concerning the sin-offering libations b on the sixth day: “And its libations [ i unsakheha /i ]” /b (Numbers 29:31), which is again a plural form that is referring to many libations. b And /b finally, b it is stated, /b with regard to the libations of the additional offering b on the seventh day, /b that they must apportion the respective animals, i.e., oxen, rams, and sheep: b “According to their laws [ i kemishpatam /i ]” /b (Numbers 29:33), using another plural form which differs from the phrase used on the other Festival days: “According to the law [ i kamishpat /i ]” (e.g., Numbers 29:19), in the singular., b These /b variations yield the three superfluous letters b i mem /i , i yod /i , /b and b i mem /i , /b from i veniskeiheM /i , i unsakhEha /i , and i kemishpataM /i , b which /b together spell the Hebrew word for b water [ i MaYiM /i ]. /b The letter i yod /i is represented in i unsakhEha /i with the letter E and in i MaYiM /i with the letter Y. b From here /b one learns b an allusion to the /b mitzva of b the water libation in the Torah. /b ,The Gemara asks: b And what is different about the second /b day b that /b Rabbi Yehuda ben Beteira b took /b it as the day on which one begins to mention rain? The Gemara answers: The reason is b that when the verse /b first b alludes /b to the water libation, b it is on the second /b day of i Sukkot /i b that it alludes /b to it (Numbers 29:19). b Therefore, on the second /b day one begins to b mention /b rain.,The i baraita /i stated that b Rabbi Akiva says: On the sixth day one /b begins to b mention /b rain. The Gemara explains that this ruling is based on the allusion to the water libation in the offering of this day. b As it is stated on the sixth day: “And its libations [ i unsakheha /i ]” /b (Numbers 29:31). The allusion is written in the plural, which indicates that b the verse is speaking of two libations: One /b is b the water libation and /b the other b one /b is b the /b standard b wine libation. /b ,The Gemara raises an objection: Even if it is accepted that the verse is referring to two libations, one can b say /b that b both /b libations are b of wine. /b The Gemara answers: Rabbi Akiva b holds in accordance with /b the opinion of b Rabbi Yehuda ben Beteira, who said /b that the superfluous letters of these verses b allude /b to b water [ i mayim /i ]. /b This proves that the additional libation of the sixth day must be a water libation. |
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154. Babylonian Talmud, Sukkah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 216| 10a. היכי דמי כגון שהתחתונה צלתה מרובה מחמתה ועליונה חמתה מרובה מצלתה וקיימי תרוייהו בתוך עשרים,ופעמים שהעליונה כשרה ותחתונה פסולה ה"ד כגון דתרוייהו צלתן מרובה מחמתן וקיימא עליונה בתוך עשרים,פשיטא תחתונה כשרה ועליונה פסולה איצטריכא ליה מ"ד ניגזר דילמא מצטרף סכך פסול בהדי סכך כשר קמ"ל,כמה יהא בין סוכה לסוכה ותהא תחתונה פסולה,אמר רב הונא טפח שכן מצינו באהלי טומאה טפח (דתניא) טפח על טפח ברום טפח מביא את הטומאה וחוצץ בפני הטומאה אבל פחות מרום טפח לא מביא ולא חוצץ,ורב חסדא ורבה בר רב הונא אמרי ארבעה שלא מצינו מקום [חשוב] פחות מארבעה,ושמואל אמר עשרה מאי טעמא דשמואל כהכשרה כך פסולה מה הכשרה בעשרה אף פסולה בעשרה,תנן רבי יהודה אומר אם אין דיורין בעליונה התחתונה כשרה,מאי אין דיורין אילימא דיורין ממש אטו דיורין קא גרמי אלא לאו מאי אין דיורין כל שאינה ראויה לדירה והיכי דמי דלא גבוה עשרה מכלל דתנא קמא סבר אע"פ שאינה ראויה לדירה פסולה,כי אתא רב דימי אמר אמרי במערבא אם אין התחתונה יכולה לקבל כרים וכסתות של עליונה התחתונה כשרה,מכלל דתנא קמא סבר אע"פ שאינה ראויה לקבל פסולה,איכא בינייהו דיכולה לקבל על ידי הדחק:, big strongמתני׳ /strong /big פירס עליה סדין מפני החמה או תחתיה מפני הנשר או שפירס ע"ג הקינוף פסולה אבל פורס הוא על גבי נקליטי המטה:, big strongגמ׳ /strong /big אמר רב חסדא לא שנו אלא מפני הנשר אבל לנאותה כשרה פשיטא מפני הנשר תנן מ"ד הוא הדין דאפילו לנאותה והאי דקתני מפני הנשר אורחא דמילתא קתני קמ"ל,לימא מסייע ליה סיככה כהלכתה ועיטרה בקרמין ובסדינין המצוירין ותלה בה אגוזין שקדים אפרסקין ורמונים פרכילי ענבים ועטרות של שבולין יינות שמנים וסלתות אסור להסתפק מהן | 10a. b What are the circumstances? /b It is in a case b where /b in b the lower /b i sukka /i , b its shade is greater than its sunlight, /b rendering the i sukka /i fit, b and /b in b the upper /b i sukka /i , b its sunlight is greater than its shade /b and it is therefore insignificant, b and /b the roofing of b both is within twenty /b cubits of the ground., b And /b there are b times when the upper /b i sukka /i b is fit and /b the b lower /b i sukka /i b is unfit. What are the circumstances? /b It is in a case b where /b in b both /b i sukkot /i b their shade is greater than their sunlight, and /b the roofing of the b upper /b i sukka /i b is within twenty /b cubits of the roofing of the lower one. In this case the upper i sukka /i is fit, while the lower i sukka /i is a i sukka /i beneath a i sukka /i and is unfit.,The Gemara asks: This is b obvious. /b There is nothing novel in any of these scenarios. The Gemara answers: b It was necessary for /b the i tanna /i to mention the case where b the lower /b i sukka /i b is fit and the upper /b i sukka /i is b unfit, /b as it contains a novel element. b Lest you say: Let us issue a decree /b and deem the lower i sukka /i unfit, as b perhaps /b the b unfit roofing /b of the upper i sukka /i b joins together with the fit roofing /b of the lower i sukka /i and renders it unfit as well; therefore, the i tanna /i b teaches us /b that the two roofings do not join together and the upper roofing does not render the lower i sukka /i unfit.,The Gemara elucidates this i halakha /i . b How much /b space b shall there be between /b the roofing of the upper b i sukka /i and /b the roofing of the lower b i sukka /i for the lower i sukka /i /b to b be /b considered a discrete entity and therefore b disqualified /b as a i sukka /i beneath a i sukka /i ?, b Rav Huna said: /b There must be b a handbreadth /b of space, b as we likewise find in tents of ritual impurity /b the measure of a b handbreadth. /b With regard to the i halakhot /i of ritual impurity imparted by a corpse, the legal status of the space of one handbreadth beneath a roof is that of a tent, b as we learned /b in a mishna: A space measuring one b handbreadth by /b one b handbreadth with a height of /b one b handbreadth transmits ritual impurity. /b If a source of ritual impurity imparted by a corpse is in that space, the impurity is transmitted to all people, vessels, and food in that space. b And /b a space that size b serves as a barrier before the /b spread of b ritual impurity /b beyond that space. b However, /b if the space measures b less than the height of /b one b handbreadth, it does not transmit /b impurity to the objects in that space, b and it does not serve as a barrier /b before the spread of ritual impurity. The impurity breaches the confining walls and rises upward as if there were no covering over it., b Rav Ḥisda and Rabba bar Rav Huna say: /b For this to be considered a i sukka /i beneath a i sukka /i , the space between the roofing of the upper i sukka /i and that of the lower one must measure at least b four /b handbreadths, b as we do not find a significant area /b that measures b less than four /b handbreadths, e.g., with regard to the domains of Shabbat., b And Shmuel said: /b The space between the roofing of the upper i sukka /i and that of the lower one must measure at least b ten /b handbreadths. The Gemara asks: b What is the rationale /b for the opinion b of Shmuel? /b The Gemara explains: b As /b the criterion for b its fitness, so too /b is the criterion for b its unfitness; just as its fitness /b is only b in /b a i sukka /i b ten /b handbreadths high, b so too, /b its b unfitness /b as a i sukka /i is engendered only b by /b a i sukka /i b ten /b handbreadths high.,The Gemara questions Shmuel’s statement: b We learned /b in the mishna that b Rabbi Yehuda says: If there are no residents in the upper /b i sukka /i , b the lower /b i sukka /i b is fit. /b ,The Gemara clarifies: b What is /b the meaning of: b There are no residents? If we say /b that it means that there are no b actual residents, /b the question arises: b Is that to say that residents cause /b it to be unfit? If the upper i sukka /i is a fit i sukka /i , is there any difference whether or not people reside there? b Rather, what is /b the meaning of: b There are no residents? Is it not /b referring to b any /b i sukka /i b that is not suitable to /b serve as b a residence? And what are the circumstances /b of that case? It is a case b where /b the i sukka /i b is not ten /b handbreadths b high, /b as anything less than ten handbreadths high is not considered a residence. From the fact that it is Rabbi Yehuda who distinguishes between whether or not the upper i sukka /i is at least ten handbreadths high, conclude b by inference that the first i tanna /i /b of the mishna b holds /b that the lower i sukka /i is b unfit even if /b the upper i sukka /i b is /b less than ten handbreadths high and therefore b not suitable to /b serve as b a residence. /b This is contrary to the opinion of Shmuel., b When Rav Dimi came /b from Eretz Yisrael to Babylonia, b he said /b that the Sages b say in the West, /b Eretz Yisrael, in explanation of the mishna: b If /b the roofing of b the lower /b i sukka /i b is not /b sufficiently sturdy to be b able to support the cushions and blankets of the upper /b i sukka /i , then b the lower /b i sukka /i b is fit, /b as the upper i sukka /i is not suitable to serve as an independent residence. According to this explanation, the mishna does not discuss the height of the upper i sukka /i ; it discusses the quality of the roofing.,The Gemara notes: Is that to say b by inference that the first i tanna /i holds /b that b even though /b the roofing of the lower i sukka /i b is not /b sufficiently sturdy to be b able to support /b the cushions and blankets of the upper i sukka /i , the lower i sukka /i is b unfit? /b In that case, the upper i sukka /i is not a suitable residence. Why should the lower i sukka /i be unfit?,The Gemara answers: The first i tanna /i agrees that if the roofing of the lower i sukka /i is unable to support the cushions and the blankets at all, the upper i sukka /i is not considered a i sukka /i and the lower i sukka /i is fit. However, b there is /b a practical difference b between /b the opinions of the first i tanna /i and Rabbi Yehuda in a case where the roofing of the lower i sukka /i b is able to support /b the cushions and the blankets of the upper i sukka /i b with difficulty /b and there is a concern that the roofing might collapse. In that case, the first i tanna /i holds that since the roofing is capable of supporting the cushions and blankets, the upper i sukka /i is considered a separate i sukka /i and renders the lower i sukka /i unfit. According to Rabbi Yehuda, since the roofing is able to support the weight of the cushions and blankets only with difficulty, the upper i sukka /i is not fit. Therefore, the lower i sukka /i is fit., strong MISHNA: /strong If b one spread a sheet over /b the roofing as protection for those sitting in the i sukka /i b due to the sun, or /b if one spread a sheet b beneath /b the roofing as protection b due to the falling leaves, or /b if b one spread /b a sheet as a canopy b over the /b frame of b a four-post [ i kinof /i ] /b bed, the area in the i sukka /i beneath the sheets is b unfit. /b In the first two cases, because the sheet is susceptible to ritual impurity, it renders the otherwise fit roofing unfit. In the case of the canopy, one is not sitting under the roofing of the i sukka /i ; rather, he is sitting inside a tent. b However, one /b may b spread /b the sheet b over /b the frame of b a two-post [ i naklitei /i ] bed, /b which has one post in the middle of each end of the bed. When spreading the sheet over the posts it forms an inclined rather than a flat roof, and a tent with an inclined roof is not considered a significant structure., strong GEMARA: /strong b Rav Ḥisda said: /b The Sages b taught /b the ruling that the sheet renders the i sukka /i unfit b only /b when it is placed underneath the roofing b due to the falling leaves; however, /b if his intent was to spread the sheet for decorative purposes b to beautify /b the i sukka /i , it is not in the category of roofing and the i sukka /i is b fit. /b The Gemara asks: This is b obvious, /b as: b Due to the falling leaves, /b is what b we learned /b in the mishna. The Gemara answers: b Lest you say /b that b the same is true, /b i.e., the i sukka /i is unfit, b even /b when the sheet was spread b to beautify /b the i sukka /i , b and /b the reason b that /b the mishna b teaches /b specifically the case where one spread the sheet b due to the falling leaves /b is that the mishna b teaches the matter, /b spreading a sheet in the i sukka /i , b in the manner in which it /b typically occurs. Rav Ḥisda b teaches us /b that the formulation of the mishna is precise and the i halakha /i applies specifically to the case cited. If one spread the sheet for decorative purposes, it does not render the i sukka /i unfit.,The Gemara suggests: b Let us say /b that the following i Tosefta /i b supports /b the opinion of Rav Ḥisda. If b one roofed /b the i sukka /i b in accordance with its halakhic /b requirements, b and decorated it with colorful curtains and sheets, and hung in it /b ornamental b nuts, peaches, almonds, and pomegranates, grape branches [ i parkilei /i ], and wreaths of stalks /b of grain, b wines, oils, and /b vessels full of b flour, it is prohibited to /b derive benefit and b use them /b |
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155. Babylonian Talmud, Sotah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •lieberman, saul •lieberman, s., Found in books: Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 88; Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 53| 49b. אזלא ודלדלה ואין שואל ואין מבקש על מי יש להשען על אבינו שבשמים,בעקבות משיחא חוצפא יסגא ויוקר יאמיר הגפן תתן פריה והיין ביוקר ומלכות תהפך למינות ואין תוכחת בית וועד יהיה לזנות והגליל יחרב והגבלן ישום ואנשי הגבול יסובבו מעיר לעיר ולא יחוננו,וחכמות סופרים תסרח ויראי חטא ימאסו והאמת תהא נעדרת נערים פני זקנים ילבינו זקנים יעמדו מפני קטנים בן מנוול אב בת קמה באמה כלה בחמותה אויבי איש אנשי ביתו פני הדור כפני הכלב הבן אינו מתבייש מאביו ועל מה יש לנו להשען על אבינו שבשמים, big strong(גמ׳) /strong /big אמר רב לא שנו אלא של מלח וגפרית אבל של הדס ושל וורד מותר ושמואל אומר אף של הדס ושל וורד אסור של קנים ושל חילת מותר ולוי אמר אף של קנים ושל חילת אסור וכן תני לוי במתניתיה אף של קנים ושל חילת אסור,ועל האירוס מאי אירוס א"ר אלעזר טבלא דחד פומא רבה בר רב הונא עבד ליה לבריה טנבורא אתא אבוה תבריה אמר ליה מיחלף בטבלא דחד פומא זיל עביד ליה אפומא דחצבא או אפומא דקפיזא,בפולמוס של טיטוס גזרו על עטרות כלות וכו' מאי עטרות כלות אמר רבה בר בר חנה אמר ר' יוחנן עיר של זהב תניא נמי הכי איזהו עטרות כלות עיר של זהב אבל עושה אותה כיפה של מילת,תנא אף על חופת חתנים גזרו מאי חופת חתנים זהורית המוזהבות תניא נמי הכי אלו הן חופת חתנים זהורית המוזהבות אבל עושה פפירית ותולה בה כל מה שירצה,ושלא ילמד את בנו יוונית ת"ר כשצרו מלכי בית חשמונאי זה על זה היה הורקנוס מבחוץ ואריסטובלוס מבפנים בכל יום ויום היו משלשלין דינרים בקופה ומעלין להן תמידים,היה שם זקן אחד שהיה מכיר בחכמת יוונית לעז להם בחכמת יוונית אמר להן כל זמן שעוסקים בעבודה אין נמסרין בידכם למחר שלשלו להם דינרים בקופה והעלו להם חזיר כיון שהגיע לחצי חומה נעץ צפרניו נזדעזעה א"י ארבע מאות פרסה,אותה שעה אמרו ארור אדם שיגדל חזירים וארור אדם שילמד לבנו חכמת יוונית ועל אותה שנה שנינו מעשה ובא עומר מגגות צריפים ושתי הלחם מבקעת עין סוכר,איני והאמר רבי בא"י לשון סורסי למה אלא אי לשון הקודש אי לשון יוונית ואמר רב יוסף בבבל לשון ארמי למה אלא או לשון הקודש או לשון פרסי,לשון יוונית לחוד וחכמת יוונית לחוד,וחכמת יוונית מי אסירא והאמר רב יהודה אמר שמואל משום רשב"ג מאי דכתיב (איכה ג, נא) עיני עוללה לנפשי מכל בנות עירי אלף ילדים היו בבית אבא חמש מאות למדו תורה וחמש מאות למדו חכמת יוונית ולא נשתייר מהן אלא אני כאן ובן אחי אבא בעסיא,שאני של בית ר"ג דקרובין למלכות הוו דתניא מספר קומי הרי זה מדרכי האמורי אבטולוס בן ראובן התירו לספר קומי שהוא קרוב למלכות של בית רבן גמליאל התירו להן חכמה יוונית מפני שקרובין למלכות,בפולמוס האחרון גזרו שלא תצא כלה באפריון וכו' מ"ט משום צניעותא,משמת רבן יוחנן בטלה החכמה ת"ר משמת רבי אליעזר נגנז ס"ת משמת רבי יהושע בטלה עצה ומחשבה משמת ר"ע בטלו זרועי תורה ונסתתמו מעיינות החכמה,משמת רבי אלעזר בן עזריה בטלו עטרות חכמה (משלי יד, כד) שעטרת חכמים עשרם משמת רבי חנינא בן דוסא בטלו אנשי מעשה משמת אבא יוסי בן קטונתא בטלו חסידים ולמה נקרא שמו אבא יוסי בן קטונתא שהיה מקטני חסידים,משמת בן עזאי בטלו השקדנין משמת בן זומא בטלו הדרשנין משמת רשב"ג עלה גובאי ורבו צרות משמת רבי הוכפלו צרות,משמת רבי בטלה ענוה ויראת חטא אמר ליה רב יוסף לתנא לא תיתני ענוה דאיכא אנא אמר ליה רב נחמן לתנא לא תיתני יראת חטא דאיכא אנא, br br big strongהדרן עלך ערופה וסליקא לן מסכת סוטה /strong /big br br | |
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| 156. Babylonian Talmud, Shabbat, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Avery-Peck (1981), The priestly gift in Mishnah: a study of tractate Terumot, 361 |
157. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 119| 67a. סימנא בעלמא:, big strongמתני׳ /strong /big המסית זה הדיוט והמסית את ההדיוט אמר יש יראה במקום פלוני כך אוכלת כך שותה כך מטיבה כך מריעה,כל חייבי מיתות שבתורה אין מכמינין עליהם חוץ מזו,אמר לשנים הן עדיו ומביאין אותו לב"ד וסוקלין אותו אמר לאחד הוא אומר יש לי חבירים רוצים בכך,אם היה ערום ואינו יכול לדבר בפניהם מכמינין לו עדים אחורי הגדר והוא אומר לו אמור מה שאמרת ביחוד והלה אומר לו והוא אומר לו היאך נניח את אלהינו שבשמים ונלך ונעבוד עצים ואבנים אם חוזר בו הרי זה מוטב ואם אמר כך היא חובתנו כך יפה לנו העומדין מאחורי הגדר מביאין אותו לבית דין וסוקלין אותו,האומר אעבוד אלך ואעבוד נלך ונעבוד אזבח אלך ואזבח נלך ונזבח אקטיר אלך ואקטיר נלך ונקטיר אנסך אלך ואנסך נלך וננסך אשתחוה אלך ואשתחוה נלך ונשתחוה:, big strongגמ׳ /strong /big המסית זה הדיוט טעמא דהדיוט הא נביא בחנק והמסית את ההדיוט טעמא דיחיד הא רבים בחנק,מתני׳ מני ר"ש היא דתניא נביא שהדיח בסקילה ר' שמעון אומר בחנק מדיחי עיר הנדחת בסקילה ר"ש אומר בחנק,אימא סיפא המדיח זה האומר נלך ונעבוד עבודת כוכבים ואמר רב יהודה אמר רב מדיחי עיר הנדחת שנו אתאן לרבנן רישא ר"ש וסיפא רבנן,רבינא אמר כולה רבנן היא ולא זו אף זו קתני,רב פפא אמר כי קתני מסית זה הדיוט להכמנה,דתניא ושאר כל חייבי מיתות שבתורה אין מכמינין עליהן חוץ מזו,כיצד עושין לו מדליקין לו את הנר בבית הפנימי ומושיבין לו עדים בבית החיצון כדי שיהו הן רואין אותו ושומעין את קולו והוא אינו רואה אותן והלה אומר לו אמור מה שאמרת לי ביחוד והוא אומר לו והלה אומר לו היאך נניח את אלהינו שבשמים ונעבוד עבודת כוכבים אם חוזר בו מוטב ואם אמר כך היא חובתנו וכך יפה לנו העדים ששומעין מבחוץ מביאין אותו לבית דין וסוקלין אותו:,[הוספה מחסרונות הש"ס: וכן עשו לבן סטדא בלוד ותלאוהו בערב הפסח,בן סטדא בן פנדירא הוא אמר רב חסדא בעל — סטדא בועל — פנדירא בעל פפוס בן יהודה הוא אלא אֵימא אמו סטדא אמו מרים מגדלא נשיא הואי כדאמרי בפומדיתא סטת דא מבעלה:], big strongמתני׳ /strong /big המדיח זה האומר נלך ונעבוד עבודת כוכבים,המכשף העושה מעשה חייב ולא האוחז את העינים ר"ע אומר משום ר' יהושע שנים לוקטין קשואין אחד לוקט פטור ואחד לוקט חייב העושה מעשה חייב האוחז את העינים פטור:, big strongגמ׳ /strong /big אמר רב יהודה אמר רב מדיחי עיר הנדחת שנו כאן:,המכשף זה העושה מעשה וכו': תנו רבנן מכשפה אחד האיש ואחד האשה א"כ מה ת"ל מכשפה מפני שרוב נשים מצויות בכשפים,מיתתן במה רבי יוסי הגלילי אומר נאמר כאן (שמות כב, יז) מכשפה לא תחיה ונאמר להלן (דברים כ, טז) לא תחיה כל נשמה מה להלן בסייף אף כאן בסייף,ר' עקיבא אומר נאמר כאן מכשפה לא תחיה ונאמר להלן (שמות יט, יג) אם בהמה אם איש לא יחיה מה להלן בסקילה אף כאן בסקילה,אמר לו ר' יוסי אני דנתי לא תחיה מלא תחיה ואתה דנת לא תחיה מלא יחיה,אמר לו רבי עקיבא אני דנתי ישראל מישראל שריבה בהן הכתוב מיתות הרבה ואתה דנת ישראל מעובדי כוכבים שלא ריבה בהן הכתוב אלא | 67a. It is b merely a mnemonic. /b The verse is not relevant to this i halakha /i , and it is cited merely as a sign indicating that just as the i halakha /i of a betrothed young woman pertains to her first act of sexual intercourse, so too, the i halakha /i of the daughter of a priest who committed adultery pertains to a case where it is her first disqualification from the priesthood., strong MISHNA: /strong With regard to the case of b an inciter, /b listed among those liable to be executed by stoning, b this is an ordinary person, /b not a prophet. b And /b it is referring to b one who incites an ordinary person /b and not a multitude of people. What does the inciter do? b He says: There is an idol in such and such a place, /b which b eats like this, drinks like this, does good /b for its worshippers b like this, /b and b harms /b those who do not worship it b like this. /b ,The mishna states a principle with regard to the i halakha /i of an inciter: With regard to b all of those /b mentioned b in the Torah /b who b are liable to /b receive b the death /b penalty, if there are no witnesses to their transgressions, the court b does not hide /b witnesses in order b to /b ensnare and punish b them, except for this /b case of an inciter.,The mishna elaborates: If the inciter b said /b his words of incitement b to two /b men, b they are his witnesses, and /b he does not need to be warned before the transgression; b they bring him to court and stone him. /b If b he said /b his words of incitement b to one /b man alone, that man’s testimony would not be sufficient to have the inciter executed. Therefore b he says /b to the inciter: b I have friends who are interested in this; /b tell them too. This way there will be more witnesses.,The mishna continues: b If /b the inciter b is cunning, and /b he knows that b he cannot speak in front of /b two men, the court b hides witnesses for him behind the fence /b so that he will not see them, b and /b the man whom the inciter had previously tried to incite b says to him: Say what you said /b to me when we were b in seclusion. And the other /b person, the inciter, b says to him /b again that he should worship the idol. b And he says to /b the inciter: b How can we forsake our God in Heaven and go and worship wood and stones? If /b the inciter b retracts /b his suggestion, b that is good. But if he says: This /b idol worship b is our duty; this /b is what b suits us, /b then b those standing behind the fence bring him to court and have him stoned. /b ,The i halakha /i of an inciter includes b one who says: I shall worship /b idols, or one of the following statements: b I shall go and worship /b idols, or: b let us go and worship /b idols, or: b I shall sacrifice /b an idolatrous offering, or: b I shall go and sacrifice /b an idolatrous offering, or: b Let us go and sacrifice /b an idolatrous offering, or: b I shall burn /b incense as an idolatrous offering, or: b I shall go and burn /b incense, or: b Let us go and burn /b incense, or: b I shall pour /b an idolatrous libation, or: b I shall go and pour /b a libation, or: b Let us go and pour /b a libation, or: b I shall bow /b to an idol, or: b I shall go and bow, /b or: b Let us go and bow. /b , strong GEMARA: /strong The mishna teaches: With regard to the case of b an inciter, this is an ordinary person. /b The Gemara infers: b The reason /b he is executed by stoning is b that he is an ordinary person, but /b if he is b a prophet /b he is executed b by strangulation, /b not by stoning. The mishna states further: b And /b it is referring to b one who incites an ordinary person. /b The Gemara infers: b The reason /b he is executed by stoning is b that /b he incited b an individual, but /b if he subverted b a multitude /b of people, he is executed b by strangulation. /b ,Consequently, b whose /b opinion is expressed in b the mishna? It is /b the opinion of b Rabbi Shimon, as it is taught /b in a i baraita /i : b A prophet who subverted /b others to participate in idol worship is executed b by stoning. Rabbi Shimon says: /b He is executed b by strangulation. /b Likewise, b the subverters of an idolatrous city /b are executed b by stoning. Rabbi Shimon says: By strangulation. /b ,The Gemara challenges: b Say the last clause /b of the mishna, i.e., say the following mishna: With regard to the case of b the subverter /b listed among those liable to be executed by stoning, b this is one who says: Let us go and worship idols. And Rav Yehuda says /b that b Rav says: /b In this mishna the Sages b taught /b the case of b the subverters of an idolatrous city. /b Here b we arrive at /b the opinion of b the Rabbis, /b who hold that those who incite a multitude of people are also executed by stoning. Is it possible that b the first clause /b of the mishna expresses the opinion of b Rabbi Shimon, and the last clause /b expresses that of b the Rabbis? /b , b Ravina says: The entire /b mishna b is /b in accordance with the opinion of b the Rabbis, and /b the i tanna /i b teaches /b the mishna employing the style of: b Not /b only b this /b but b also that. /b In other words, the mishna should be explained as follows: Not only is one who incites an individual executed by stoning, but even one who subverts an entire city is executed by stoning., b Rav Pappa says: When /b the mishna b teaches /b with regard to one who b incites /b that b this is /b referring to b an ordinary person, /b it is not indicating that a prophet is not included in this i halakha /i . Rather, it is referring b to /b the b hiding /b of witnesses behind a fence in order to ensnare the inciter, as his life is treated with contempt and derision, as though he were an ordinary person, i.e., a simpleton., b As it is taught /b in a i baraita /i : b And /b with regard to b all the rest of those liable to /b receive the b death /b penalty b by Torah /b law, the court b does not hide /b witnesses in order b to /b ensnare b them /b and punish them b except for this /b case of an inciter., b How /b does the court b do /b this b to him? /b The agents of the court b light a candle for him in an inner room, and /b they b place witnesses for him in an outer room /b in the dark, b so that they can see him and hear his voice but he cannot see them. And the other /b person, whom the inciter had previously tried to incite, b says to him: Say what you said to me /b when we were b in seclusion. And he says to him /b again that he should worship the idol. b And the other /b person b says to him: How can we forsake our God in Heaven and worship idols? If /b the inciter b retracts /b his suggestion, b that is good. But if he says: This /b idol worship b is our duty, and this /b is what b suits us, the witnesses, who are listening from outside, bring him to court, and /b they b have him stoned. /b , b And /b the court b did the same to /b an inciter named b ben Setada, from /b the city of b Lod, and they hanged him on Passover eve. /b ,The Gemara asks: Why did they call him b ben Setada, /b when b he was the son of Pandeira? Rav Ḥisda says: /b Perhaps his mother’s b husband, /b who acted as his father, was named b Setada, /b but his mother’s b paramour, /b who fathered this i mamzer /i , was named b Pandeira. /b The Gemara challenges: But his mother’s b husband was Pappos ben Yehuda, /b not Setada. b Rather, /b perhaps b his mother /b was named b Setada, /b and he was named ben Setada after her. The Gemara challenges: But b his mother was Miriam, who braided women’s hair. /b The Gemara explains: That is not a contradiction; Setada was merely a nickname, b as they say in Pumbedita: This one strayed [ i setat da /i ] from her husband. /b , strong MISHNA: /strong With regard to the case of b the subverter /b listed among those liable to be executed by stoning, b this is one who says /b to a multitude of people: b Let us go and worship idols. /b , b The warlock /b is also liable to be executed by stoning. b One who performs /b a real b act /b of sorcery b is liable, but not one who deceives the eyes, /b making it appear as though he is performing sorcery, as that is not considered sorcery. b Rabbi Akiva says in the name of Rabbi Yehoshua: /b For example, b two /b people can each b gather cucumbers /b by sorcery. b One /b of them b gathers /b cucumbers and he is b exempt, and /b the other b one gathers /b cucumbers and he is b liable. /b How so? b The one who performs /b a real b act /b of sorcery is b liable, /b and b the one who deceives the eyes is exempt. /b , strong GEMARA: /strong With regard to the case of subverters mentioned in the mishna, b Rav Yehuda says /b that b Rav says: /b The Sages b taught here /b the case of b the subverters of an idolatrous city. /b Accordingly, there is no halakhic difference between one who incites individuals to idolatry and one who subverts an entire city; both are liable to be executed by stoning.,The mishna teaches that the case of b the warlock is /b referring to b one who performs /b a real b act /b of sorcery. b The Sages taught /b in a i baraita /i : The verse: b “You shall not allow a witch to live” /b (Exodus 22:17), does not refer only to a female who practices sorcery; b both a man and a woman /b are included. b If so, why /b does b verse state “a witch”? /b This is b because most women are familiar with witchcraft. /b , b In what /b manner is b their death /b sentence administered? b Rabbi Yosei HaGelili says: It is stated here: “You shall not allow a witch to live,” and it is stated there, /b with regard to the conquest of the Canaanites: b “You shall allow nothing that breathes to live” /b (Deuteronomy 20:16). b Just as there, /b the Canaanites were to be killed b by /b the b sword /b (see Numbers 21:24), b so too here, /b the execution of a witch is administered b by /b the b sword. /b , b Rabbi Akiva says: It is stated here: “You shall not allow a witch to live,” and it is stated there, /b with regard to Mount Sinai: “No hand shall touch it, for he shall be stoned, or thrown down; b whether it be animal or man, it shall not live” /b (Exodus 19:13). b Just as there, /b the verse speaks b of stoning, so too here, /b a witch is executed b by stoning. /b , b Rabbi Yosei /b HaGelili b said to him: I derived /b the meaning of the verse b “You shall not allow /b a witch b to live” from /b the verse b “You shall allow nothing /b that breathes b to live” /b via a verbal analogy between two similar phrases, b but you derived /b the meaning of the verse b “You shall not allow /b a witch b to live” from /b the verse b “It shall not live,” /b which is a less similar phrase., b Rabbi Akiva said to him: I derived /b a i halakha /i concerning b Jews from /b a i halakha /i concerning b Jews, with regard to whom the verse included many /b types of b death /b penalties. Therefore, the fact that the expression “It shall not live” refers to stoning when stated with regard to Jews is especially significant. b But you derived /b a i halakha /i concerning b Jews from /b a i halakha /i concerning b gentiles, with regard to whom the verse included only /b |
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158. Anon., Numbers Rabba, 18.22 (4th cent. CE - 9th cent. CE) Tagged with subjects: •lieberman, s., Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 126| 18.22. יִתְבָּרַךְ שְׁמוֹ שֶׁל מֶלֶךְ מַלְכֵי הַמְּלָכִים הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁבָּרָא אֶת עוֹלָמוֹ בְּחָכְמָה וּבִתְבוּנָה, לְנִפְלְאוֹתָיו אֵין חֵקֶר וְלִגְדֻלָּתוֹ אֵין מִסְפָּר, דִּכְתִיב (תהלים לג, ז): כֹּנֵס כַּנֵּד מֵי הַיָּם נֹתֵן בְּאוֹצָרוֹת תְּהוֹמוֹת, מַהוּ כֹּנֵס כַּנֵּד, כְּשֶׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת עוֹלָמוֹ אָמַר לוֹ לְשַׂר שֶׁל יָם פְּתַח פִּיךָ וּבְלַע כָּל מֵימוֹת בְּרֵאשִׁית, אָמַר לְפָנָיו רִבּוֹנוֹ שֶׁל עוֹלָם דַּיִּי שֶׁאֶעֱמֹד בְּשֶׁלִּי, הִתְחִיל לִבְכּוֹת, בָּעַט בּוֹ וַהֲרָגוֹ, שֶׁנֶּאֱמַר (איוב כו, יב): בְּכֹחוֹ רָגַע הַיָּם וּבִתְבוּנָתוֹ מָחַץ רָהַב, אַתְּ מוֹצֵא שֶׁשַֹּׂר שֶׁל יָם רַהַב שְׁמוֹ. מֶה עָשָׂה הַקָּדוֹשׁ בָּרוּךְ הוּא כְּבָשָׁן וּדְרָכָן וְקִבְּלָן הַיָּם, שֶׁנֶּאֱמַר (עמוס ד, יג): וְדָרַךְ עַל בָּמֳתֵי אָרֶץ. וְשָׂם לָהֶם חוֹל בְּרִיחַ וּדְלָתַיִם, שֶׁנֶּאֱמַר (איוב לח, ח): וַיָּסֶךְ בִּדְלָתַיִם יָם, וּכְתִיב (ירמיה ה, כב): הַאוֹתִי לֹא תִירָאוּ נְאֻם ה' אִם מִפָּנַי לֹא תָחִילוּ אֲשֶׁר שַׂמְתִּי חוֹל גְּבוּל לַיָּם, וּכְתִיב (איוב לח, יא): וָאֹמַר עַד פֹּה תָבוֹא וְלֹא תֹסִיף. אָמַר לוֹ הַיָּם רַבִּי אִם כֵּן יִתְעָרְבוּ מֵימַי הַמְתוּקִין בַּמְלוּחִים, אָמַר לוֹ לָאו, כָּל אֶחָד וְאֶחָד יֵשׁ לוֹ אוֹצָר בִּפְנֵי עַצְמוֹ, שֶׁנֶּאֱמַר (תהלים לג, ז): נֹתֵן בְּאוֹצָרוֹת תְּהוֹמוֹת, אִם תֹּאמַר שֶׁזֶּה תֵּמַהּ גָדוֹל שֶׁאֵין מִתְעָרְבִים כָּל מֵימֵי הַיָּם, הֲרֵי פַּרְצוּף שֶׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא בִּבְנֵי אָדָם מְלֹא הַסִּיט יֵשׁ בּוֹ כַּמָּה מַעְיָנוֹת וְאֵין מִתְעָרְבִין זֶה בָּזֶה, מֵי עֵינַיִם מְלוּחִין, מֵי אָזְנַיִם שְׁמֵנִים, מֵי הַחֹטֶם סְרוּחִים, מֵי הַפֶּה מְתוּקִין. מִפְּנֵי מָה מֵי עֵינַיִם מְלוּחִין, שֶׁבִּזְמַן שֶׁאָדָם בּוֹכֶה עַל הַמֵּת בְּכָל שָׁעָה מִיָּד הָיָה מִסְתַּמֵּא, אֶלָּא עַל שֶׁהֵן מְלוּחִין פּוֹסֵק וְאֵינוֹ בּוֹכֶה. מִפְּנֵי מָה מֵי אָזְנַיִם שְׁמֵנִים, שֶׁכְּשֶׁאָדָם שׁוֹמֵעַ שְׁמוּעָה קָשָׁה, אִלֵּימָא תּוֹפְשָׂהּ בְּאָזְנָיו מִתְקַשֶּׁרֶת וּמֵת, מִתּוֹךְ שֶׁהֵם שְׁמֵנִים מַכְנִיס בָּזֶה וּמוֹצִיא בָּזֶה, מִפְּנֵי מָה מֵי הַחֹטֶם סְרוּחִים, שֶׁבִּזְמַן שֶׁאָדָם מֵרִיחַ רֵיחַ רַע, אִלֵּימָא מֵי הַחֹטֶם סְרוּחִים שֶׁמַּעֲמִידִין אוֹתוֹ מִיָּד מֵת. מִפְּנֵי מָה מֵי הַפֶּה מְתוּקִין, פְּעָמִים אוֹכֵל אֲכִילָה וְאֵינָהּ מִתְקַבֶּלֶת בְּלִבּוֹ, אִם אֵין מֵי הַפֶּה מְתוּקִין אֵין נַפְשׁוֹ חוֹזֶרֶת עוֹד, וְעוֹד לְפִי שֶׁקּוֹרֵא בַּתּוֹרָה, דִּכְתִיב בָּהּ (תהלים יט, יא): וּמְתוּקִים מִדְּבַשׁ, לְפִיכָךְ מֵי הַפֶּה מְתוּקִין, וַהֲלוֹא דְבָרִים קַל וָחוֹמֶר, וּמַה מְּלֹא הַסִּיט יֵשׁ בּוֹ כַּמָּה מַעְיָנוֹת, הַיָּם הַגָּדוֹל עַל אַחַת כַּמָּה וְכַמָּה, שֶׁנֶּאֱמַר בּוֹ (תהלים קד, כה): זֶה הַיָּם גָּדוֹל וּרְחַב יָדַיִם שָׁם רֶמֶשׂ וְאֵין מִסְפָּר, לְלַמֶּדְךָ שֶׁבְּכָל מָקוֹם הַקָּדוֹשׁ בָּרוּךְ הוּא עוֹשֶׂה שְׁלִיחוּתוֹ וְלֹא בָּרָא דָּבָר אֶחָד לְבַטָּלָה, פְּעָמִים שֶׁעוֹשֶׂה שְׁלִיחוּתוֹ עַל יְדֵי צְפַרְדֵעַ וּפְעָמִים עַל יְדֵי צִרְעָה וּפְעָמִים עַל יְדֵי עַקְרָב. אָמַר רַבִּי חָנִין דְּצִפּוֹרִי מַעֲשֶׂה בְּעַקְרָב אֶחָד שֶׁהָלַךְ לַעֲשׂוֹת שְׁלִיחוּתוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא בְּעֵבֶר הַיַּרְדֵּן וְזִמֵּן לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא צְפַרְדֵעַ אַחַת וְעָבַר עָלֶיהָ, וְהָלַךְ אוֹתוֹ עַקְרָב וְעָקַץ אֶת הָאָדָם. וְכֵן מַעֲשֶׂה בְּקוֹצֵר אֶחָד שֶׁהָיָה מְעַמֵּר וְקוֹצֵר בְּבִקְעַת בֵּית תּוֹפֶת, כֵּיוָן שֶׁבָּא הַשָּׁרָב נָטַל עֵשֶׂב וְקָשַׁר בְּרֹאשׁוֹ, אֲתָא עֲלֵיהּ חִוְיָא גִּבָּר קָם קַטְלֵיהּ, עֲבַר עֲלֵיהּ חַבָּר, חָמָא קְטִיל חִוְיָא, אֲמַר לֵיהּ מַאן קְטַל הָדֵין חִוְיָא, אֲמַר לֵיהּ אֲנָא, אִסְתַּכַּל עִשְׂבָּא דִּבְרֵישֵׁיהּ אֲמַר לֵיהּ מֵרִים אַתְּ עִשְׂבָּא דִּבְרֵישֵׁךְ וְאַתְּ מַשְׁבִּיחַ, עֲבַד הָכֵי, קָרַב לְגַבֵּיהּ, לֹא הִסְפִּיק לִגַּע בּוֹ עַד שֶׁנָּשַׁר אֵבָרִים אֵבָרִים. רַבִּי יַנַּאי הָיָה יוֹשֵׁב וּפוֹשֵׁט בְּפֶתַח עִירוֹ, רָאָה נָחָשׁ מַרְתִּיחַ וּבָא לָעִיר, מַאן דְּמוֹקְמִין לֵיהּ מִן הָכָא אָזֵיל לְהָכָא, מַאן דְּמוֹקְמִין לֵיהּ מִן הָכָא אָזֵיל לְהָכָא, אָמַר זֶה הוֹלֵךְ לַעֲשׂוֹת שְׁלִיחוּתוֹ, כֵּיוָן שֶׁנִּכְנַס לָעִיר נָפְלָה הֲבָרָה בָּעִיר פְּלוֹנִי בַּר פְּלוֹנִי נְשָׁכוֹ נָחָשׁ וָמֵת. רַבִּי יִצְחָק בֶּן אֶלְעָזָר הֲוָה מְטַיֵּל בְּשׁוּנִיתָא בְּקֵיסָרִי, מָצָא קוּלִית אַחַת מֻשְׁלֶכֶת בַּדֶּרֶךְ הָיָה מַצְנַע לָהּ מִן הָכָא הָדַר מַשְׁכַּח לָהּ מִן הָכָא, אָמַר כִּמְדֻמֶּה אֲנִי שֶׁזּוֹ מְתֻקֶּנֶת לַעֲשׂוֹת שְׁלִיחוּתָהּ, בָּתַר יוֹמִין עֲבַר בַּלְדָּר מִן מַלְכוּתָא נִכְשַׁל בָּהּ וְנָפַל בָּהּ וָמֵת, בָּדְקוּ אַחֲרָיו וּמָצְאוּ בְּיָדוֹ כְּתָבִין בִּישִׁין עַל יְהוּדָאִין. מַעֲשֶׂה בִּשְׁנֵי בְּנֵי אָדָם שֶׁהָיוּ מְהַלְּכִין בַּדֶּרֶךְ, אֶחָד פִּקֵּחַ וְאֶחָד סוּמָא, יָשְׁבוּ לֶאֱכֹל פָּשְׁטוּ יְדֵיהֶם לְעִשְׂבֵּי הַשָֹּׂדֶה וְאָכְלוּ, זֶה שֶׁהָיָה פִּקֵּחַ נִסְתַּמָּא, וְזֶה שֶׁהָיָה סוּמָא נִתְפַּקַּח, לֹא זָזוּ מִשָּׁם עַד שֶׁזֶּה נִסְמַךְ עַל זֶה שֶׁהָיָה סוֹמְכוֹ. וּמַעֲשֶׂה בְּאֶחָד שֶׁהָיָה הוֹלֵךְ מֵאֶרֶץ יִשְׂרָאֵל לְבָבֶל, כְּשֶׁהָיָה אוֹכֵל לֶחֶם רָאָה שְׁנֵי צִפֳּרִים מִתְנַצִּין זֶה עִם זֶה, הָרַג אֶחָד מֵהֶם אֶת חֲבֵרוֹ, הָלַךְ וְהֵבִיא עֵשֶׂב וְהִנִּיחוֹ עַל פִּיו וְהֶחֱיָהוּ, הָלַךְ אוֹתוֹ הָאִישׁ וְנָטַל אוֹתוֹ הָעֵשֶׂב שֶׁנָּפַל מִן הַצִּפּוֹר וְהָלַךְ לְהַחֲיוֹת בּוֹ אֶת הַמֵּתִים, כְּשֶׁהִגִּיעַ לְסֻלָּמָהּ שֶׁל צוֹר מָצָא אֲרֵי מֻשְׁלָךְ וּמֵת, הֵנִיחַ הָעֵשֶׂב עַל פִּיו וְהֶחֱיָּהוּ, עָמַד הָאֲרִי וַאֲכָלוֹ, מַתְלָא אָמְרִין טַב לְבִישׁ לָא תַעֲבֵיד וּבִישָׁא לָא מָטֵי לָךְ. מַעֲשֶׂה בְּשִׂיחִין אֶחָד סוּמָא שֶׁיָּרַד בַּמַּיִם לִטְבֹּל, נִזְדַּמְּנָה לוֹ בְּאֵרָהּ שֶׁל מִרְיָם וְטָבַל וְנִתְרַפֵּא. טִיטוּס הָרָשָׁע נִכְנַס בְּבֵית קֹדֶשׁ הַקֳּדָשִׁים כְּשֶׁהוּא מְחָרֵף וּמְגַדֵּף, עָמַד וְגִדֵּר אֶת הַפָּרֹכֶת וְנָטַל סֵפֶר תּוֹרָה וְהִצִּיעָהּ וְהֵבִיא שְׁתֵּי זוֹנוֹת וְעָבַר עֲלֶיהֶן, וְשָׁלַף חַרְבּוֹ וְקִצֵּץ אֶת סֵפֶר הַתּוֹרָה, נַעֲשָׂה נֵס הִתְחִיל דַּם מְבַצְבֵּץ מִמֶּנּוּ, הִתְחִיל מִשְׁתַּבֵּחַ לוֹמַר שֶׁעַצְמוֹ הָרַג, הִתְחִיל מִתְגַּבֵּר וְהוֹלֵךְ, כֵּיוָן שֶׁהִגִּיעַ לַיָּם הָיָה הַיָּם הוֹלֵךְ וְסוֹעֵר, אָמַר אֱלֹהֵיהֶם שֶׁל אֵלּוּ אֵין גְּבוּרָתוֹ אֶלָּא בַּיָּם, אִם הוּא רוֹצֶה יַעֲלֶה לַיַּבָּשָׁה וְנִרְאֶה מִי נוֹצֵחַ, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא רָשָׁע בֶּן רָשָׁע בְּרִיָּה פְּחוּתָה קַלָּה שֶׁבִּבְרִיּוֹתַי אֲנִי מַשְׁלִיחַ בְּךָ לְבַעֶרְךָ מִן הָעוֹלָם. נִכְנַס יַתּוּשׁ בְּחָטְמוֹ וּמֵת בְּמִיתָה מְשֻׁנָּה. וְלָמָּה נִקְרָא בְּרִיָּה שְׁפָלָה, עַל שֶׁמַּכְנִיס וְאֵינוֹ מוֹצִיא. וּפְעָמִים עַל יְדֵי צִרְעָה, שֶׁנֶּאֱמַר (שמות כג, כח): וְשָׁלַחְתִּי אֶת הַצִּרְעָה. אָמְרוּ רַבּוֹתֵינוּ כְּשֶׁשָּׁלַח הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת הַצִּרְעָה לִפְנֵי יִשְׂרָאֵל לַהֲרֹג אֶת הָאֱמוֹרִים, רְאֵה מַה כְּתִיב בָּהֶן (עמוס ב, ט): וְאָנֹכִי הִשְׁמַדְתִּי אֶת הָאֱמֹרִי מִפְּנֵיהֶם אֲשֶׁר כְּגֹבַהּ אֲרָזִים גָּבְהוֹ וְחָסֹן הוּא כָּאַלּוֹנִים וָאַשְׁמִיד פִּרְיוֹ מִמַּעַל וגו'. הָיְתָה נִכְנֶסֶת לְתוֹךְ עֵינוֹ שֶׁל יְמִין וְשׁוֹפֶכֶת אִרְסָהּ וְהָיָה מִתְבַּקֵּעַ וְנוֹפֵל וָמֵת, שֶׁכֵּן דַּרְכּוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא לַעֲשׂוֹת שְׁלִיחוּתוֹ עַל יְדֵי דְבָרִים קַלִּים, לְכָל הַמִּתְגָּאִין עָלָיו שָׁלַח לָהֶם בְּרִיָה קַלָּה לְהִפָּרַע מֵהֶם, לְהוֹדִיעֲךָ שֶׁאֵין גְּבוּרָתָן מַמָּשׁ, וְלֶעָתִיד לָבוֹא עָתִיד הַקָּדוֹשׁ בָּרוּךְ הוּא לִפָּרַע מִן הָאֻמּוֹת עַל יְדֵי דְבָרִים קַלִּים, שֶׁנֶּאֱמַר (ישעיה ז, יח): וְהָיָה בַּיּוֹם הַהוּא יִשְׁרֹק ה' לַזְּבוּב אֲשֶׁר בִּקְצֵה יְאֹרֵי מִצְרָיִם וְלַדְּבוֹרָה אֲשֶׁר בְּאֶרֶץ אַשּׁוּר. | 18.22. 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159. Anon., Exodus Rabbah, 15.12, 15.22, 30.16, 43.5 (4th cent. CE - 9th cent. CE) Tagged with subjects: •lieberman, saul, on rabbinic courts •lieberman, s., •lieberman, saul Found in books: Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 307; Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 260; Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 126| 15.12. דָּבָר אַחֵר, הַחֹדֶשׁ הַזֶּה לָכֶם, רַבִּי מֵאִיר אוֹמֵר לִי וְלָכֶם הִיא הַגְּאֻלָּה, כִּבְיָכוֹל אֲנִי נִפְדֵיתִי עִמָּכֶם, שֶׁנֶּאֱמַר (שמואל ב ז, כג): אֲשֶׁר פָּדִיתָ לְּךָ מִמִּצְרַיִם גּוֹיִם וֵאלֹהָיו, וְקִבְעוּ הַחֹדֶשׁ הַזֶּה לִי וְלָכֶם, שֶׁאֲנִי רוֹאֶה דַּם הַפֶּסַח וּמְכַפֵּר עֲלֵיכֶם, שֶׁנֶּאֱמַר: דַּבְּרוּ אֶל כָּל עֲדַת בְּנֵי יִשְׂרָאֵל, וּתְהֵא שִׂמְחַתְכֶם שְׁלֵמָה, אֲפִלּוּ מִי שֶׁהוּא עָנִי. שֶׂה תָמִים זָכָר בֶּן שָׁנָה, שֶׂה, בִּשְׁבִיל (בראשית כב, ח): אֱלֹהִים יִרְאֶה לוֹ הַשֶֹּׂה וגו'. תָּמִים, לִשְׁמוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁנֶּאֱמַר (דברים לב, ד): הַצּוּר תָּמִים פָּעֳלוֹ. זָכָר, שֶׁהוּא הוֹרֵג כָּל בְּכוֹרֵיהֶם שֶׁל מִצְרַיִם וְחָס עַל בְּכוֹרֵיהֶם שֶׁל יִשְׂרָאֵל. מִן הַכְּבָשִׂים וּמִן הָעִזִּים תִּקָּחוּ, כְּשֵׁם שֶׁאֲנִי הוֹרֵג הָאָדָם וְהַבְּהֵמָה הַשְּׁבִי וְהַשִּׁפְחָה, כָּךְ רְשׁוּת בְּיֶדְכֶם לִטֹּל מִכָּל מָקוֹם שֶׁאַתֶּם רוֹצִים וְיִהְיוּ מְשַׁמְרִין אוֹתוֹ, שֶׁהוּא לָכֶם שִׂמְחָה [נסחה אחרת: שמירה] גְּדוֹלָה, שֶׁנֶּאֱמַר: וְהָיָה לָכֶם לְמִשְׁמֶרֶת. וְשַׁחֲטוּ אוֹתוֹ, אַתֶּם שׁוֹחֲטִים פֶּסַח וַאֲנִי שׁוֹחֵט בְּכוֹרִים. וְלָקְחוּ מִן הַדָּם וְנָתְנוּ עַל שְׁתֵּי הַמְזוּזֹת, שֶׁאֲנִי פּוֹסֵחַ וּמֵגֵן עֲלֵיכֶם. וְיִהְיוּ זְהִירִין בּוֹ, שֶׁבַּלַּיְלָה הוּא נֶאֱכָל, שֶׁנֶּאֱמַר: וְאָכְלוּ אֶת הַבָּשָׂר בַּלַּיְלָה הַזֶּה צְלִי אֵשׁ, בִּשְׁבִיל אַבְרָהָם שֶׁהִצַּלְתִּיו מִכִּבְשַׁן הָאֵשׁ. וּמַצּוֹת, בִּשְׁבִיל שָׂרָה שֶׁעָשְׂתָה לְמַלְאֲכֵי הַשָּׁרֵת עֻגוֹת וְלֹא טָעֲמוּ לֶחֶם. מְרֹרִים, בִּשְׁבִיל יַעֲקֹב, שֶׁכְּשֵׁם שֶׁנִּרְדְּפוּ בָּנָיו בְּמִצְרַיִם כָּךְ רְדָפוֹ עֵשָׂו. וְלֹא תוֹתִירוּ מִמֶּנּוּ עַד בֹּקֶר, כְּשֵׁם שֶׁאֵינִי מְשַׁיֵּר נְשָׁמָה בִּבְכוֹרֵי מִצְרַיִם, כָּךְ לֹא תוֹתִירוּ מִמֶּנוּ עַד בֹּקֶר. מָשָׁל לְמֶלֶךְ שֶׁאָמַר לְבָנָיו הֱיוּ יוֹדְעִים שֶׁאֲנִי דָן דִּינֵי נְפָשׁוֹת וּמְחַיֵּב, הַקְרִיבוּ לִי דּוֹרוֹן שֶׁאִם תַּעֲלוּ לְפָנַי לַבִּימָה שֶׁאַעֲבִיר אִילוֹגִין שֶׁלָּכֶם לְאַחֵר. כָּךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל בְּדִינֵי נְפָשׁוֹת אֲנִי מִתְעַסֵּק וּמוֹדִיעַ אֲנִי הֵיאַךְ אֲנִי חָס עֲלֵיכֶם בְּרַחֲמִים בְּדַם פֶּסַח וּבְדַם מִילָה, וַאֲנִי מְכַפֵּר עַל נַפְשׁוֹתֵיכֶם, שֶׁהָעֲבָרָה שֶׁאֲנִי עוֹבֵר קָשָׁה הִיא, שֶׁנֶּאֱמַר: וְעָבַרְתִּי בְּאֶרֶץ מִצְרַיִם, וְכֵן יִשְׂרָאֵל אוֹמֵר (תהלים ט, י): וִיהִי ה' מִשְׁגָּב לַדָּךְ מִשְׂגָּב לְעִתּוֹת בַּצָּרָה. 15.22. דָּבָר אַחֵר, הַחֹדֶשׁ הַזֶּה לָכֶם, הֲדָא הוּא דִכְתִיב (תהלים קד, יט): עָשָׂה יָרֵחַ לְמוֹעֲדִים שֶׁמֶשׁ יָדַע מְבוֹאוֹ, הַרְבֵּה מַעֲשִׂים כָּתַב משֶׁה בַּתּוֹרָה סְתוּמִים עָמַד דָּוִד וּפֵרְשָׁם, אָנוּ מוֹצְאִין מִמַּעֲשֵׂה בְרֵאשִׁית מִשֶּׁבָּרָא שָׁמַיִם וָאָרֶץ בָּרָא הָאוֹר, שֶׁנֶּאֱמַר (בראשית א, א): בְּרֵאשִׁית בָּרָא אֱלֹהִים, וְאַחַר כָּךְ (בראשית א ג): וַיֹּאמֶר אֱלֹהִים יְהִי אוֹר. וְדָוִד פֵּרְשׁוֹ מֵאַחַר שֶׁבָּרָא אוֹר בָּרָא שָׁמָיִם, שֶׁנֶּאֱמַר (תהלים קד, ב): עֹטֶה אוֹר כַּשַֹּׂלְמָה, וְהָדַר (תהלים קד, ב): נוֹטֶה שָׁמַיִם כַּיְרִיעָה, הֲרֵי לָמַדְנוּ מִשֶּׁבָּרָא אוֹר בָּרָא שָׁמָיִם. שְׁלשָׁה בְּרִיּוֹת קָדְמוּ אֶת הָעוֹלָם, הַמַּיִם וְהָרוּחַ וְהָאֵשׁ. הַמַּיִם הָרוּ וְיָלְדוּ אֲפֵלָה, הָאֵשׁ הָרָה וְיָלְדָה אוֹר, הָרוּחַ הָרָה וְיָלְדָה חָכְמָה, וּבְשֵׁשׁ בְּרִיּוֹת אֵלּוּ הָעוֹלָם מִתְנַהֵג, בָּרוּחַ, בַּחָכְמָה, וּבָאֵשׁ, וּבָאוֹר, וּבַחשֶׁךְ, וּבַמָּיִם. לְפִיכָךְ דָּוִד אָמַר (תהלים קד, א): בָּרְכִי נַפְשִׁי אֶת ה' ה' אֱלֹהַי גָּדַלְתָּ מְאֹד, אָדָם רוֹאֶה עַמּוּד נָאֶה אוֹמֵר בָּרוּךְ הַמַּחְצָב שֶׁנֶּחְצַב מִמֶּנּוּ. נָאֶה הָעוֹלָם, בָּרוּךְ הַמָּקוֹם שֶׁחֲצָבוֹ וּבְרָאוֹ בְּדָבָר, אַשְׁרֶיךָ הָעוֹלָם שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא מָלַךְ [המליך] בָּךְ. בָּשָׂר וָדָם צָר אִיקוּנִין שֶׁלּוֹ עַל הַטַּבְלָא שֶׁל עֵץ, הַטַּבְלָא גְדוֹלָה מִצּוּרָתוֹ, הָאֱלֹהִים יְהִי שְׁמוֹ מְבֹרָךְ הוּא גָדוֹל וְאִיקוֹנִין שֶׁלּוֹ גְּדוֹלָה. הָעוֹלָם קָטָן וְהוּא גָּדוֹל מִן הָעוֹלָם, שֶׁנֶּאֱמַר (ישעיה כו, ד): כִּי בְּיָהּ ה' צוּר עוֹלָמִים, מַה תַּלְמוּד לוֹמַר צוּר עוֹלָמִים, שְׁנֵי עוֹלָמִים עָלָיו אֵינָן חֲשׁוּבִין כְּלוּם, לְכָךְ נֶאֱמַר: ה' אֱלֹהַי גָּדַלְתָּ מְאֹד, מִשֶּׁעָטַף אֶת הָאוֹר חָזַר וּבָרָא אֶת הָעוֹלָם, שֶׁנֶּאֱמַר (תהלים קד, ב): עֹטֶה אוֹר כַּשַֹּׂלְמָה וגו'. בָּשָׂר וָדָם מִשֶּׁבּוֹנֶה אֶת הַבַּיִת הוּא בּוֹנֶה אֶת הָעֲלִיָּה, הָאֱלֹהִים אֵינוֹ כֵן, מִשֶּׁמָּתַח מַעֲזִיבָה בָּנָה עֲלִיָּה, וּמִשֶּׁבָּנָה עֲלִיָּה הֶעֱמִיד אוֹתָן עַל אֲוִיר הָעוֹלָם עַל בְּלִימָה, וְאַחַר כָּךְ הִתְקִין מַרְכְּבוֹתָיו עֲנָנִים, וְאַחַר כָּךְ הָאִסְטִיס שֶׁלּוֹ עַל סְעָרָה. וּמִי מוֹדִיעֲךָ כָּל הַדְּבָרִים הָאֵלּוּ, דָּוִד, שֶׁהוּא פֵּרַשׁ מַעֲשֵׂה אֱלֹהִים, לְהוֹדִיעַ לְבָאֵי עוֹלָם גְּבוּרָתוֹ, שֶׁנֶּאֱמַר (תהלים קד, ג): הַמְקָרֶה בַמַּיִם עֲלִיּוֹתָיו הַשָֹּׂם עָבִים רְכוּבוֹ, לֹא בִנְחשֶׁת וְלֹא בְבַרְזֶל אֶלָּא בִּגְזוּזְטְרָאוֹת שֶׁל מָיִם, וְאַחַר כָּךְ בָּנָה אֶת הָעֲלִיּוֹת, לֹא בְאֶבֶן וְלֹא בְגָזִית אֶלָּא רְכָסִים שֶׁל מָיִם, שֶׁנֶּאֱמַר: הַמְקָרֶה בַמַּיִם עֲלִיּוֹתָיו. בָּשָׂר וָדָם עוֹשֶׂה סַרְגְּלָא שֶׁלּוֹ חֲזָקָה שֶׁתִּשָֹּׂא כָּל מַשָֹּׂאוֹ, וְעוֹשֶׂה אוֹתָהּ בְּבַרְזֶל בִּנְחשֶׁת וּבְכֶסֶף וּבְזָהָב, וְהָאֱלֹהִים יְהִי שְׁמוֹ מְבֹרָךְ הֶעָנָן אֵין בּוֹ מַמָּשׁ וְעוֹשֶׂה סַרְגְּלִין שֶׁלּוֹ עָבִים, שֶׁנֶּאֱמַר: הַשָֹּׂם עָבִים רְכוּבוֹ. בָּשָׂר וָדָם אִם הָיָה לְפָנָיו דֶּרֶךְ שֶׁל שְׁקִיעָה מְהַלֵּךְ הוּא עַל אֲבָנִים שֶׁהֵם קָשִׁים, וְהָאֱלֹהִים אֵינוֹ כֵן אֶלָּא עוֹזֵב אֶת הֶעָנָן הַנִּרְאֶה וּמְהַלֵּךְ עַל הָרוּחַ שֶׁאֵינוֹ נִרְאֶה, שֶׁנֶּאֱמַר (תהלים קד, ג): הַמְהַלֵּךְ עַל כַּנְפֵי רוּחַ. בָּשָׂר וָדָם מַכְתִּיב לוֹ סִטְרַטְיוֹטִין גִּבּוֹרִים בְּרִיאִים כְּדֵי לִלְבּוֹשׁ קַסְדָּא וְשִׁרְיוֹן וּכְלֵי זַיִן, וְהַקָּדוֹשׁ בָּרוּךְ הוּא הִכְתִּיב סִטְרַטְיוֹטִין שֶׁלּוֹ שֶׁאֵינָן נִרְאִין, שֶׁנֶּאֱמַר (תהלים קד, ד): עֹשֶׂה מַלְאָכָיו רוּחוֹת, הָרוּחַ יוֹצֵא וְהַבָּרָק אַחֲרָיו, שֶׁנֶּאֱמַר (תהלים קד, ד): מְשָׁרְתָיו אֵשׁ לוֹהֵט. מִשֶּׁבָּרָא רָקִיעַ בָּרָא מַלְאָכִים בַּיּוֹם הַשֵּׁנִי, וּבוֹ בַיּוֹם בָּרָא גֵּיהִנֹּם, שֶׁאֵין כָּתוּב בּוֹ כִּי טוֹב, כְּגוֹן בָּשָׂר וָדָם שֶׁהוּא קוֹנֶה עֲבָדִים וְאוֹמֵר עֲשׂוּ אַסְפַּתִּין, אָמְרוּ לוֹ לָמָּה כָּךְ, אָמַר לָהֶם שֶׁאִם יִמְרְדוּ יִשְׁמְעוּ אַסְפִּיקוּלָא, כָּךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא בּוֹרֵא אֲנִי גֵּיהִנֹּם שֶׁאֵין כָּתוּב בּוֹ כִּי טוֹב, שֶׁאִם יֶחֶטְאוּ בְּנֵי אָדָם יוֹרְדִין לְתוֹכוֹ. וּמִנַּיִן שֶׁנִּבְרֵאת גֵּיהִנֹּם בַּיּוֹם הַשֵּׁנִי, שֶׁכֵּן הַנָּבִיא מְפָרֵשׁ (ישעיה ל, לג): כִּי עָרוּךְ מֵאֶתְמוּל תָּפְתֶּה, מִן הַיּוֹם שֶׁאָדָם יָכוֹל לוֹמַר אֶתְמוֹל, וְאֵימָתַי אָדָם יָכוֹל לוֹמַר אֶתְמוֹל, בַּיּוֹם הַשֵּׁנִי, שֶׁיּוֹם אֶחָד בַּשַּׁבָּת לְפָנָיו. וְאַחַר כָּךְ בָּרָא יַבָּשָׁה בַּשְּׁלִישִׁי בַּשַּׁבָּת, שֶׁנֶּאֱמַר (תהלים קד, ה): יָסַד אֶרֶץ עַל מְכוֹנֶיהָ, וְאוֹתָהּ שָׁעָה אֶחָד עָרוּם וְאֶחָד לָבוּשׁ, כְּגוֹן בָּשָׂר וָדָם שֶׁיֵּשׁ לוֹ שְׁנֵי עֲבָדִים, הִפְשִׁיט כְּסוּתוֹ שֶׁל אֶחָד וְהִלְבִּישָׁהּ לַחֲבֵרוֹ, כָּךְ אָמַר הָאֱלֹהִים (בראשית א, ט): יִקָּווּ הַמַּיִם, גִּלָּה אֶת הָאָרֶץ וְכִסָּה אֶת הַתְּהוֹם. וְכֵן דָּוִד אוֹמֵר (תהלים קד, ו): תְּהוֹם כַּלְּבוּשׁ כִּסִּיתוֹ, (תהלים קד, ז): מִן גַּעֲרָתְךָ יְנוּסוּן, כְּגוֹן בָּשָׂר וָדָם שֶׁרָאָה גִתּוֹ מְלֵאָה עֲנָבִים וְהַכֶּרֶם לִבְצֹר, אָמְרוּ לוֹ וְהֵיכָן אַתָּה נוֹתֵן שְׁאָר עֲנָבִים, בִּשְׁבִיל שֶׁהַגַּת קְטַנָּה, אָמַר לָהֶם אֲנִי עוֹשֶׂה גַת שֶׁתִּטֹּל לְכָל הָעֲנָבִים שֶׁבַּכֶּרֶם, מֶה עָשָׂה רָפַשׁ הָעֲנָבִים וּבָעַט רִאשׁוֹן רִאשׁוֹן וְאַחַר כָּךְ הֵבִיא אֶת הָעֲנָבִים שֶׁבַּכֶּרֶם וְהֶחֱזִיק הַגַּת כָּל הָעֲנָבִים, כָּךְ הָיָה כָּל הָעוֹלָם מָלֵא מַיִם בְּמַיִם וְהָאָרֶץ שְׁקוּעָה בַּמַּיִם, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא (בראשית א, ט): וְתֵרָאֶה הַיַּבָּשָׁה, אָמְרוּ הַמַּיִם הֲרֵי הָעוֹלָם אָנוּ מְלֵאִים וְעַד עַכְשָׁו צַר לָנוּ לְהֵיכָן אָנוּ הוֹלְכִין, יְהִי שְׁמוֹ מְבֹרָךְ בָּעַט בָּאוֹקְיָנוֹס וַהֲרָגוֹ, שֶׁנֶּאֱמַר (איוב כו, יב): בְּכֹחוֹ רָגַע הַיָּם וּבִתְבוּנָתוֹ מָחַץ רָהַב, וְאֵין מָחַץ אֶלָּא לְשׁוֹן הֲרִיגָה, שֶׁנֶּאֱמַר (שופטים ה, כו): וּמָחֲצָה וְחָלְפָה רַקָּתוֹ. כְּשֶׁהָרַג אוֹתָן יֵשׁ אוֹמְרִים שֶׁהֵן בּוֹכִין עַד הַיּוֹם הַזֶּה, שֶׁנֶּאֱמַר (איוב לח, טז): הֲבָאתָ עַד נִבְכֵי יָם. וְלָמָּה הָרַג אוֹתָן, שֶׁהַבַּיִת שֶׁהוּא מַחֲזִיק מֵאָה חַיִּים מַחֲזִיק אֶלֶף מֵתִים, לְכָךְ נִקְרָא אוֹקְיָנוֹס יַם הַמָּוֶת, וְעָתִיד אֱלֹהִים לְרַפֹּאתוֹ, שֶׁנֶּאֱמַר (יחזקאל מז, ח): אֶל הַיָּמָּה הַמּוּצָאִים וְנִרְפְּאוּ הַמָּיִם. כֵּיוָן שֶׁרָאוּ שְׁאָר הַמַּיִם שֶׁבָּעַט בְּאוֹקְיָנוֹס, לְקוֹל צַעֲקָתוֹ בָּרְחוּ חַבְרֵיהֶן, כְּמוֹ חַמָּר בָּשָׂר וָדָם שֶׁהוּא הוֹלֵךְ וְהָיוּ לְפָנָיו שְׁנֵי עֲבָדִים, אוֹתָן הָרִאשׁוֹנִים רָצִין וּבוֹרְחִין, כָּךְ הָיוּ שְׁאָר הַמַּיִם שֶׁבָּעוֹלָם בּוֹרְחִים מִקּוֹל צַעֲקָתוֹ שֶׁל אוֹקְיָנוֹס, שֶׁנֶּאֱמַר (תהלים קד, ז): מִן גַּעֲרָתְךָ יְנוּסוּן, וְהָיוּ בּוֹרְחִין וְלֹא הָיוּ יוֹדְעִין לְהֵיכָן בּוֹרְחִין, שֶׁנֶּאֱמַר (תהלים קד, ח): יַעֲלוּ הָרִים יֵרְדוּ בְקָעוֹת אֶל מְקוֹם זֶה יָסַדְתָּ לָהֶם, כְּגוֹן עֶבֶד בָּשָׂר וָדָם שֶׁאָמַר לוֹ אֲדוֹנוֹ הַמְתֵּן לִי בַּשּׁוּק, וְלֹא אָמַר לוֹ הֵיכָן יַמְתִּין, הִתְחִיל הָעֶבֶד אוֹמֵר שֶׁמָּא אֵצֶל בַּסִילְקִי אָמַר לִי לְהַמְתִּינוֹ אוֹ שֶׁמָּא אֵצֶל בֵּית הַמֶּרְחָץ אָמַר לִי, אוֹ שֶׁמָּא בְּצַד פִּיטְרוֹן אָמַר לִי, עָלָה מְצָאוֹ סְטָרוֹ מִסְטָר, אָמַר לוֹ עַל שַׁעַר פַּלְטֵרִין שֶׁל אִפַּרְכוֹס שְׁלַחְתִּיךָ, כָּךְ הָיוּ הַמַּיִם חוֹזְרִים כְּשֶׁשָּׁמְעוּ שֶׁאָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא (בראשית א, ט): יִקָּווּ הַמַּיִם מִתַּחַת הַשָּׁמַיִם אֶל מָקוֹם אֶחָד, לֹא לַדָּרוֹם וְלֹא לַצָּפוֹן אָמַר לָהֶם אֶלָּא הָיוּ פוֹזְרִין, יַעֲלוּ הָרִים יֵרְדוּ בְקָעוֹת, סְטָרָן הַקָּדוֹשׁ בָּרוּךְ הוּא מִסְטָר אָמַר לָהֶם לִמְקוֹמוֹ שֶׁל לִוְיָתָן אָמַרְתִּי לָכֶם לֵילֵךְ. מִנַּיִן כֵּן, שֶׁנֶּאֱמַר (תהלים קד, ח): אֶל מְקוֹם זֶה יָסַדְתָּ לָהֶם, וְזֶה מְקוֹמוֹ שֶׁל לִוְיָתָן, שֶׁנֶּאֱמַר (תהלים קד כו): לִוְיָתָן זֶה יָצַרְתָּ לְשַׂחֶק בּוֹ, (תהלים קד, ט): גְּבוּל שַׂמְתָּ בַּל יַעֲבֹרוּן, כְּגוֹן בָּשָׂר וָדָם שֶׁהִכְנִיס בְּהֶמְתּוֹ לְדִיר וְנָעַל הַמַּסְגֵּר בְּפָנֶיהָ כְּדֵי שֶׁלֹא תֵצֵא וְתִרְעֶה אֶת הַתְּבוּאָה, כָּךְ נָעַל הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת הַיָּם בַּחוֹל וְהִשְׁבִּיעוֹ שֶׁלֹא יֵצֵא מִן הַחוֹל, שֶׁנֶּאֱמַר (ירמיה ה, כב): אֲשֶׁר שַׂמְתִּי חוֹל גְּבוּל לַיָּם. (תהלים קד, י): הַמְשַׁלֵּחַ מַעֲיָנִים בַּנְחָלִים, כְּגוֹן בָּשָׂר וָדָם שֶׁיֵּשׁ לוֹ עֲקָלִים שֶׁל זֵיתִים, כָּבַשׁ אֶת הַקּוֹרָה זֶה עַל זֶה, וְהַשֶּׁמֶן יוֹרֵד מִלְמַעְלָה וְהַשֶּׁמֶן יוֹרֵד מִלְּמַטָּה, כָּךְ הָהָר מִכָּאן וְהָהָר מִכָּאן כְּבוּשִׁין עַל הַמַּעְיָנוֹת וְהֵן מַקְטִיעִין וְיוֹצְאִין מִבֵּין הֶהָרִים, לְכָךְ כְּתִיב: הַמְשַׁלֵּחַ מַעֲיָנִים בַּנְּחָלִים. אַחַר כָּךְ מַה דָּוִד אוֹמֵר (תהלים קד, יט): עָשָׂה יָרֵחַ לְמוֹעֲדִים, שְׁלשׁ מֵאוֹת וְשִׁשִּׁים וַחֲמִשָּׁה חַלּוֹנוֹת בָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא בָּרָקִיעַ, מֵאָה וּשְׁמוֹנִים וּשְׁלשָׁה בַּמִּזְרָח, וּמֵאָה וּשְׁמוֹנִים וּשְׁנַיִם בַּמַּעֲרָב, מֵהֶן בָּרָא לַשֶּׁמֶשׁ וּמֵהֶן בָּרָא לַלְּבָנָה, שֶׁיְהֵא הָעוֹלָם שָׁט אַחֲרָיו וְהוּא מְהַלֵּךְ כֻּלָּן חוּץ מֵאַחַד עָשָׂר חַלּוֹנוֹת שֶׁאֵין הַלְּבָנָה נִכְנֶסֶת לְאֶחָד מֵהֶן, כְּגוֹן אִפַּרְכוֹס וְדֻכָּס, שֶׁהָיוּ נוֹטְלִין דּוֹנָטִיבָא. אִפַּרְכוֹס נוֹטֵל לְפִי כְבוֹדוֹ וְדֻכָּס לְפִי כְבוֹדוֹ. כָּךְ הַשֶּׁמֶשׁ נִקְרָא גָּדוֹל וְהַלְּבָנָה נִקְרֵאת קָטָן, לְכָךְ הַשֶּׁמֶשׁ נִקְרָא גָּדוֹל שֶׁהוּא גָדוֹל עַל הַלְּבָנָה אַחַד עָשָׂר יוֹם, לְכָךְ בָּרָא הַלְּבָנָה בִּשְׁבִיל מוֹעֲדוֹת שֶׁיִּהְיוּ יִשְׂרָאֵל מַרְבִּין וּמְמַעֲטִין כַּלְּבָנָה וְאֵינוֹ רַע לָהּ בַּעֲבוּר תַּקָּנַת הַמּוֹעֲדוֹת, שֶׁכָּל הַשָּׁנָה מוֹנָה לַחַמָּה לִשְׁנֵי עוֹלָם וּלְשָׁנִים שֶׁל בְּנֵי אָדָם, וְהוּא שֶׁיּוֹדֵעַ קִצּוֹ שֶׁל כָּל אָדָם וְאָדָם כַּמָּה שָׁנִים רָאָה הַשֶּׁמֶשׁ וְכָל הֵימְךָ לוֹמַר שֶׁבִּשְׁבִיל אֵלּוּ הַמּוֹעֲדוֹת עָשָׂה אֶת הַלְּבָנָה, עָמַד דָּוִד וּפֵרַשׁ עָשָׂה יָרֵחַ לְמוֹעֲדִים, אָמְרוּ לוֹ לְדָוִד עַד שֶׁאָנוּ בְּמִצְרַיִם נָטַלְנוּ חֹדֶשׁ שֶׁל לְבָנָה, הֲדָא הוּא דִכְתִיב: הַחֹדֶשׁ הַזֶּה לָכֶם. 30.16. רַבִּי נָתָן אוֹמֵר נָאֶה לֵאלֹהִים הַדִּין שֶׁהוּא שׁוֹמְרוֹ וְאֵינוֹ נוֹשֵׂא פָנִים, שֶׁנֶּאֱמַר (ירמיה ט, כג): כִּי אֲנִי ה' עֹשֶׂה חֶסֶד וּמִשְׁפָּט וּצְדָקָה בָּאָרֶץ. שֶׁכֵּן מָצִינוּ בְּאַבְרָהָם שֶׁעָמַד בְּעֶשֶׂר נִסְיוֹנוֹת וְלֹא נָשָׂא [לו] פָנִים אֶלָּא בְּדָבָר אֶחָד שֶׁאָמַר (בראשית טו, יג): יָדֹעַ תֵּדַע כִּי גֵר יִהְיֶה זַרְעֲךָ, אֶלָּא הוּא הָיָה מְבַקֵּשׁ מִן הָאֱלֹהִים שֶׁיִּשְׁמֹר הַמִּשְׁפָּט, שֶׁנֶּאֱמַר (בראשית יח, כה): הֲשֹׁפֵט כָּל הָאָרֶץ לֹא יַעֲשֶׂה מִשְׁפָּט, רְאֵה שְׁלֹמֹה הַמֶּלֶךְ הֵיאַךְ נִתְפַּשׂ בַּמְּצוּדָה, שֶׁנֶּאֱמַר (איוב ה, יג): לֹכֵד חֲכָמִים בְּעָרְמָם, וְכַמָּה רוּחוֹת וְשֵׁדִים כָּבַשׁ שְׁלֹמֹה וְהוֹרָה הַמִּשְׁפָּט לַכֹּל, וּלְבַסּוֹף נִלְכַּד בְּזִקְנָתוֹ וְהִתְחִיל מְפַחֵד מִן הָרוּחוֹת, שֶׁנֶּאֱמַר (שיר השירים ג, ח): אִישׁ חַרְבּוֹ עַל יְרֵכוֹ מִפַּחַד בַּלֵּילוֹת, וְהָיוּ הָרוּחוֹת מִתְּחִלָּה מִתְבַּעֲתִים מִפָּנָיו, וּלְבַסּוֹף הִתְחִיל מְפַחֵד מִפְּנֵיהֶם, לְכָךְ אֵין מִצְוָה שֶׁלֹא הִזְהִיר עָלֶיהָ הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁנֶּאֱמַר (שמות כא, ז): וְכִי יִמְכֹּר אִישׁ אֶת בִּתּוֹ לְאָמָה, מִי גָרַם לוֹ כָּךְ, אֶלָּא עִבּוּר הַדִּין שֶׁעִבֵּר עַל אֲחֵרִים. (שמות כא, יב): מַכֵּה אִישׁ וָמֵת, מִי גָרַם לוֹ מִיתָה, שֶׁלֹא נִסְתַּכֵּל בַּתּוֹרָה שֶׁכָּתוּב בָּהּ (בראשית ט, ו): שֹׁפֵךְ דַּם הָאָדָם בָּאָדָם דָּמוֹ יִשָּׁפֵךְ, מָשָׁל לְאָדָם שֶׁקָּפַח אִיקוֹנִין שֶׁל מֶלֶךְ וְעָלָה לַבִּימָה, אָמַר הַמֶּלֶךְ לֹא קָרָאתָ בַּדְּיוּטַגְמָא שֶׁלִּי שֶׁכָּל מִי שֶׁנּוֹגֵעַ בָּאִיקוֹנִין שֶׁלִּי הוּא אָבֵד, לָמָּה לֹא חַסְתָּ עַל עַצְמֶךָ. כָּךְ אִם הָרַג אָדָם נֶפֶשׁ מִיִּשְׂרָאֵל כְּאִלּוּ הוּא מַעֲבִיר אִיקוֹנִין שֶׁל מֶלֶךְ וְהוּא נִדּוֹן וְאֵין לוֹ חַיִּים, שֶׁאָדָם נִבְרָא בִּדְמוּת מַלְאֲכֵי הַשָּׁרֵת. וְאִם הָרַג בִּשְׁגָגָה נָתַן לוֹ הָאֱלֹהִים מָקוֹם שֶׁיִּבְרַח לְשָׁם, וְאִם הָרַג בְּמֵזִיד אֲפִלּוּ כֹּהֵן גָּדוֹל הוּא נֶהֱרַג. אֵין לְךָ גָּדוֹל מִשָּׁאוּל, שֶׁנֶּאֱמַר (שמואל ב א, כד): בְּנוֹת יִשְׂרָאֵל אֶל שָׁאוּל בְּכֶינָה, מִי גָבָה הֵימֶנּוּ הַדָּם שֶׁהָיָה בְּיָדוֹ בְּמִיתָתוֹ, לֹא יִשְׂרָאֵל גָּבוּ אוֹתוֹ אֶלָּא הַגִּבְעוֹנִים, שֶׁנֶּאֱמַר (שמואל ב כא, ו): יֻתַּן לָנוּ שִׁבְעָה אֲנָשִׁים מִבָּנָיו, הַכֹּהֲנִים מָחֲלוּ לוֹ וְהַגִּבְעוֹנִים לֹא מָחֲלוּ לוֹ, לְכָךְ רִחֲקָם הָאֱלֹהִים, שֶׁנֶּאֱמַר (שמואל ב כא, ב): וְהַגִּבְעֹנִים לֹא מִבְּנֵי יִשְׂרָאֵל הֵמָּה, וּמִן הַדָּבָר הַזֶּה הָיָה דָּוִד מִתְיָּרֵא, שֶׁנֶּאֱמַר (תהלים נא, טז): הַצִּילֵנִי מִדָּמִים אֱלֹהִים. 43.5. אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי בְּשֵׁם רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי, פֶּתַח שֶׁל תְּשׁוּבָה פָּתַח לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא (שמות כ, ב): אָנֹכִי ה' אֱלֹהֶיךָ, בְּסִינַי לְמשֶׁה, בְּשָׁעָה שֶׁעָשׂוּ יִשְׂרָאֵל הָעֵגֶל הָיָה משֶׁה מְפַיֵּס אֶת הָאֱלֹהִים וְלֹא הָיָה שׁוֹמֵעַ לוֹ, אָמַר לוֹ אֶפְשָׁר שֶׁלֹא נַעֲשֶׂה בָּהֶם מִדַּת הַדִּין עַל שֶׁבִּטְלוּ אֶת הַדִּבּוּר, אָמַר משֶׁה רִבּוֹן הָעוֹלָם כָּךְ אָמַרְתָּ בְּסִינַי אָנֹכִי ה' אֱלֹהֶיךָ, אֱלֹהֵיכֶם לֹא נֶאֱמַר, לֹא לִי אָמַרְתָּ, שֶׁמָּא לָהֶם אָמַרְתָּ וַאֲנִי בִּטַּלְתִּי אֶת הַדִּבּוּר, אֶתְמָהָא לִי, הֱוֵי: וַיְחַל משֶׁה וגו'. אָמַר רַבִּי שְׁמַעְיָה דְּסִכְנִין בְּשֵׁם רַבִּי לֵוִי, לְפִיכָךְ חָזַר וּכְתָבָהּ בִּלְשׁוֹן רַבִּים (ויקרא יט, ב): אֲנִי ה' אֱלֹהֵיכֶם, וְכֵן בְּכָל הַמִּצְווֹת אוֹמֵר: אֲנִי ה' אֱלֹהֵיכֶם, וְלֹא אָמַר עוֹד אֲנִי ה' אֱלֹהֶיךָ. | 30.16. "... one who kills a person/nefesh . . . it is as if he removed the icons of the king, and he is sentenced and has no life, for the human is created in the d’mut of the ministering angels", |
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| 160. Jerome, Praecepta Ac Leges S. Pachomii, 8.7 (5th cent. CE - 5th cent. CE) Tagged with subjects: •lieberman, saul, on influence of hellenism Found in books: Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 42, 176 |
| 161. Anon., Bundahishn, None (5th cent. CE - 7th cent. CE) Tagged with subjects: •lieberman, saul Found in books: Mokhtarian (2021), Rabbis, Sorcerers, Kings, and Priests: The Culture of the Talmud in Ancient Iran. 62 |
| 162. Anon., Avot Derabbi Nathan A, 2, 12 (6th cent. CE - 8th cent. CE) Tagged with subjects: •nan Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 136 |
| 163. Anon., Avot Derabbi Nathan B, 3, 27 (6th cent. CE - 8th cent. CE) Tagged with subjects: •nan Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 136 |
| 164. Isidore of Seville, Etymologies, 12.1.58 (6th cent. CE - 7th cent. CE) Tagged with subjects: •lieberman, saul Found in books: Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 239 |
| 165. Anon., Abot De Rabbi Nathan, None (7th cent. CE - 9th cent. CE) Tagged with subjects: •nan Found in books: Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 307 |
| 166. Babylonian Talmud, Avodah Zarah, None Tagged with subjects: •nan Found in books: Avery-Peck (1981), The priestly gift in Mishnah: a study of tractate Terumot, 370 |
| 167. Anon., Tanhuma, None Tagged with subjects: •nan Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 216, 219 |
| 168. Anon., Semahot, 8 Tagged with subjects: •lieberman, s. Found in books: Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 104 |
| 169. Nilus, De Mon. Ex., 2.23.4, 2.24.9 Tagged with subjects: •lieberman, saul, on influence of hellenism •lieberman, saul, on rabbinic courts Found in books: Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 179, 260 |
170. Anon., Midrash On Song of Songs, 1.15.2-1.15.3, 6.16.3-6.16.5 Tagged with subjects: •lieberman, saul, on influence of hellenism •lieberman, saul, on rabbinic courts Found in books: Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 42, 43, 250| 1.15.2. עֵינַיִךְ יוֹנִים, עֵינַיִךְ הֵן סַנְהֶדְּרִין, שֶׁהֵם עֵינַיִם לָעֵדָה, הֲדָא הוּא דִכְתִיב (במדבר טו, כד): וְהָיָה אִם מֵעֵינֵי הָעֵדָה, רמ"ח אֵבָרִים יֵשׁ בָּאָדָם, וְכֻלָּם אֵינָן הוֹלְכִים וְחוֹזְרִים אֶלָּא אַחַר הָעֵינַיִם, כָּךְ אֵין יִשְׂרָאֵל יְכוֹלִין לַעֲשׂוֹת דָּבָר חוּץ מִסַּנְהֶדְרִין שֶׁלָּהֶם. יוֹנִים, מָה הַיּוֹנָה הַזֹּאת תַּמָּה, כָּךְ יִשְׂרָאֵל נָאִים בְּהִלּוּכָן, כְּשֶׁהֵן עוֹלִין לְפַעֲמֵי רְגָלִים. מַה יּוֹנָה זֹאת מְצֻיֶּנֶת, כָּךְ יִשְׂרָאֵל מְצֻיָּנִין, בְּתִגְלַחַת, בְּמִילָה, בְּצִיצִית. מַה יּוֹנָה זוֹ צְנוּעָה, כָּךְ יִשְׂרָאֵל צְנוּעִים. מַה יּוֹנָה זוֹ פּוֹשֶׁטֶת צַוָּארָהּ לִשְׁחִיטָה, כָּךְ יִשְׂרָאֵל, שֶׁנֶּאֱמַר (תהלים מד, כג): כִּי עָלֶיךָ הֹרַגְנוּ כָל הַיּוֹם. מַה יּוֹנָה זוֹ מְכַפֶּרֶת עַל הָעֲוֹנוֹת, כָּךְ יִשְׂרָאֵל מְכַפְּרִים עַל הָאֻמּוֹת, שֶׁכָּל אוֹתָן שִׁבְעִים פָּרִים שֶׁמַּקְרִיבִים בֶּחָג, כְּנֶגֶד שִׁבְעִים אֻמּוֹת שֶׁלֹא יִצְדֶּה הָעוֹלָם מֵהֶם, הֲדָא הוּא דִכְתִיב (תהלים קט, ד): תַּחַת אַהֲבָתִי יִשְׂטְנוּנִי וַאֲנִי תְפִלָּה. מַה יּוֹנָה זוֹ מִשָּׁעָה שֶׁמַּכֶּרֶת בֶּן זוּגָהּ, עוֹד אֵינָהּ מְמִירָה אוֹתוֹ בְּאַחֵר, כָּךְ יִשְׂרָאֵל מִשָּׁעָה שֶׁהִכִּירוּ לְהַקָּדוֹשׁ בָּרוּךְ הוּא, לֹא הֱמִירוּהוּ בְּאַחֵר. מַה יּוֹנָה זוֹ נִכְנֶסֶת לְקִנָּהּ וּמַכֶּרֶת אֶת קִנָּהּ וְשׂוֹבָכָהּ וְגוֹזָלֶיהָ וְאֶפְרוֹחֶיהָ וְחַלּוֹנוֹתֶיהָ, כָּךְ הֵן שָׁלשׁ שׁוּרוֹת שֶׁל תַּלְמִידֵי חֲכָמִים כְּשֶׁהֵן יוֹשְׁבִין לִפְנֵיהֶם, כָּל אֶחָד וְאֶחָד מַכִּיר אֶת מְקוֹמוֹ. מַה יּוֹנָה זוֹ אַף עַל פִּי שֶׁאַתְּ נוֹטֵל גּוֹזָלֶיהָ מִתַּחְתֶּיהָ, אֵין מַנַּחַת שׂוֹבָכָהּ לְעוֹלָם, כָּךְ יִשְׂרָאֵל אַף עַל פִּי שֶׁחָרַב בֵּית הַמִּקְדָּשׁ לֹא בִּטְּלוּ שָׁלשׁ רְגָלִים בַּשָּׁנָה. מַה יּוֹנָה זוֹ מְחַדֶּשֶׁת בְּכָל חֹדֶשׁ וְחֹדֶשׁ גֹּרֶן, כָּךְ יִשְׂרָאֵל מְחַדְּשִׁין בְּכָל חֹדֶשׁ תּוֹרָה וּמַעֲשִׂים טוֹבִים. מַה יּוֹנָה זוֹ שׁוֹגֶרֶת רוֹגְלִיּוֹת הַרְבֵּה וְחוֹזֶרֶת לְשׂוֹבָכָהּ, כָּךְ יִשְׂרָאֵל, הֲדָא הוּא דִכְתִיב (הושע יא, יא): יֶחֶרְדוּ כְצִפּוֹר מִמִּצְרַיִם, זֶה דּוֹר הַמִּדְבָּר. וּכְיוֹנָה מֵאֶרֶץ אַשּׁוּר, אֵלּוּ עֲשֶׂרֶת הַשְּׁבָטִים. אֵלּוּ וָאֵלּוּ וְהוֹשַׁבְתִּים עַל בָּתֵּיהֶם נְאֻם ה'. רַבִּי אוֹמֵר יֵשׁ מִין יוֹנָה שֶׁמַּאֲכִילִים אוֹתָהּ, וְחַבְרוֹתֶיהָ מְרִיחוֹת אוֹתָהּ וּבָאוֹת אֶצְלָהּ לְשׂוֹבָכָהּ. כָּךְ בְּשָׁעָה שֶׁהַזָּקֵן יוֹשֵׁב וְדוֹרֵשׁ הַרְבֵּה גֵרִים מִתְגַּיְרִים בְּאוֹתָהּ שָׁעָה, כְּגוֹן יִתְרוֹ, הוּא שָׁמַע וַאֲתָא, רָחָב שָׁמְעָה וְאָתְיָא, אַף בַּחֲנַנְיָא מִישָׁאֵל וַעֲזַרְיָה, הַרְבֵּה גֵרִים נִתְגַּיְּרוּ בְּאוֹתָהּ שָׁעָה, מַה טַּעַם (ישעיה כט, כג): כִּי בִרְאוֹתוֹ יְלָדָיו, מַה כְּתִיב בַּתְרֵיה (ישעיה כט, כד): וְיָדְעוּ תֹעֵי רוּחַ. 1.15.3. רַבִּי הָיָה יוֹשֵׁב וְדוֹרֵשׁ וְנִתְנַמְנֵם הַצִּבּוּר, בִּקֵּשׁ לְעוֹרְרָן, אָמַר יָלְדָה אִשָּׁה אַחַת בְּמִצְרַיִם שִׁשִּׁים רִבּוֹא בְּכֶרֶס אֶחָת, וְהָיָה שָׁם תַּלְמִיד אֶחָד וְרַבִּי יִשְׁמָעֵאל בְּרַבִּי יוֹסֵי שְׁמוֹ, אָמַר לֵיהּ מָאן הַוָּת כֵּן, אָמַר לֵיהּ זוֹ יוֹכֶבֶד שֶׁיָּלְדָה אֶת משֶׁה שֶׁשָּׁקוּל כְּנֶגֶד שִׁשִּׁים רִבּוֹא שֶׁל יִשְׂרָאֵל, הֲדָא הוּא דִכְתִיב (שמות טו, א): אָז יָשִׁיר משֶׁה וּבְנֵי יִשְׂרָאֵל, (במדבר א, נד): וַיַּעֲשׂוּ בְנֵי יִשְׂרָאֵל כְּכֹל אֲשֶׁר צִוָּה ה' אֶת משֶׁה, (דברים לד, י): וְלֹא קָם נָבִיא עוֹד בְּיִשְׂרָאֵל כְּמשֶׁה. | |
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| 171. Anon., Sifre Zuta Numbers, 19.11 Tagged with subjects: •lieberman, saul Found in books: Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 306 |
| 174. Anon., Song Rabbah, 8.13 Tagged with subjects: •lieberman, saul Found in books: Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 180 |
| 176. Dead Sea Scrolls, 4Q 174, 0 Tagged with subjects: •lieberman, saul Found in books: Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 58 |
| 177. Anon., Pesiqta De Rav Kahana, 5.8, 15.7, 24.2, 28.9 Tagged with subjects: •nan Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 272; Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 307; Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 113, 298 |
| 178. Dead Sea Scrolls, 11Q Melchizedek, 0 Tagged with subjects: •lieberman, saul Found in books: Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 58 |
| 179. Anon., Pirqe Rabbi Eliezer, 46 Tagged with subjects: •lieberman, s. Found in books: Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 104 |
| 181. Papyri, P.Oxy., 903 Tagged with subjects: •lieberman, saul Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 274 |
| 184. Anon., Tanchuma (Buber), 3.78 Tagged with subjects: •lieberman, s., Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 126 |
| 185. Anon., Midrash Hagadol, 1.508, 3.661 Tagged with subjects: •lieberman, s., Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 126, 306 |
| 187. Anon., Seder Olam, 59-60 Tagged with subjects: •nan Found in books: Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 192 |
| 188. Hebrew Bible, 4Q266, 0 Tagged with subjects: •lieberman, s., Found in books: Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 113 |
| 189. Mishnah, ŠebiʿIt, 1.4 Tagged with subjects: •lieberman, saul, on influence of hellenism Found in books: Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 42 |
| 190. Dicoletian, Edict of Diocletian, 1.6 Tagged with subjects: •lieberman, saul Found in books: Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 207 |
| 191. Anon., Midrash Tannaim To Deut, 11.22, 15.23, 32.21, 32.41 Tagged with subjects: •lieberman, saul Found in books: Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 192 |
| 192. 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, 307 |
| 193. Anon., Perek Ha-Shalom, 1 Tagged with subjects: •lieberman, saul Found in books: Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 180 |
| 194. Dead Sea Scrolls, 1Q34-34Bis, 1.8-1.9 Tagged with subjects: •lieberman, saul Found in books: Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 180 |
| 195. Anon., Sifra Shemini, Milu’Im, 142 Tagged with subjects: •lieberman, saul, on influence of hellenism Found in books: Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 178 |
| 196. Anon., Mekhilta De Rabbi Ishmael Mekhilta D’R. Ishmael Nezikin, 24 Tagged with subjects: •lieberman, saul, on rabbinic courts Found in books: Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 250 |
| 197. Anon., Questions And Answers On The Ascetic Rule, 21.3 Tagged with subjects: •lieberman, saul Found in books: Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 119 |
| 199. Menander Rhetor, On Epideictic Speeches, 9 Tagged with subjects: •lieberman, saul, on influence of hellenism Found in books: Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 180 |
| 200. Paul of Elusa, Encomium, None Tagged with subjects: •nan Found in books: Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 119 |
| 208. Dio Chrysostom, Rhodiaca, None Tagged with subjects: •lieberman, saul Found in books: Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 119 |
