1. Hebrew Bible, Numbers, 3.38 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •maoz hayyim Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 199| 3.38. "וְהַחֹנִים לִפְנֵי הַמִּשְׁכָּן קֵדְמָה לִפְנֵי אֹהֶל־מוֹעֵד מִזְרָחָה מֹשֶׁה וְאַהֲרֹן וּבָנָיו שֹׁמְרִים מִשְׁמֶרֶת הַמִּקְדָּשׁ לְמִשְׁמֶרֶת בְּנֵי יִשְׂרָאֵל וְהַזָּר הַקָּרֵב יוּמָת׃", | 3.38. "And those that were to pitch before the tabernacle eastward, before the tent of meeting toward the sunrising, were Moses, and Aaron and his sons, keeping the charge of the sanctuary, even the charge for the children of Israel; and the common man that drew nigh was to be put to death.", |
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2. Hebrew Bible, Proverbs, 1.21 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •maoz hayyim Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 199| 1.21. "בְּרֹאשׁ הֹמִיּוֹת תִּקְרָא בְּפִתְחֵי שְׁעָרִים בָּעִיר אֲמָרֶיהָ תֹאמֵר׃", | 1.21. "She calleth at the head of the noisy streets, at the entrances of the gates, in the city, she uttereth her words:", |
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| 3. Tosefta, Megillah, 3.22-3.23 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •maoz hayyim Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 199 |
4. Josephus Flavius, Jewish Antiquities, 17.149-17.163, 18.55-18.59 (1st cent. CE - 1st cent. CE) Tagged with subjects: •maoz hayyim Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 224 | 17.149. 2. There was one Judas, the son of Saripheus, and Matthias, the son of Margalothus, two of the most eloquent men among the Jews, and the most celebrated interpreters of the Jewish laws, and men wellbeloved by the people, because of their education of their youth; for all those that were studious of virtue frequented their lectures every day. 17.150. These men, when they found that the king’s distemper was incurable, excited the young men that they would pull down all those works which the king had erected contrary to the law of their fathers, and thereby obtain the rewards which the law will confer on them for such actions of piety; for that it was truly on account of Herod’s rashness in making such things as the law had forbidden, that his other misfortunes, and this distemper also, which was so unusual among mankind, and with which he was now afflicted, came upon him; 17.151. for Herod had caused such things to be made which were contrary to the law, of which he was accused by Judas and Matthias; for the king had erected over the great gate of the temple a large golden eagle, of great value, and had dedicated it to the temple. Now the law forbids those that propose to live according to it, to erect images or representations of any living creature. 17.152. So these wise men persuaded [their scholars] to pull down the golden eagle; alleging, that although they should incur any danger, which might bring them to their deaths, the virtue of the action now proposed to them would appear much more advantageous to them than the pleasures of life; since they would die for the preservation and observation of the law of their fathers; since they would also acquire an everlasting fame and commendation; since they would be both commended by the present generation, and leave an example of life that would never be forgotten to posterity; 17.153. ince that common calamity of dying cannot be avoided by our living so as to escape any such dangers; that therefore it is a right thing for those who are in love with a virtuous conduct, to wait for that fatal hour by such behavior as may carry them out of the world with praise and honor; 17.154. and that this will alleviate death to a great degree, thus to come at it by the performance of brave actions, which bring us into danger of it; and at the same time to leave that reputation behind them to their children, and to all their relations, whether they be men or women, which will be of great advantage to them afterward. 17.155. 3. And with such discourses as this did these men excite the young men to this action; and a report being come to them that the king was dead, this was an addition to the wise men’s persuasions; so, in the very middle of the day, they got upon the place, they pulled down the eagle, and cut it into pieces with axes, while a great number of the people were in the temple. 17.156. And now the king’s captain, upon hearing what the undertaking was, and supposing it was a thing of a higher nature than it proved to be, came up thither, having a great band of soldiers with him, such as was sufficient to put a stop to the multitude of those who pulled down what was dedicated to God; so he fell upon them unexpectedly, and as they were upon this bold attempt, in a foolish presumption rather than a cautious circumspection, as is usual with the multitude, and while they were in disorder, and incautious of what was for their advantage; 17.157. o he caught no fewer than forty of the young men, who had the courage to stay behind when the rest ran away, together with the authors of this bold attempt, Judas and Matthias, who thought it an ignominious thing to retire upon his approach, and led them to the king. 17.158. And when they were come to the king, and he asked them if they had been so bold as to pull down what he had dedicated to God, “Yes, (said they,) what was contrived we contrived, and what hath been performed we performed it, and that with such a virtuous courage as becomes men; for we have given our assistance to those things which were dedicated to the majesty of God, 17.159. and we have provided for what we have learned by hearing the law; and it ought not to be wondered at, if we esteem those laws which Moses had suggested to him, and were taught him by God, and which he wrote and left behind him, more worthy of observation than thy commands. Accordingly we will undergo death, and all sorts of punishments which thou canst inflict upon us, with pleasure, since we are conscious to ourselves that we shall die, not for any unrighteous actions, but for our love to religion.” 17.160. And thus they all said, and their courage was still equal to their profession, and equal to that with which they readily set about this undertaking. And when the king had ordered them to be bound, he sent them to Jericho, and called together the principal men among the Jews; 17.161. and when they were come, he made them assemble in the theater, and because he could not himself stand, he lay upon a couch, and enumerated the many labors that he had long endured on their account, 17.162. and his building of the temple, and what a vast charge that was to him; while the Asamoneans, during the hundred and twenty-five years of their government, had not been able to perform any so great a work for the honor of God as that was; 17.163. that he had also adorned it with very valuable donations, on which account he hoped that he had left himself a memorial, and procured himself a reputation after his death. He then cried out, that these men had not abstained from affronting him, even in his lifetime, but that in the very day time, and in the sight of the multitude, they had abused him to that degree, as to fall upon what he had dedicated, and in that way of abuse had pulled it down to the ground. They pretended, indeed, that they did it to affront him; but if any one consider the thing truly, they will find that they were guilty of sacrilege against God therein. 18.55. 1. But now Pilate, the procurator of Judea, removed the army from Caesarea to Jerusalem, to take their winter quarters there, in order to abolish the Jewish laws. So he introduced Caesar’s effigies, which were upon the ensigns, and brought them into the city; whereas our law forbids us the very making of images; 18.56. on which account the former procurators were wont to make their entry into the city with such ensigns as had not those ornaments. Pilate was the first who brought those images to Jerusalem, and set them up there; which was done without the knowledge of the people, because it was done in the night time; 18.57. but as soon as they knew it, they came in multitudes to Caesarea, and interceded with Pilate many days that he would remove the images; and when he would not grant their requests, because it would tend to the injury of Caesar, while yet they persevered in their request, on the sixth day he ordered his soldiers to have their weapons privately, while he came and sat upon his judgment-seat, which seat was so prepared in the open place of the city, that it concealed the army that lay ready to oppress them; 18.58. and when the Jews petitioned him again, he gave a signal to the soldiers to encompass them routed, and threatened that their punishment should be no less than immediate death, unless they would leave off disturbing him, and go their ways home. 18.59. But they threw themselves upon the ground, and laid their necks bare, and said they would take their death very willingly, rather than the wisdom of their laws should be transgressed; upon which Pilate was deeply affected with their firm resolution to keep their laws inviolable, and presently commanded the images to be carried back from Jerusalem to Caesarea. |
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5. Mishnah, Rosh Hashanah, 4.1-4.4 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •maoz hayyim Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 199| 4.1. "יוֹם טוֹב שֶׁל רֹאשׁ הַשָּׁנָה שֶׁחָל לִהְיוֹת בְּשַׁבָּת, בַּמִּקְדָּשׁ הָיוּ תוֹקְעִים, אֲבָל לֹא בַמְּדִינָה. מְשֶּׁחָרַב בֵּית הַמִּקְדָּשׁ, הִתְקִין רַבָּן יוֹחָנָן בֶּן זַכַּאי, שֶׁיְּהוּ תּוֹקְעִין בְּכָל מָקוֹם שֶׁיֶּשׁ בּוֹ בֵית דִּין. אָמַר רַבִּי אֶלְעָזָר, לֹא הִתְקִין רַבָּן יוֹחָנָן בֶּן זַכַּאי אֶלָּא בְיַבְנֶה בִּלְבָד. אָמְרוּ לוֹ, אֶחָד יַבְנֶה וְאֶחָד כָּל מָקוֹם שֶׁיֶּשׁ בּוֹ בֵית דִּין: \n", 4.2. "וְעוֹד זֹאת הָיְתָה יְרוּשָׁלַיִם יְתֵרָה עַל יַבְנֶה, שֶׁכָּל עִיר שֶׁהִיא רוֹאָה וְשׁוֹמַעַת וּקְרוֹבָה וִיכוֹלָה לָבֹא, תּוֹקְעִין. וּבְיַבְנֶה לֹא הָיוּ תוֹקְעִין אֶלָּא בְּבֵית דִּין בִּלְבָד: \n", 4.3. "בָּרִאשׁוֹנָה הָיָה הַלּוּלָב נִטָּל בַּמִּקְדָּשׁ שִׁבְעָה, וּבַמְּדִינָה יוֹם אֶחָד. מִשֶּׁחָרַב בֵּית הַמִּקְדָּשׁ, הִתְקִין רַבָּן יוֹחָנָן בֶּן זַכַּאי שֶׁיְהֵא לוּלָב נִטָּל בַּמְּדִינָה שִׁבְעָה זֵכֶר לַמִּקְדָּשׁ, וְשֶׁיְּהֵא יוֹם הָנֵף כֻּלּוֹ אָסוּר: \n", 4.4. "בָּרִאשׁוֹנָה הָיוּ מְקַבְּלִין עֵדוּת הַחֹדֶשׁ כָּל הַיּוֹם. פַּעַם אַחַת נִשְׁתַּהוּ הָעֵדִים מִלָּבֹא, וְנִתְקַלְקְלוּ הַלְוִיִּם בַּשִּׁיר. הִתְקִינוּ שֶׁלֹּא יְהוּ מְקַבְּלִין אֶלָּא עַד הַמִּנְחָה. וְאִם בָּאוּ עֵדִים מִן הַמִּנְחָה וּלְמַעְלָה, נוֹהֲגִין אוֹתוֹ הַיּוֹם קֹדֶשׁ וּלְמָחָר קֹדֶשׁ. מִשֶּׁחָרַב בֵּית הַמִּקְדָּשׁ הִתְקִין רַבָּן יוֹחָנָן בֶּן זַכַּאי, שֶׁיְּהוּ מְקַבְּלִין עֵדוּת הַחֹדֶשׁ כָּל הַיּוֹם. אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן קָרְחָה, וְעוֹד זֹאת הִתְקִין רַבָּן יוֹחָנָן בֶּן זַכַּאי, שֶׁאֲפִלּוּ רֹאשׁ בֵּית דִּין בְּכָל מָקוֹם, שֶׁלֹּא יְהוּ הָעֵדִים הוֹלְכִין אֶלָּא לִמְקוֹם הַוָּעַד: \n", | 4.1. "If Yom Tov of Rosh Hashanah fell on Shabbat, they would blow the shofar in the Temple but not in the country. After the destruction of the Temple, Rabban Yoha ben Zakai decreed that it should be blown [on Shabbat] in every place where there was a court. Rabbi Eliezer said: Rabban Yoha ben Zakai decreed for Yavneh only. They said to him: both Yavneh and any place where there is a court.", 4.2. "There was another way in which Jerusalem was greater than Yavneh, that in every city which could see [Jerusalem] and hear and was near and could get to Jerusalem, they used to blow [on Shabbat], whereas in Yavneh they used to blow in the court only.", 4.3. "In earlier times the lulav was taken for seven days in the Temple, and in the provinces for one day only. When the temple was destroyed, Rabbi Yoha ben Zakkai decreed that the lulav should be taken in the provinces for seven days in memory of the Temple, [He also decreed] that on the whole of the day of waving it be forbidden [to eat the new produce].", 4.4. "Originally they used to accept testimony with regard to the new moon during the whole day. On one occasion the witnesses were late in arriving, and the Levites went wrong in the daily hymn. They therefore decreed that testimony should be accepted only until the afternoon [sacrifice]. If witnesses came after the afternoon sacrifice that day should be kept as holy and also the next day. After the destruction of the temple Rabban Yoha ben Zakkai decreed that testimony with regard to the new moon should be received during the whole day. Rabbi Joshua ben Korha said: this further did Rabbi Yoha ben Zakkai decree, that not matter where the head of the court might be, the witnesses should have to go only to the place of the assembly.", |
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6. Mishnah, Sukkah, 3.12 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •maoz hayyim Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 199| 3.12. "בָּרִאשׁוֹנָה הָיָה לוּלָב נִטָּל בַּמִּקְדָּשׁ שִׁבְעָה, וּבַמְּדִינָה יוֹם אֶחָד. מִשֶּׁחָרַב בֵּית הַמִּקְדָּשׁ, הִתְקִין רַבָּן יוֹחָנָן בֶּן זַכַּאי שֶׁיְּהֵא לוּלָב נִטָּל בַּמְּדִינָה שִׁבְעָה, זֵכֶר לַמִּקְדָשׁ. וְשֶׁיְּהֵא יוֹם הָנֵף כֻּלּוֹ אָסוּר: \n", | 3.12. "In earlier times the lulav was taken for seven days in the Temple, and in the provinces for one day only. When the temple was destroyed, Rabbi Yoha ben Zakkai decreed that the lulav should be taken in the provinces for seven days in memory of the Temple, [He also decreed] that on the whole of the day of waving it be forbidden [to eat the new produce].", |
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| 7. Palestinian Talmud, Peah, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan |
| 8. Palestinian Talmud, Megillah, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan |
| 9. Palestinian Talmud, Sheqalim, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan |
10. Babylonian Talmud, Rosh Hashanah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •maoz hayyim Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 199| 29b. ברכת הלחם של מצה וברכת היין של קידוש היום מהו כיון דחובה הוא מפיק או דלמא ברכה לאו חובה היא,ת"ש דאמר רב אשי כי הוינן בי רב פפי הוה מקדש לן וכי הוה אתי אריסיה מדברא הוה מקדש להו,ת"ר לא יפרוס אדם פרוסה לאורחין אלא אם כן אוכל עמהם אבל פורס הוא לבניו ולבני ביתו כדי לחנכן במצות ובהלל ובמגילה אף על פי שיצא מוציא:, br br big strongהדרן עלך ראוהו בית דין /strong /big br br,מתני׳ big strongיום /strong /big טוב של ר"ה שחל להיות בשבת במקדש היו תוקעין אבל לא במדינה משחרב בהמ"ק התקין רבן יוחנן בן זכאי שיהו תוקעין בכל מקום שיש בו ב"ד אמר רבי אלעזר לא התקין רבן יוחנן בן זכאי אלא ביבנה בלבד אמרו לו אחד יבנה ואחד כל מקום שיש בו בית דין,ועוד זאת היתה ירושלים יתירה על יבנה שכל עיר שהיא רואה ושומעת וקרובה ויכולה לבוא תוקעין וביבנה לא היו תוקעין אלא בב"ד בלבד:, big strongגמ׳ /strong /big מנה"מ אמר רבי לוי בר לחמא אמר רבי חמא בר חנינא כתוב אחד אומר (ויקרא כג, כד) שבתון זכרון תרועה וכתוב אחד אומר (במדבר כט, א) יום תרועה יהיה לכם לא קשיא כאן ביו"ט שחל להיות בשבת כאן ביום טוב שחל להיות בחול,אמר רבא אי מדאורייתא היא במקדש היכי תקעינן ועוד הא לאו מלאכה היא דאצטריך קרא למעוטי,דתנא דבי שמואל (במדבר כט, א) כל מלאכת עבודה לא תעשו יצתה תקיעת שופר ורדיית הפת שהיא חכמה ואינה מלאכה,אלא אמר רבא מדאורייתא מישרא שרי ורבנן הוא דגזור ביה כדרבה דאמר רבה הכל חייבין בתקיעת שופר ואין הכל בקיאין בתקיעת שופר גזירה שמא יטלנו בידו וילך אצל הבקי ללמוד ויעבירנו ד' אמות ברה"ר,והיינו טעמא דלולב והיינו טעמא דמגילה:,משחרב בהמ"ק התקין רבי יוחנן בן זכאי כו': תנו רבנן פעם אחת חל ראש השנה להיות בשבת [והיו כל הערים מתכנסין] אמר להם רבן יוחנן בן זכאי לבני בתירה נתקע אמרו לו נדון,אמר להם נתקע ואחר כך נדון לאחר שתקעו אמרו לו נדון אמר להם כבר נשמעה קרן ביבנה ואין משיבין לאחר מעשה:,אמר רבי אלעזר לא התקין רבן יוחנן בן זכאי אלא ביבנה בלבד אמרו לו אחד יבנה ואחד כל מקום שיש בו ב"ד: אמרו לו היינו ת"ק,איכא בינייהו בי דינא דאקראי:,אמרו לו אחד יבנה ואחד כל מקום שיש בו ב"ד: אמר רב הונא | 29b. With regard to b the blessing over bread /b that is recited before eating b i matza /i /b at the Passover seder b and the blessing over wine /b recited as part b of the sanctification of the day /b of Shabbat or a Festival, b what is /b the i halakha /i ? The Gemara analyzes the question: Do we say that b since there is an obligation /b to recite these blessings due to the mitzva involved, therefore b one can discharge /b the obligation for others, even if he himself has already fulfilled his obligation? b Or perhaps /b we say that b the blessing /b itself b is not an obligation, /b but rather the obligation lies in the eating and drinking, and the blessing is recited over one’s physical enjoyment; therefore, if he already fulfilled his own obligation, he cannot recite the blessing for others, as he derives no pleasure at this time.,The Gemara answers: b Come /b and b hear /b an answer to this question from what b Rav Ashi said: When we were /b studying b in the school of Rav Pappi, he would recite i kiddush /i for us, and when his tets would arrive from the field he would recite i kiddush /i /b once again b on their behalf. /b Therefore, it is clear that one may recite i kiddush /i on behalf of others, including the blessing that is recited over the wine, even if he himself has already fulfilled his own obligation., b The Sages taught /b in a i baraita /i : b One should not break bread /b and recite a blessing b for guests unless he is eating with them, /b so that he is obligated to recite a blessing for himself. b But he may break /b bread b for his children and for /b the other b members of his household /b and recite the blessing, b in order to educate them to /b perform b the mitzvot, /b so that they know how to recite a blessing. b And with regard to i hallel /i and the Scroll /b of Esther, the i halakha /i is that b even if he /b already b fulfilled /b his obligation, b he can /b still b discharge /b the obligation of others.,, strong MISHNA: /strong With regard to the b Festival day of Rosh HaShana that occurs on Shabbat, in the Temple they would sound /b the i shofar /i as usual. b However, /b they would b not /b sound it b in the /b rest of the b country /b outside the Temple. b After the Temple was destroyed, Rabban Yoḥa ben Zakkai instituted that /b the people b should sound /b the i shofar /i on Shabbat b in every place where there is a court /b of twenty-three judges. b Rabbi Elazar said: Rabban Yoḥa ben Zakkai instituted /b this practice b only in Yavne, /b where the Great Sanhedrin of seventy-one judges resided in his time, but nowhere else. b They said to him: /b He instituted the practice b both /b in b Yavne and /b in b any place where there is a court. /b ,The mishna adds: b And Jerusalem /b in earlier times b had this additional superiority over Yavne /b after Rabban Yoḥa ben Zakkai instituted this practice, b for /b in b any city whose /b residents b could see /b Jerusalem b and hear /b the sounding of the i shofar /i from there, b and /b which b was near /b to Jerusalem b and /b people b could come /b to Jerusalem from there, b they /b would b sound /b the i shofar /i there as well, as it was considered part of Jerusalem. b But in Yavne they would sound /b the i shofar /i b only in the court /b itself, not in the surrounding cities., strong GEMARA: /strong The Gemara asks: b From where /b are b these matters; /b from where is it derived that the i shofar /i is not sounded on Shabbat? b Rabbi Levi bar Laḥma said /b that b Rabbi Ḥama bar Ḥanina said: One verse says, /b with regard to Rosh HaShana: b “A solemn rest, a memorial of blasts” /b (Leviticus 23:24), which indicates that one should merely remember the i shofar /i without actually sounding it. b And another verse says: “It is a day of blowing for you” /b (Numbers 29:1), i.e., a day on which one must actually sound the i shofar /i . This apparent contradiction is b not difficult: Here, /b the verse in which the i shofar /i is only being remembered but not sounded, is referring b to a Festival that occurs on Shabbat; there, /b the verse in which the i shofar /i is actually sounded, is referring b to a Festival that occurs on a weekday. /b , b Rava said: /b This explanation is difficult, for b if /b the distinction between Shabbat and the rest of the week applies b by Torah law, how does one sound /b the i shofar /i on Shabbat b in the Temple? /b If it is prohibited to sound the i shofar /i on Shabbat, it should be prohibited everywhere. b And furthermore, /b there is an additional problem with this explanation: Although the Sages prohibited sounding a i shofar /i and playing other musical instruments on Shabbat, by Torah law sounding a i shofar /i b is not a prohibited labor /b on Shabbat such b that a verse is necessary to exclude /b it when Rosh HaShana occurs on Shabbat.,The Gemara cites a proof for this last claim: b As /b a Sage b of the school of Shmuel taught /b in a i baraita /i , with regard to the verse that prohibits performing prohibited labor on Festivals: b “Any prohibited labor of work you shall not perform” /b (Numbers 29:1). This comes b to exclude /b from the category of prohibited labors b the sounding of the i shofar /i and the removal of bread /b from the oven, each of b which is a skill and not a labor, /b and therefore they are not included in the category of prohibited labor. Apparently, sounding the i shofar /i is not prohibited by Torah law., b Rather, Rava said: By Torah law one is permitted /b to sound the i shofar /i on Rosh HaShana even on Shabbat, b and it was the Sages who decreed /b that b it /b is prohibited. This is b in accordance with /b the opinion of b Rabba, as Rabba said: All are obligated to sound the i shofar /i /b on Rosh HaShana, b but not all are experts in sounding the i shofar /i . /b Therefore, the Sages instituted b a decree /b that the i shofar /i should not be sounded on Shabbat, b lest one take /b the i shofar /i b in his hand and go to an expert to learn /b how to sound it or to have him sound it for him, b and /b due to his preoccupation b he /b might b carry it four cubits in the public domain, /b which is a desecration of Shabbat.,The Gemara comments: b And this is /b also b the reason for /b the rabbinical decree that b the palm branch /b [ b i lulav /i /b ] may not be taken on Shabbat, b and this is /b likewise b the reason for /b the decree that b the Megilla /b of Esther may not be read on Shabbat. The Sages were concerned that one might carry the i lulav /i or the Megilla four cubits in the public domain to take it to an expert who will teach him the proper manner to perform these mitzvot.,§ The mishna taught: b After the Temple was destroyed, Rabban Yoḥa ben Zakkai instituted that /b the people should sound the i shofar /i even on Shabbat in every place where there is a court of twenty-three judges. The background to this decree is related in greater detail in a i baraita /i , as b the Sages taught: Once Rosh HaShana occurred on Shabbat, and all the cities gathered /b at the Great Sanhedrin in Yavne for the Festival prayers. b Rabban Yoḥa ben Zakkai said to the sons of Beteira, /b who were the leading halakhic authorities of the generation: b Let us sound /b the i shofar /i , as in the Temple. b They said to him: Let us discuss /b whether or not this is permitted., b He said to them: /b First b let us sound /b it, b and afterward, /b when there is time, b let us discuss /b the matter. b After they sounded /b the i shofar /i , the sons of Beteira b said to /b Rabban Yoḥa ben Zakkai: b Let us /b now b discuss /b the issue. b He said to them: The horn has already been heard in Yavne, and one does not refute /b a ruling b after action /b has already been taken. There is no point in discussing the matter, as it would be inappropriate to say that the community acted erroneously after the fact.,§ The mishna further stated that b Rabbi Elazar said: Rabban Yoḥa ben Zakkai instituted /b this practice b only in Yavne. They said to him: /b He instituted the practice b both /b in b Yavne and /b in b any place where there is a court. /b The Gemara asks: This last statement of the Rabbis: b They said to him, /b etc.; b is /b the same as the opinion of b the first i tanna /i /b of the mishna. Why did the mishna repeat this opinion?,The Gemara answers: The practical difference b between /b the opinion of the first i tanna /i and the opinion of the Rabbis who issued that last statement is with regard to b a temporary court, /b i.e., one that is not fixed in a certain place. According to the opinion of the first i tanna /i , the i shofar /i is sounded there as well, whereas according to the opinion of the Rabbis who responded to Rabbi Elazar, the i shofar /i is sounded only in a place where there is a permanent court, similar to that in Yavne.,§ The mishna taught that b they said to him: /b He instituted the practice b both /b in b Yavne and /b in b any place where there is a court. Rav Huna said: /b |
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| 11. Theodosius Ii Emperor of Rome, Theodosian Code, 16.8.9, 16.8.12, 16.8.20-16.8.21, 16.8.25 (5th cent. CE - 5th cent. CE) Tagged with subjects: •maoz hayyim Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 211 |
