1. Hebrew Bible, Exodus, 13.13 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •niddah (menstrual blood or impurity) •women, impurity of, menstrual Found in books: Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 36| 13.13. "וְכָל־פֶּטֶר חֲמֹר תִּפְדֶּה בְשֶׂה וְאִם־לֹא תִפְדֶּה וַעֲרַפְתּוֹ וְכֹל בְּכוֹר אָדָם בְּבָנֶיךָ תִּפְדֶּה׃", | 13.13. "And every firstling of an ass thou shalt redeem with a lamb; and if thou wilt not redeem it, then thou shalt break its neck; and all the first-born of man among thy sons shalt thou redeem.", |
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2. Hebrew Bible, Numbers, 3.13, 3.45-3.47 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •niddah (menstrual blood or impurity) •women, impurity of, menstrual Found in books: Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 36| 3.13. "כִּי לִי כָּל־בְּכוֹר בְּיוֹם הַכֹּתִי כָל־בְּכוֹר בְּאֶרֶץ מִצְרַיִם הִקְדַּשְׁתִּי לִי כָל־בְּכוֹר בְּיִשְׂרָאֵל מֵאָדָם עַד־בְּהֵמָה לִי יִהְיוּ אֲנִי יְהוָה׃", 3.45. "קַח אֶת־הַלְוִיִּם תַּחַת כָּל־בְּכוֹר בִּבְנֵי יִשְׂרָאֵל וְאֶת־בֶּהֱמַת הַלְוִיִּם תַּחַת בְּהֶמְתָּם וְהָיוּ־לִי הַלְוִיִּם אֲנִי יְהוָה׃", 3.46. "וְאֵת פְּדוּיֵי הַשְּׁלֹשָׁה וְהַשִּׁבְעִים וְהַמָּאתָיִם הָעֹדְפִים עַל־הַלְוִיִּם מִבְּכוֹר בְּנֵי יִשְׂרָאֵל׃", 3.47. "וְלָקַחְתָּ חֲמֵשֶׁת חֲמֵשֶׁת שְׁקָלִים לַגֻּלְגֹּלֶת בְּשֶׁקֶל הַקֹּדֶשׁ תִּקָּח עֶשְׂרִים גֵּרָה הַשָּׁקֶל׃", | 3.13. "for all the first-born are Mine: on the day that I smote all the first-born in the land of Egypt I hallowed unto Me all the first-born in Israel, both man and beast, Mine they shall be: I am the LORD.’ .", 3.45. "’Take the Levites instead of all the first-born among the children of Israel, and the cattle of the Levites instead of their cattle; and the Levites shall be Mine, even the LORD’S.", 3.46. "And as for the redemption of the two hundred and three score and thirteen of the first-born of the children of Israel, that are over and above the number of the Levites,", 3.47. "thou shalt take five shekels apiece by the poll; after the shekel of the sanctuary shalt thou take them—the shekel is twenty gerahs.", |
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3. Hebrew Bible, Leviticus, a b c d\n0 19.27 19.27 19 27 \n1 15 15 15 0 \n2 18 18 18 0 \n3 12.3 12.3 12 3 \n4 12.2 12.2 12 2 \n5 12.1 12.1 12 1 \n6 12.6 12.6 12 6 \n7 12.7 12.7 12 7 \n8 12.8 12.8 12 8 \n9 15.19 15.19 15 19 \n10 15.20 15.20 15 20 \n11 15.21 15.21 15 21 \n12 15.22 15.22 15 22 \n13 15.23 15.23 15 23 \n14 15.24 15.24 15 24 \n15 15.25 15.25 15 25 \n16 12.5 12.5 12 5 \n17 12.4 12.4 12 4 \n18 23.40 23.40 23 40 \n19 14.1–2 14.1–2 14 1–2\n20 15.9 15.9 15 9 \n21 15.13 15.13 15 13 \n22 18.19 18.19 18 19 \n23 15.10 15.10 15 10 \n24 15.15 15.15 15 15 \n25 15.16 15.16 15 16 \n26 15.17 15.17 15 17 \n27 15.18 15.18 15 18 \n28 15.26 15.26 15 26 \n29 15.27 15.27 15 27 \n30 15.28 15.28 15 28 \n31 15.29 15.29 15 29 \n32 15.30 15.30 15 30 \n33 15.31 15.31 15 31 \n34 15.12 15.12 15 12 \n35 15.14 15.14 15 14 \n36 15.2 15.2 15 2 \n37 15.11 15.11 15 11 \n38 15.8 15.8 15 8 \n39 15.3 15.3 15 3 \n40 15.4 15.4 15 4 \n41 15.1 15.1 15 1 \n42 15.5 15.5 15 5 \n43 15.6 15.6 15 6 \n44 15.7 15.7 15 7 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Fonrobert and Jaffee (2007), The Cambridge Companion to the Talmud and Rabbinic Literature Cambridge Companions to Religion, 273| 19.27. "לֹא תַקִּפוּ פְּאַת רֹאשְׁכֶם וְלֹא תַשְׁחִית אֵת פְּאַת זְקָנֶךָ׃", | 19.27. "Ye shall not round the corners of your heads, neither shalt thou mar the corners of thy beard.", |
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4. Hebrew Bible, Genesis, 49.22 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •women, impurity of, menstrual Found in books: Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 158| 49.22. "בֵּן פֹּרָת יוֹסֵף בֵּן פֹּרָת עֲלֵי־עָיִן בָּנוֹת צָעֲדָה עֲלֵי־שׁוּר׃", | 49.22. "Joseph is a fruitful vine, A fruitful vine by a fountain; Its branches run over the wall. .", |
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5. Hebrew Bible, Deuteronomy, 24.1 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •menstrual impurity Found in books: Libson (2018), Law and self-knowledge in the Talmud, 155| 24.1. "כִּי־תַשֶּׁה בְרֵעֲךָ מַשַּׁאת מְאוּמָה לֹא־תָבֹא אֶל־בֵּיתוֹ לַעֲבֹט עֲבֹטוֹ׃", 24.1. "כִּי־יִקַּח אִישׁ אִשָּׁה וּבְעָלָהּ וְהָיָה אִם־לֹא תִמְצָא־חֵן בְּעֵינָיו כִּי־מָצָא בָהּ עֶרְוַת דָּבָר וְכָתַב לָהּ סֵפֶר כְּרִיתֻת וְנָתַן בְּיָדָהּ וְשִׁלְּחָהּ מִבֵּיתוֹ׃", | 24.1. "When a man taketh a wife, and marrieth her, then it cometh to pass, if she find no favour in his eyes, because he hath found some unseemly thing in her, that he writeth her a bill of divorcement, and giveth it in her hand, and sendeth her out of his house,", |
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6. Mishnah, Zavim, 2.2, 3.1, 4.1, 5.6 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •menstrual impurity and menstruating women Found in books: Balberg (2014), Purity, Body, and Self in Early Rabbinic Literature, 34, 53, 160| 2.2. "בְּשִׁבְעָה דְרָכִים בּוֹדְקִין אֶת הַזָּב עַד שֶׁלֹּא נִזְקַק לְזִיבָה. בְּמַאֲכָל, בְּמִשְׁתֶּה, וּבְמַשָּׂא, בִּקְפִיצָה, בְּחֹלִי, וּבְמַרְאֶה וּבְהִרְהוּר. הִרְהֵר עַד שֶׁלֹּא רָאָה אוֹ שֶׁרָאָה עַד שֶׁלֹּא הִרְהֵר. רַבִּי יְהוּדָה אוֹמֵר, אֲפִלּוּ רָאָה בְהֵמָה, חַיָּה וָעוֹף מִתְעַסְּקִין זֶה עִם זֶה, אֲפִלּוּ רָאָה בִגְדֵי צֶבַע הָאִשָּׁה. רַבִּי עֲקִיבָא אוֹמֵר, אֲפִלּוּ אָכַל כָּל מַאֲכָל, בֵּין רַע בֵּין יָפֶה, וְשָׁתָה כָל מַשְׁקֶה. אָמְרוּ לוֹ, אֵין כָּאן זָבִין מֵעָתָּה. אָמַר לָהֶם, אֵין אַחֲרָיוּת זָבִים עֲלֵיכֶם. מִשֶּׁנִּזְקַק לְזִיבָה, אֵין בּוֹדְקִין אוֹתוֹ. אָנְסוֹ וּסְפֵקוֹ וְשִׁכְבַת זַרְעוֹ טְמֵאִים, שֶׁרַגְלַיִם לַדָּבָר. רָאָה רְאִיָּה רִאשׁוֹנָה, בּוֹדְקִין אוֹתוֹ. בַּשְּׁנִיָּה, בּוֹדְקִין אוֹתוֹ. בַּשְּׁלִישִׁית, אֵין בּוֹדְקִין אוֹתוֹ. רַבִּי אֱלִיעֶזֶר אוֹמֵר, אַף בַּשְּׁלִישִׁית בּוֹדְקִין אוֹתוֹ, מִפְּנֵי הַקָּרְבָּן: \n", 3.1. "הַזָּב וְהַטָּהוֹר שֶׁיָּשְׁבוּ בִסְפִינָה אוֹ בְאַסְדָּא אוֹ שֶׁרָכְבוּ עַל גַּבֵּי בְהֵמָה, אַף עַל פִּי שֶׁאֵין בִּגְדֵיהֶם נוֹגְעִים, הֲרֵי אֵלּוּ טְמֵאִים מִדְרָס. יָשְׁבוּ עַל הַנֶּסֶר, עַל הַסַּפְסָל, עַל הַגָּשִׁישׁ שֶׁל מִטָּה וְעַל הָאַכְלוֹנָס, בִּזְמַן שֶׁהֵן מַחְגִּירִין, עָלוּ בְאִילָן שֶׁכֹּחוֹ רַע, בְּסוֹכָה שֶׁכֹּחָהּ רַע, בְּאִילָן יָפֶה, בְּסֻלָּם מִצְרִי בִּזְמַן שֶׁאֵינוֹ קָבוּעַ בְּמַסְמֵר, עַל הַכֶּבֶשׁ וְעַל הַקּוֹרָה וְעַל הַדֶּלֶת בִּזְמַן שֶׁאֵין עֲשׂוּיִין בְּטִיט, טְמֵאִים. רַבִּי יְהוּדָה מְטַהֵר: \n", 4.1. "רַבִּי יְהוֹשֻׁעַ אוֹמֵר, נִדָּה שֶׁיָּשְׁבָה עִם הַטְּהוֹרָה בְּמִטָּה, כִּפָּה שֶׁבְּרֹאשָׁהּ טָמֵא מִדְרָס. יָשְׁבָה בִסְפִינָה, כֵּלִים שֶׁבְּרֹאשׁ הַנֵּס שֶׁבַּסְּפִינָה טְמֵאִין מִדְרָס. נוֹטֶלֶת עֲרֵבָה מְלֵאָה בְגָדִים, בִּזְמַן שֶׁמַּשָּׂאָן כָּבֵד, טְמֵאִין. בִּזְמַן שֶׁמַּשָּׂאָן קַל, טְהוֹרִין. זָב שֶׁהִקִּישׁ עַל כְּצוֹצְרָא, וְנָפַל כִּכָּר שֶׁל תְּרוּמָה, טָהוֹר: \n", 5.6. "הַנּוֹגֵעַ בְּזָב, וּבְזָבָה, וּבְנִדָּה, וּבְיוֹלֶדֶת, וּבִמְצֹרָע, בְּמִשְׁכָּב, וּמוֹשָׁב, מְטַמֵּא שְׁנַיִם וּפוֹסֵל אֶחָד. פֵּרַשׁ, מְטַמֵּא אֶחָד וּפוֹסֵל אֶחָד, אֶחָד הַנּוֹגֵעַ וְאֶחָד הַמַּסִּיט וְאֶחָד הַנּוֹשֵׂא וְאֶחָד הַנִּשָּׂא: \n", | 2.2. "There are seven ways in which a zav is examined as long as he had not become subject to zivah: With regard to food, drink, as [to what] he had carried, whether he had jumped, whether he had been ill, what he had seen, or what he had thought. [It doesn't matter] whether he had thoughts before seeing [a woman], or whether he had seen [a woman] before his thoughts. Rabbi Judah says: even if he had watched beasts, wild animals or birds having intercourse with each other, and even when he had seen a woman's dyed garments. Rabbi Akiva says: even if he had eaten any kind of food, be it good or bad, or had drunk any kind of liquid. They said to him: Then there will be no zavim in the world!’ He replied to them: you are not held responsible for the existence of zavim!’ Once he had become subject to zivah, no further examination takes place. [Zov] resulting from an accident, or that was at all doubtful, or an issue of semen, these are unclean, since there are grounds for the assumption [that it is zivah]. If he had at a first [issue] they examine him; On the second [issue] they examine him, but on the third [issue] they don't examine him. Rabbi Eliezer says: even on the third [issue] they examine him because of the sacrifice.", 3.1. "A zav and a clean person who sat together in a boat, or on a raft, or rode together on a beast, even though their garments did not touch, behold they are impure through midras. If they sat together on a plank, on a bench or on a bed-frame, or on a beam, when these were not fixed tightly, [Or] if they had both climbed a weak tree, or [were swaying] on a weak branch of a strong tree; Or if they were both [climbing] on an Egyptian ladder which was not secured by a nail; Or if they sat together on a bridge, rafter or door, not secured by clay, they are unclean. Rabbi Judah says that they are clean.", 4.1. "Rabbi Joshua said: if a menstruant sat in a bed with a clean woman, [even] the cap on her head contracts midras uncleanness. And if she sat in a boat, the vessels on the top of the mast [also] contract midras uncleanness. If there was [on the boat] a tub full of clothes: If their weight was heavy, they become unclean, But if their weight was light, they remain clean. If a zav knocked against a balcony and thereby caused a loaf of terumah to fall down, it remains clean.", 5.6. "He who touches a zav, or a zavah, a menstruant, or a woman after childbirth, or a metzora, or any object on which these had been sitting or lying, conveys uncleanness at two [removes] and disqualifies [terumah] at one [further remove]. If he separated, he still conveys uncleanness at one [remove], and disqualifies [terumah] at one [further remove]. This is true whether he had touched, or had shifted, or had carried, or was carried.", |
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| 7. Mishnah, Qiddushin, 1.1, 3.5 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •menstrual impurity •impurity, menstrual Found in books: Lavee (2017), The Rabbinic Conversion of Judaism The Unique Perspective of the Bavli on Conversion and the Construction of Jewish Identity, 53; Libson (2018), Law and self-knowledge in the Talmud, 155 |
8. Mishnah, Niddah, a b c d\n0 2.5 2.5 2 5 \n1 3.2 3.2 3 2 \n2 3.1 3.1 3 1 \n3 4.3 4.3 4 3 \n4 5.1 5.1 5 1 \n5 8.4 8.4 8 4 \n6 8.1 8.1 8 1 \n7 2.1 2.1 2 1 \n8 8.2 8.2 8 2 \n9 4.2 4.2 4 2 \n10 9.3–5 9.3–5 9 3–5\n11 6.14 6.14 6 14 \n12 7.4 7.4 7 4 \n13 8.3 8.3 8 3 \n14 1.1 1.1 1 1 \n15 2.4 2.4 2 4 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Fonrobert and Jaffee (2007), The Cambridge Companion to the Talmud and Rabbinic Literature Cambridge Companions to Religion, 275| 2.5. "מָשָׁל מָשְׁלוּ חֲכָמִים בָּאִשָּׁה, הַחֶדֶר וְהַפְּרוֹזְדוֹר וְהָעֲלִיָּה. דַּם הַחֶדֶר, טָמֵא. נִמְצָא בַפְּרוֹזְדוֹר, סְפֵקוֹ טָמֵא, לְפִי שֶׁחֶזְקָתוֹ מִן הַמָּקוֹר: \n", | 2.5. "The sages spoke of a woman through a metaphor: A chamber, a vestibule and an upper chamber. The blood of the chamber is unclean, If blood is found in the vestibule, and there arises a doubt about its character, it is deemed unclean, because it is presumed to have come from the source.", |
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9. Mishnah, Miqvaot, 8.3, 8.5 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •menstrual impurity •menstrual impurity and menstruating women Found in books: Balberg (2014), Purity, Body, and Self in Early Rabbinic Literature, 60; Libson (2018), Law and self-knowledge in the Talmud, 87| 8.3. "הַמֵּטִיל טִפִּין עָבוֹת מִתּוֹךְ הָאַמָּה, טָמֵא, דִּבְרֵי רַבִּי אֶלְעָזָר חִסְמָא. הַמְהַרְהֵר בַּלַּיְלָה וְעָמַד וּמָצָא בְשָׂרוֹ חַם, טָמֵא. הַפּוֹלֶטֶת זֶרַע בַּיּוֹם הַשְּׁלִישִׁי, טְהוֹרָה, דִּבְרֵי רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה. רַבִּי יִשְׁמָעֵאל אוֹמֵר, פְּעָמִים שֶׁהֵם אַרְבַּע עוֹנוֹת, פְּעָמִים שֶׁהֵם חָמֵשׁ, פְּעָמִים שֶׁהֵם שֵׁשׁ. רַבִּי עֲקִיבָא אוֹמֵר, לְעוֹלָם חָמֵשׁ:", 8.5. "נִדָּה שֶׁנָּתְנָה מָעוֹת בְּפִיהָ וְיָרְדָה וְטָבְלָה, טְהוֹרָה מִטֻּמְאָתָהּ, אֲבָל טְמֵאָה הִיא עַל גַּב רֻקָּהּ. נָתְנָה שְׂעָרָהּ בְּפִיהָ, קָפְצָה יָדָהּ, קָרְצָה שִׂפְתוֹתֶיהָ, כְּאִלּוּ לֹא טָבְלָה. הָאוֹחֵז בְּאָדָם וּבְכֵלִים וּמַטְבִּילָן, טְמֵאִין. וְאִם הֵדִיחַ אֶת יָדוֹ בַּמַּיִם, טְהוֹרִים. רַבִּי שִׁמְעוֹן אוֹמֵר, יְרַפֶּה, כְּדֵי שֶׁיָּבֹאוּ בָהֶם מָיִם. בֵּית הַסְּתָרִים, בֵּית הַקְּמָטִים, אֵינָן צְרִיכִין שֶׁיָּבֹאוּ בָהֶן מָיִם:", | 8.3. "If he emitted thick drops from his member, he is unclean, the words of Rabbi Elazar Hisma. If one had sexual dreams in the night and arose and found his flesh heated, he is unclean. If a woman discharged semen on the third day, she is clean, the words of Rabbi Elazar ben Azariah. Rabbi Ishmael says: sometimes there are four time periods, and sometimes five, and sometimes six. Rabbi Akiva says: there are always five.", 8.5. "If a menstruant placed coins in her mouth and went down and immersed herself, she becomes clean from her [former] uncleanness, but she becomes unclean on account of her spittle. If she put her hair in her mouth or closed her hand or pressed her lips tightly, it is as though she had not immersed herself. If a person held on to another man or to vessels and immersed them, they remain unclean; but if he had washed his hand before in the water, they become clean. Rabbi Shimon says: he should hold them loosely that water may enter into them. The hidden or wrinkled parts of the body do not need that water should enter into them.", |
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10. Mishnah, Kelim, 8.10 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •menstrual impurity and menstruating women Found in books: Balberg (2014), Purity, Body, and Self in Early Rabbinic Literature, 60| 8.10. "מַגַּע טְמֵא מֵת, שֶׁהָיוּ אֳכָלִין וּמַשְׁקִין לְתוֹךְ פִּיו, הִכְנִיס רֹאשׁוֹ לַאֲוִיר הַתַּנּוּר טָהוֹר, טִמְּאוּהוּ. וְטָהוֹר שֶׁהָיוּ אֳכָלִין וּמַשְׁקִין לְתוֹךְ פִּיו וְהִכְנִיס רֹאשׁוֹ לַאֲוִיר הַתַּנּוּר טָמֵא, נִטְמָאוּ. הָיָה אוֹכֵל דְּבֵלָה בְיָדַיִם מְסֹאָבוֹת, הִכְנִיס יָדוֹ לְתוֹךְ פִּיו לִטֹּל אֶת הַצְּרוֹר, רַבִּי מֵאִיר מְטַמֵּא, רַבִּי יְהוּדָה מְטַהֵר. רַבִּי יוֹסֵי אוֹמֵר, אִם הָפַךְ, טָמֵא. אִם לֹא הָפַךְ, טָהוֹר. הָיָה פֻנְדְּיוֹן לְתוֹךְ פִּיו, רַבִּי יוֹסֵי אוֹמֵר, אִם לִצְמָאוֹ, טָמֵא: \n", | 8.10. "If a person who came in contact with one who has contracted corpse impurity had (food liquids in his mouth and he put his head into the air-space of an oven that was clean, they cause the oven to be unclean. If a person who was clean had food or liquids in his mouth and he put his head into the air-space of an oven that was unclean, they become unclean. If a person was eating a pressed fig with impure hands and he put his hand into his mouth to remove a small stone: Rabbi Meir considers the fig to be unclean But Rabbi Judah says it as clean. Rabbi Yose says: if he turned it over [in his mouth] the fig is unclean but if he did not turn it over the fig is clean. If the person had a pondion in his mouth, Rabbi Yose says: if he kept it there to relieve his thirst it becomes unclean.", |
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| 11. Mishnah, Ketuvot, a b c d\n0 7.6–7 7.6–7 7 6–7 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •menstrual impurity Found in books: Libson (2018), Law and self-knowledge in the Talmud, 155 |
12. Mishnah, Gittin, 9.10 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •menstrual impurity Found in books: Libson (2018), Law and self-knowledge in the Talmud, 155| 9.10. "בֵּית שַׁמַּאי אוֹמְרִים, לֹא יְגָרֵשׁ אָדָם אֶת אִשְׁתּוֹ אֶלָּא אִם כֵּן מָצָא בָהּ דְּבַר עֶרְוָה, שֶׁנֶּאֱמַר (דברים כד), כִּי מָצָא בָהּ עֶרְוַת דָּבָר. וּבֵית הִלֵּל אוֹמְרִים, אֲפִלּוּ הִקְדִּיחָה תַבְשִׁילוֹ, שֶׁנֶּאֱמַר (שם), כִּי מָצָא בָהּ עֶרְוַת דָּבָר. רַבִּי עֲקִיבָא אוֹמֵר, אֲפִלּוּ מָצָא אַחֶרֶת נָאָה הֵימֶנָּה, שֶׁנֶּאֱמַר (שם), וְהָיָה אִם לֹא תִמְצָא חֵן בְּעֵינָיו: \n", | 9.10. "Bet Shammai says: a man should not divorce his wife unless he has found her guilty of some unseemly conduct, as it says, “Because he has found some unseemly thing in her.” Bet Hillel says [that he may divorce her] even if she has merely burnt his dish, since it says, “Because he has found some unseemly thing in her.” Rabbi Akiva says, [he may divorce her] even if he finds another woman more beautiful than she is, as it says, “it cometh to pass, if she find no favour in his eyes.", |
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13. Mishnah, Bekhorot, 1.2 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •niddah (menstrual blood or impurity) •women, impurity of, menstrual Found in books: Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 36, 37| 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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14. Tosefta, Bikkurim, 2.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •purity (impurity), menstrual (niddah) Found in books: Fonrobert and Jaffee (2007), The Cambridge Companion to the Talmud and Rabbinic Literature Cambridge Companions to Religion, 273| 2.3. "דרכים ששוה [בהן] לאנשים מטמא בלובן כאנשים נושא אבל לא נושא כאנשים ואין מתייחד עם הנשים כאנשים ואינו נתזן עם הבנות כאנשים [ואין מטמא למתים כאנשים] ועובר על בל תקיף [ועובר על בל] תשחית כאנשים וחייב בכל המצות האמורות בתורה כאנשים.", | |
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15. Tosefta, Kiddushin, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Lavee (2017), The Rabbinic Conversion of Judaism The Unique Perspective of the Bavli on Conversion and the Construction of Jewish Identity, 53, 62, 239| 4.1. "הנותן רשות לשלשה לקדש לו אשה ר' נתן אומר בית שמאי אומרים יכולין שנים להעשות עדים ואחד שליח ב\"ה אומרים שלשתן שלוחין ואין יכולין להעיד.", 4.1. "ב' אחים שקדשו שתי אחיות זה אינו יודע לאיזו קדש וזה אינו יודע לאיזו קדש שניהם אסורין מן הספק אם היו עסוקין בגדולה לגדול ובקטנה לקטן אומר אני גדולה לא נתקדשה אלא לגדול וקטנה לא נתקדשה אלא לקטן.", | 4.1. "A man who gave permission to 3 people to betroth for him a wife—Rabbi Natan says: Beit Shammai say: Two of them can be witnesses and one of them an agent; but Beit Hillel say: All of them are agents and they are not able to testify.", |
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16. Tosefta, Niddah, 5.3, 6.17, 9.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •menstrual impurity Found in books: Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 221; Libson (2018), Law and self-knowledge in the Talmud, 74, 84| 5.3. "דם עובדת כוכבים ודם טהרה של מצורעת בש\"א כדם מגפתה דם יולדת שלא טבלה מטמא לח ואין מטמא יבש <דברי ר\"מ> ר' יהודה [אומר] מטמא לח ויבש ר' אליעזר אומר מקולי ב\"ש ומחומרי ב\"ה <ב\"ש אומרים מטמא לח ואין מטמא יבש וב\"ה אומרים מטמא לח ויבש>. אמרו ב\"ש לב\"ה אי אתם מודים <בנדה> שאם הגיעה זמנה לטבול ולא טבלה שהיא טמאה אמרו להן ב\"ה לב\"ש לא אמרתם בנדה שאם תטבול היום ותראה למחר שהיא טהורה אמרו להן ב\"ה יולדות בזוב תוכיח אמרו להן ב\"ש הוא הדין והוא התשובה. יולדת בזוב זיבתה עולין לה מתוך ימי לידתה.", 9.3. "היתה למודה להיות רואה עשרים וא' עשרים ושתים עשרים וג' הרי זו וסתה סירגה לה ארבעה ימים אינו וסת. היתה למודה להיות רואה יום חמשה עשר ושינה לשבעה עשר זה וזה אסורין שינה לט\"ז ט\"ו ושבעה עשר טמא וששה עשר טהור. שינתה לשמונה עשר טהור שלשתן ואינו טמא אלא שמונה עשר. היתה למודה להיות רואה יום עשרים ושינה יום עשרים זה וזה אסורין מותר לשמש מיום כ' ועד יום ל' ואם ראתה יום עשרים מותר לשמש יום שלשים מפני אורח הבא כתיקונו לא ראתה יום עשרים אסור לשמש יום שלשים.", | |
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17. Tosefta, Qiddushin, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Lavee (2017), The Rabbinic Conversion of Judaism The Unique Perspective of the Bavli on Conversion and the Construction of Jewish Identity, 53, 62, 239| 4.1. "הנותן רשות לשלשה לקדש לו אשה ר' נתן אומר בית שמאי אומרים יכולין שנים להעשות עדים ואחד שליח ב\"ה אומרים שלשתן שלוחין ואין יכולין להעיד.", 4.1. "ב' אחים שקדשו שתי אחיות זה אינו יודע לאיזו קדש וזה אינו יודע לאיזו קדש שניהם אסורין מן הספק אם היו עסוקין בגדולה לגדול ובקטנה לקטן אומר אני גדולה לא נתקדשה אלא לגדול וקטנה לא נתקדשה אלא לקטן.", | 4.1. "A man who gave permission to 3 people to betroth for him a wife—Rabbi Natan says: Beit Shammai say: Two of them can be witnesses and one of them an agent; but Beit Hillel say: All of them are agents and they are not able to testify.", |
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18. Tosefta, Sotah, 7.5 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •impurity, menstrual Found in books: Lavee (2017), The Rabbinic Conversion of Judaism The Unique Perspective of the Bavli on Conversion and the Construction of Jewish Identity, 53| 7.5. "ברכת כהנים אלו בשעה שהכהנים אומרים על מעלות האולם הכל כשרין לעלות במעלות האולם בין תמימים בין בעלי מומין בין במשמר שלו בין במשמר שאינו שלו חוץ ממי שיש בו מום בפניו בידיו וברגליו [שלא ישא את כפיו מפני שהעם מסתכלין בו] וכשם שנשיאות כפים במקדש כך נשיאות כפים בגבולין.", | |
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19. Tosefta, Yevamot, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Lavee (2017), The Rabbinic Conversion of Judaism The Unique Perspective of the Bavli on Conversion and the Construction of Jewish Identity, 53| 8.1. "בן תשע שנים ויום אחד עמוני ומואבי מצרי ואדומי ועובד כוכבים נתין וממזר שבא על בת כהן ועל בת לוי ועל בת ישראל פסלה מן הכהונה ר' יוסי אומר כל שזרעו כשר היא כשרה וכל שזרעו פסול היא פסולה רשב\"ג אומר כל שאתה מותר לישא בתו אתה מותר לישא אלמנתו וכל שאי אתה מותר לישא בתו אי אתה מותר לישא אלמנתו לויה שנשבית בתה כשרה לכהונה לוים המזוהמין באמן לא חששו להם חכמים לויה שנשבית ושנבעלה בעילת זנות נותנין לה את המעשר בת לוי מן הנתינה ומן הממזרת אין נותנין לה את המעשר כהן הדיוט שנשא [את] איילונית הרי זה מאכילה בתרומה כהן גדול לא ישא אנוסתו ומפותתו אבל נושא הוא את הממאנת כה\"ג שמת אחיו חולץ אם יש שם אחין אין חולץ [מפני] מה אמרו כהן גדול שעשה מאמר ביבמתו לא יכנוס שאין מאמר קונה קנין גמור.", | |
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| 20. Anon., Targum Pseudo-Jonathan, None (2nd cent. CE - 7th cent. CE) Tagged with subjects: •women, impurity of, menstrual Found in books: Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 258 |
| 21. Palestinian Talmud, Bikkurim, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan |
| 22. Palestinian Talmud, Niddah, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan |
23. Anon., Genesis Rabba, 23.6, 26.7 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •women, impurity of, menstrual Found in books: Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 158, 247| 23.6. וּלְשֵׁת גַּם הוּא יֻלַּד בֵּן וַיִּקְרָא אֶת שְׁמוֹ אֱנוֹשׁ (בראשית ד, כו), בְּעוֹן קוֹמֵי אַבָּא כֹּהֵן בַּרְדְּלָא אָדָם שֵׁת אֱנוֹשׁ, וְשָׁתַק, אָמַר עַד כָּאן בְּצֶלֶם וּבִדְמוּת, מִכָּאן וָאֵילָךְ נִתְקַלְקְלוּ הַדּוֹרוֹת וְנִבְרְאוּ קִנְטוּרִין. אַרְבָּעָה דְּבָרִים נִשְׁתַּנּוּ בִּימֵי אֱנוֹשׁ בֶּן שֵׁת, הֶהָרִים נַעֲשׂוּ טְרָשִׁים, וְהִתְחִיל הַמֵּת מַרְחִישׁ, וְנַעֲשׂוּ פְּנֵיהֶם כְּקוֹפוֹת, וְנַעֲשׂוּ חֻלִּין לַמַּזִּיקִין. אָמַר רַבִּי יִצְחָק הֵן הֵן שֶׁגָּרְמוּ לְעַצְמָן לִהְיוֹת חֻלִּין לַמַּזִּיקִין, מַה בֵּין דְּגָחֵין לְצַלְמָא לְמַאן דְּגָחֵין לְבַר נָשׁ. 26.7. הַנְּפִלִים הָיוּ בָאָרֶץ בַּיָּמִים הָהֵם (בראשית ו, ד), שִׁבְעָה שֵׁמוֹת נִקְרְאוּ לָהֶם, אֵימִים, רְפָאִים, גִּבּוֹרִים, זַמְזֻמִּים, עֲנָקִים, עַוִּים, נְפִלִים. אֵימִים, שֶׁכָּל מִי שֶׁרָאָה אוֹתָן הָיְתָה אֵימָתָן נוֹפֶלֶת עָלָיו. רְפָאִים, שֶׁכָּל מִי שֶׁרָאָה אוֹתָן הָיָה לִבּוֹ רָפֶה כְּשַׁעֲוָה. גִּבּוֹרִים, רַבִּי אַבָּא בַּר כַּהֲנָא בְּשֵׁם רַבִּי יוֹחָנָן אָמַר מֹחַ קוּלִיתוֹ שֶׁל אֶחָד מֵהֶם הָיְתָה נִמְדֶדֶת י"ח אַמָּה. זַמְזֻמִּים, אָמַר רַבִּי יוֹסֵי בַּר חֲנִינָא מְנַטְרוֹמִין מְגִיסְטֵי מִלְחָמָה. עֲנָקִים, רַבָּנָן וְרַבִּי אַחָא, רַבָּנָן אָמְרוּ שֶׁהָיוּ מַרְבִּים עֲנָקִים עַל גַּבֵּי עֲנָקִים [פרוש תכשיטיז], רַבִּי אַחָא אָמַר שֶׁהָיוּ עוֹנְקִים גַּלְגַּל חַמָּה, וְאוֹמְרִים הוֹרֵד לָנוּ גְשָׁמִים. עַוִּים, שֶׁצָּדוּ אֶת הָעוֹלָם וְשֶׁהֻצְדוּ מִן הָעוֹלָם, שֶׁגָּרְמוּ לָעוֹלָם שֶׁיִּצּוֹד, הֵיךְ מַה דְּאַתְּ אָמַר (יחזקאל כא, לב): עַוָּה עַוָּה עַוָּה אֲשִׂימֶנָּה. אָמַר רַבִּי אֶלְעָזָר בְּרַבִּי שִׁמְעוֹן שֶׁהָיוּ בְּקִיאִים בַּעֲפָרוֹת כִּנְחָשִׁים. בְּגָלִילָא צָוְחִין לְחִוְיָא אִוְיָא. נְפִלִים, שֶׁהִפִּילוּ אֶת הָעוֹלָם, וְשֶׁנָּפְלוּ מִן הָעוֹלָם וְשֶׁמִּלְּאוּ אֶת הָעוֹלָם נְפָלִים בַּזְנוּת שֶׁלָּהֶם. (בראשית ו, ד): וְגַם אַחֲרֵי כֵן, יְהוּדָה בַּר רַבִּי אַמֵּי אָמַר, אַחֲרָאֵי לָא יִלְּפוּן מִן קֳדָמָאֵי, דּוֹר הַמַּבּוּל לֹא לָקְחוּ מוּסָר מִדּוֹר אֱנוֹשׁ, וְדוֹר הַפְלָגָה מִדּוֹר הַמַּבּוּל. (בראשית ו, ד): וְגַם אַחֲרֵי כֵן אֲשֶׁר יָבֹאוּ בְּנֵי הָאֱלֹהִים אֶל בְּנוֹת הָאָדָם, אָמַר רַבִּי בֶּרֶכְיָה הָיְתָה אִשָּׁה יוֹצֵאת בַּשּׁוּק וְהָיְתָה רוֹאָה בָּחוּר וּמִתְאַוָּה לוֹ וְהָיְתָה הוֹלֶכֶת וּמְשַׁמֶּשֶׁת אֶת מִטָּתָהּ וְהָיְתָה מַעֲמֶדֶת בָּחוּר כַּיּוֹצֵא בּוֹ. אַנְשֵׁי הַשֵּׁם (בראשית ו, ד), אָמַר רַבִּי אֲחָא (איוב ל, ח): בְּנֵי נָבָל גַּם בְּנֵי בְלִי שֵׁם, וְאַתְּ אֲמַרְתְּ אַנְשֵׁי הַשֵּׁם, אֶלָּא שֶׁהִשִּׁימוּ אֶת הָעוֹלָם, וְשֶׁהוּשַׁמּוּ מִן הָעוֹלָם, וְשֶׁגָּרְמוּ לָעוֹלָם שֶׁיִּשֹּׁוֹם. רַבִּי לֵוִי בְּשֵׁם רַבִּי שְׁמוּאֵל בַּר נַחְמָן אָמַר אֲנָשִׁים שֶׁנִּתְפָּרְשׁוּ שְׁמוֹתָן לְמַעְלָן, דְּאָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי כָּל הַשֵּׁמוֹת הַלָּלוּ לָשׁוֹן מַרְדּוּת הֵן, עִירָד, עוֹרְדָּן אֲנִי מִן הָעוֹלָם. מְחוּיָאֵל, מוֹחָן אֲנִי מִן הָעוֹלָם. מְתוּשָׁאֵל, מַתִּישָׁן אֲנִי מִן הָעוֹלָם. מַה לִּי לְלֶמֶךְ וּלְתוֹלְדוֹתָיו. אָמַר רַבִּי יוֹחָנָן הֵמָּה הַגִּבֹּרִים אֲשֶׁר מֵעוֹלָם אַנְשֵׁי הַשֵּׁם, וּמִי פֵּרַשׁ מַעֲשֵׂיהֶן, אֱלִיפַז הַתֵּימָנִי, וּבִלְדַּד הַשּׁוּחִי, וְצוֹפַר הַנַּעֲמָתִי. רַבִּי אוֹמֵר אִלּוּ לֹא בָּא אִיּוֹב לָעוֹלָם אֶלָּא לְפָרֵשׁ לָנוּ מַעֲשֶׂה הַמַּבּוּל, דַּיּוֹ. אָמַר רַבִּי חָנִין אִלּוּ לֹא בָּא אֱלִיהוּא אֶלָּא לְפָרֵשׁ לָנוּ מַעֲשֵׂה יְרִידַת הַגְּשָׁמִים, דַּיּוֹ, דְּאָמַר רַבִּי יוֹחָנָן כָּל אוֹרָה שֶׁנֶּאֱמַר בֶּאֱלִיהוּא אֵינָהּ אֶלָּא בִּירִידַת גְּשָׁמִים. רַבִּי הוֹשַׁעְיָה רַבָּה אָמַר אֵינָהּ אֶלָּא בְּמַתַּן תּוֹרָה, כְּמָה דְאַתְּ אָמַר (משלי ו, כג): כִּי נֵר מִצְוָה וְתוֹרָה אוֹר. רַבִּי אַחָא בְּשֵׁם רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר, קָשָׁה הִיא הַמַּחֲלֹקֶת כְּדוֹר הַמַּבּוּל, נֶאֱמַר כָּאן אַנְשֵׁי הַשֵּׁם, וְנֶאֱמַר לְהַלָּן (במדבר טז, ב): קְרִאֵי מוֹעֵד אַנְשֵׁי שֵׁם, מַה אַנְשֵׁי הַשֵּׁם שֶׁנֶּאֱמַר לְהַלָּן מַחֲלֹקֶת אַף אַנְשֵׁי שֵׁם שֶׁנֶּאֱמַר כָּאן מַחֲלֹקֶת. | |
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| 24. Anon., Sifra, None (2nd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 105 |
| 25. Anon., Leviticus Rabba, 14 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •impurity and expiation, in bible, menstrual purity Found in books: Hayes (2022), The Literature of the Sages: A Re-Visioning, 603 |
26. Babylonian Talmud, Bava Batra, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 41| 149a. יהנה בהן מהי דניהוי כולהו מתנה קאמר או דלמא ליתהני מינייהו מידי קאמר יראה בהן מהו יעמוד בהן מהו ישען בהן מהו תיקו,איבעיא להו מכר כל נכסיו מהו אמר רב יהודה אמר רב אם עמד אינו חוזר וזימנין אמר רב יהודה אמר רב אם עמד חוזר ולא פליגי הא דאיתנהו לזוזי בעינייהו הא דפרעינהו בחובו,איבעיא להו שכיב מרע שהודה מהו ת"ש דאיסור גיורא הוה ליה תריסר אלפי זוזי בי רבא רב מרי בריה הורתו שלא בקדושה ולידתו בקדושה הואי ובי רב הוה,אמר רבא היכי ניקנינהו רב מרי להני זוזי אי בירושה לאו בר ירושה הוא אי במתנה מתנת שכיב מרע כירושה שויוה רבנן כל היכא דאיתיה בירושה איתיה במתנה כל היכא דליתיה בירושה ליתיה במתנה,אי במשיכה ליתנהו גביה אי בחליפין אין מטבע נקנה בחליפין אי אגב קרקע לית ליה ארעא אי במעמד שלשתן אי שלח לי לא אזילנא,מתקיף לה רב איקא בריה דרב אמי אמאי ולודי איסור דהלין זוזי דרב מרי נינהו וליקנינהו באודיתא אדהכי נפק אודיתא מבי איסור איקפד רבא אמר קא מגמרי טענתא לאינשי ומפסדי לי | 149a. If a person on his deathbed says: So-and-so b shall benefit from /b my property, b what is /b the i halakha /i ? Is he b saying that all /b of the property b shall be a gift? Or perhaps /b he is b saying /b that the recipient b shall derive some benefit from /b the property. If he says: So-and-so b shall be seen in /b my property, b what is /b the i halakha /i ? If he says: So-and-so b shall stand in /b my property, b what is /b the i halakha /i ? If he says: So-and-so b shall rely on /b my property, b what is /b the i halakha /i ? The Gemara concludes: All these dilemmas b shall stand /b unresolved., b A dilemma was raised before /b the Sages: If a person on his deathbed b sold all of his property, what is /b the i halakha /i ? b Rav Yehuda says /b that b Rav says: If he recovers, he cannot retract /b the sale. b And /b at b times, Rav Yehuda said /b that b Rav said: If he recovers, he can retract /b the sale. b And /b these statements b do not disagree. This /b statement, that he can retract the sale, applies in a case b where the dinars /b he received as payment b are /b still b extant, /b i.e., in his possession. b That /b statement, that he cannot retract the sale, applies in a case b where he paid his debt with /b those dinars.,§ b A dilemma was raised before /b the Sages: In the case of b a person on his deathbed who admitted /b that he owed money to a certain person, where it was possible that he did not actually owe him money, b what is /b the i halakha /i ? Does his admission qualify as the gift of a person on his deathbed? The Gemara answers: b Come /b and b hear /b a proof, b as Issur the convert had twelve thousand dinars /b deposited in b the house of Rava. Rav Mari, /b Issur’s b son, whose conception was not in /b the b sanctity /b of the Jewish people, i.e., he was conceived before his father converted, b but his birth was in /b the b sanctity /b of the Jewish people, i.e., he was born after his father converted, b was /b in b a study hall /b elsewhere when his father was on his deathbed., b Rava /b reasoned that he would acquire possession of the deposit for himself, as he b said: How can Rav Mari acquire these dinars? If /b he attempts to acquire the money b as inheritance, he is not fit to inherit /b from Issur. Since he was conceived before his father converted, he is therefore not halakhically considered his son. b If /b he attempts to acquire it b as a gift, the Sages equated /b the halakhic status of the b gift of a person on his deathbed with /b that of b inheritance. /b Therefore, b anywhere that /b the property b can be /b acquired b as inheritance, it can /b also b be /b acquired b as a gift, /b and b anywhere that /b the property b cannot be /b acquired b as inheritance, it cannot be /b acquired b as a gift. /b , b If /b he attempts to acquire the dinars b by pulling /b them, which is a formal act of acquisition, he will not be able to do this, as the dinars b are not with him. If /b he attempts to acquire them b by /b means of symbolic b exchange, /b a pro forma act of acquisition effecting the transfer of ownership of an article, b money cannot be acquired by /b means of symbolic b exchange. If /b he attempts to acquire them b by means of /b the acquisition of b land, /b Issur b does not have /b any b land. If /b he attempts to acquire them by means of verbal instruction made by his father b in the presence of /b all b three /b parties, i.e., the giver, the recipient, and the bailee, b if he sends for me, /b the bailee, b I shall not go, /b as without the presence of the bailee he cannot transfer ownership of the money., b Rav Ika, son of Rav Ami, objected to this: Why /b is Rav Mari unable to acquire the money? b But /b why not b let Issur admit that these dinars are /b owned b by Rav Mari, and he shall transfer /b ownership of b them /b to Rav Mari b by /b means of a document of b admission? In the meantime, /b a document of b admission /b stating that the dinars belonged to Rav Mari b emerged from Issur’s house. Rava became angry, /b and b said: They are teaching people /b legal b claims and causing me loss. /b In any event, this incident proves that the admission of a person on his deathbed is a valid means of transferring ownership. |
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27. Babylonian Talmud, Bava Metzia, None (3rd cent. CE - 6th 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. 158| 84a. כי האי מעשה לידיה פגע ביה אליהו,אמר ליה עד מתי אתה מוסר עמו של אלהינו להריגה אמר ליה מאי אעביד הרמנא דמלכא הוא אמר ליה אבוך ערק לאסיא את ערוק ללודקיא,כי הוו מקלעי ר' ישמעאל ברבי יוסי ור' אלעזר בר' שמעון בהדי הדדי הוה עייל בקרא דתורי בינייהו ולא הוה נגעה בהו,אמרה להו ההיא מטרוניתא בניכם אינם שלכם אמרו לה שלהן גדול משלנו כל שכן איכא דאמרי הכי אמרו לה (שופטים ח, כא) כי כאיש גבורתו איכא דאמרי הכי אמרו לה אהבה דוחקת את הבשר,ולמה להו לאהדורי לה והא כתיב (משלי כו, ד) אל תען כסיל כאולתו שלא להוציא לעז על בניהם,א"ר יוחנן איבריה דר' ישמעאל [בר' יוסי] כחמת בת תשע קבין אמר רב פפא איבריה דרבי יוחנן כחמת בת חמשת קבין ואמרי לה בת שלשת קבין דרב פפא גופיה כי דקורי דהרפנאי,אמר רבי יוחנן אנא אישתיירי משפירי ירושלים האי מאן דבעי מחזי שופריה דרבי יוחנן נייתי כסא דכספא מבי סלקי ונמלייה פרצידיא דרומנא סומקא ונהדר ליה כלילא דוורדא סומקא לפומיה ונותביה בין שמשא לטולא ההוא זהרורי מעין שופריה דר' יוחנן,איני והאמר מר שופריה דרב כהנא מעין שופריה דרבי אבהו שופריה דר' אבהו מעין שופריה דיעקב אבינו שופריה דיעקב אבינו מעין שופריה דאדם הראשון ואילו ר' יוחנן לא קא חשיב ליה שאני ר' יוחנן דהדרת פנים לא הויא ליה,ר' יוחנן הוה אזיל ויתיב אשערי טבילה אמר כי סלקן בנות ישראל מטבילת מצוה לפגעו בי כי היכי דלהוו להו בני שפירי כוותי גמירי אורייתא כוותי,אמרו ליה רבנן לא מסתפי מר מעינא בישא אמר להו אנא מזרעא דיוסף קאתינא דלא שלטא ביה עינא בישא דכתיב (בראשית מט, כב) בן פורת יוסף בן פורת עלי עין ואמר ר' אבהו אל תקרי עלי עין אלא עולי עין,ר' יוסי בר חנינא אמר מהכא (בראשית מח, טז) וידגו לרוב בקרב הארץ מה דגים שבים מים מכסים אותם ואין העין שולטת בהן אף זרעו של יוסף אין העין שולטת בהן,יומא חד הוה קא סחי ר' יוחנן בירדנא חזייה ריש לקיש ושוור לירדנא אבתריה אמר ליה חילך לאורייתא אמר ליה שופרך לנשי א"ל אי הדרת בך יהיבנא לך אחותי דשפירא מינאי קביל עליה בעי למיהדר לאתויי מאניה ולא מצי הדר,אקרייה ואתנייה ושוייה גברא רבא יומא חד הוו מפלגי בי מדרשא הסייף והסכין והפגיון והרומח ומגל יד ומגל קציר מאימתי מקבלין טומאה משעת גמר מלאכתן,ומאימתי גמר מלאכתן רבי יוחנן אמר משיצרפם בכבשן ריש לקיש אמר משיצחצחן במים א"ל לסטאה בלסטיותיה ידע אמר ליה ומאי אהנת לי התם רבי קרו לי הכא רבי קרו לי אמר ליה אהנאי לך דאקרבינך תחת כנפי השכינה,חלש דעתיה דרבי יוחנן חלש ריש לקיש אתאי אחתיה קא בכיא אמרה ליה עשה בשביל בני אמר לה (ירמיהו מט, יא) עזבה יתומיך אני אחיה עשה בשביל אלמנותי אמר לה (ירמיהו מט, יא) ואלמנותיך עלי תבטחו,נח נפשיה דר' שמעון בן לקיש והוה קא מצטער ר' יוחנן בתריה טובא אמרו רבנן מאן ליזיל ליתביה לדעתיה ניזיל רבי אלעזר בן פדת דמחדדין שמעתתיה,אזל יתיב קמיה כל מילתא דהוה אמר רבי יוחנן אמר ליה תניא דמסייעא לך אמר את כבר לקישא בר לקישא כי הוה אמינא מילתא הוה מקשי לי עשרין וארבע קושייתא ומפריקנא ליה עשרין וארבעה פרוקי וממילא רווחא שמעתא ואת אמרת תניא דמסייע לך אטו לא ידענא דשפיר קאמינא,הוה קא אזיל וקרע מאניה וקא בכי ואמר היכא את בר לקישא היכא את בר לקישא והוה קא צוח עד דשף דעתיה [מיניה] בעו רבנן רחמי עליה ונח נפשיה | 84a. b Elijah /b the prophet b encountered him /b ,and b said to him: Until when /b will b you inform on the nation of our God /b to be sentenced b to execution? /b Rabbi Yishmael, son of Rabbi Yosei, b said to /b Elijah: b What should I do? It is the king’s edict /b that I must obey. Elijah b said to him: /b Faced with this choice, b your father fled to Asia. You /b should b flee to Laodicea /b rather than accept this appointment.,§ With regard to these Sages, the Gemara adds: b When Rabbi Yishmael, son of Rabbi Yosei, and Rabbi Elazar, son of Rabbi Shimon, would meet each other, /b it was possible for b a pair of oxen to enter /b and fit b between them, /b under their bellies, b without touching them, /b due to their excessive obesity., b A certain /b Roman b noblewoman [ i matronita /i ] /b once b said to them: Your children are not /b really b your own, /b as due to your obesity it is impossible that you engaged in intercourse with your wives. b They said to her: Theirs, /b i.e., our wives’ bellies, b are larger than ours. /b She said to them: b All the more so /b you could not have had intercourse. b There are /b those b who say /b that b this is what they said to her: “For as the man is, so is his strength” /b (Judges 8:21), i.e., our sexual organs are proportionate to our bellies. b There are /b those b who say /b that b this is what they said to her: Love compresses the flesh. /b ,The Gemara asks: b And why did they respond to her /b audacious and foolish question? After all, b it is written: “Answer not a fool according to his folly, /b lest you also be like him” (Proverbs 26:4). The Gemara answers: They answered her b in order not to cast aspersions on /b the lineage of b their children. /b ,The Gemara continues discussing the bodies of these Sages: b Rabbi Yoḥa said: /b The b organ of Rabbi Yishmael, son of Rabbi Yosei, /b was the size b of a jug of nine i kav /i . Rav Pappa said: /b The b organ of Rabbi Yoḥa /b was the size b of a jug of five i kav /i , and some say /b it was the size of a jug b of three i kav /i . Rav Pappa himself /b had a belly b like the baskets [ i dikurei /i ] /b made b in Harpanya. /b ,With regard to Rabbi Yoḥa’s physical features, the Gemara adds that b Rabbi Yoḥa said: I /b alone b remain of the beautiful /b people b of Jerusalem. /b The Gemara continues: b One who wishes to see /b something resembling b the beauty of Rabbi Yoḥa should bring /b a new, shiny b silver goblet from the smithy and fill it /b with b red pomegranate seeds [ i partzidaya /i ] and place a diadem of red roses upon /b the b lip /b of the goblet, b and position it between the sunlight and shade. That luster /b is b a semblance of Rabbi Yoḥa’s beauty. /b ,The Gemara asks: b Is that so? /b Was Rabbi Yoḥa so beautiful? b But doesn’t the Master say: The beauty of Rav Kahana /b is b a semblance of the beauty of Rabbi Abbahu; the beauty of Rabbi Abbahu /b is b a semblance of the beauty of Jacob, our forefather; /b and b the beauty of Jacob, our forefather, /b is b a semblance of the beauty of Adam the first /b man, who was created in the image of God. b And yet Rabbi Yoḥa is not included /b in this list. The Gemara answers: b Rabbi Yoḥa /b is b different /b from these other men, b as he did not have a beauty of countece, /b i.e., he did not have a beard.,The Gemara continues to discuss Rabbi Yoḥa’s beauty. b Rabbi Yoḥa would go and sit by the entrance to the ritual bath. He said /b to himself: b When Jewish women come up from /b their b immersion /b for the sake b of a mitzva, /b after their menstruation, b they should encounter me /b first, b so that they have beautiful children like me, /b and sons b learned in Torah like me. /b This is based on the idea that the image upon which a woman meditates during intercourse affects the child she conceives., b The Rabbis said to /b Rabbi Yoḥa: b Isn’t the Master worried about /b being harmed by b the evil eye /b by displaying yourself in this manner? Rabbi Yoḥa b said to them: I come from the offspring of Joseph, over whom the evil eye does not have dominion, as it is written: “Joseph is a fruitful vine, a fruitful vine by a fountain [ i alei ayin /i ]” /b (Genesis 49:22); b and Rabbi Abbahu says: Do not read /b the verse as saying: b “By a fountain [ i alei ayin /i ]”; rather, /b read it as: b Those who rise above /b the evil b eye [ i olei ayin /i ]. /b Joseph’s descendants are not susceptible to the influence of the evil eye., b Rabbi Yosei bar Ḥanina said /b that this idea is derived b from here: “And let them grow [ i veyidgu /i ] into a multitude in the midst of the earth” /b (Genesis 48:16). b Just as /b with regard to b fish [ i dagim /i ] in the sea, the water covers them and the /b evil b eye /b therefore b has no dominion over them, /b as they are not seen, b so too, /b with regard to b the offspring of Joseph, the /b evil b eye has no dominion over them. /b ,The Gemara relates: b One day, Rabbi Yoḥa was bathing in the Jordan /b River. b Reish Lakish saw him and jumped into the Jordan, pursuing him. /b At that time, Reish Lakish was the leader of a band of marauders. Rabbi Yoḥa b said to /b Reish Lakish: b Your strength /b is fit b for Torah /b study. Reish Lakish b said to him: Your beauty /b is fit b for women. /b Rabbi Yoḥa b said to him: If you return /b to the pursuit of Torah, b I will give you my sister /b in marriage, b who is more beautiful than I am. /b Reish Lakish b accepted upon himself /b to study Torah. Subsequently, Reish Lakish b wanted to jump back /b out of the river b to bring /b back b his clothes, but he was unable to return, /b as he had lost his physical strength as soon as he accepted the responsibility to study Torah upon himself.,Rabbi Yoḥa b taught /b Reish Lakish b Bible, and taught him Mishna, and turned him into a great man. /b Eventually, Reish Lakish became one of the outstanding Torah scholars of his generation. b One day /b the Sages b of the study hall were engaging in a dispute /b concerning the following i baraita /i : With regard to b the sword, the knife, the dagger [ i vehapigyon /i ], the spear, a hand sickle, and a harvest sickle, from when are they susceptible to ritual impurity? /b The i baraita /i answers: It is b from the time of the completion of their manufacture, /b which is the i halakha /i with regard to metal vessels in general.,These Sages inquired: b And when is the completion of their manufacture? Rabbi Yoḥa says: /b It is b from when one fires /b these items b in the furnace. Reish Lakish said: /b It is b from when one scours them in water, /b after they have been fired in the furnace. Rabbi Yoḥa b said to /b Reish Lakish: b A bandit knows about his banditry, /b i.e., you are an expert in weaponry because you were a bandit in your youth. Reish Lakish b said to /b Rabbi Yoḥa: b What benefit did you provide me /b by bringing me close to Torah? b There, /b among the bandits, b they called me: Leader /b of the bandits, and b here, /b too, b they call me: Leader /b of the bandits. Rabbi Yoḥa b said to him: I provided benefit to you, as I brought you close /b to God, b under the wings of the Divine Presence. /b ,As a result of the quarrel, b Rabbi Yoḥa was offended, /b which in turn affected b Reish Lakish, /b who b fell ill. /b Rabbi Yoḥa’s b sister, /b who was Reish Lakish’s wife, b came crying /b to Rabbi Yoḥa, begging that he pray for Reish Lakish’s recovery. b She said to him: Do /b this b for the sake of my children, /b so that they should have a father. Rabbi Yoḥa b said to her /b the verse: b “Leave your fatherless children, I will rear them” /b (Jeremiah 49:11), i.e., I will take care of them. She said to him: b Do /b so b for the sake of my widowhood. He said to her /b the rest of the verse: b “And let your widows trust in Me.” /b ,Ultimately, b Rabbi Shimon ben Lakish, /b Reish Lakish, b died. Rabbi Yoḥa was sorely pained over /b losing b him. The Rabbis said: Who will go to calm /b Rabbi Yoḥa’s b mind /b and comfort him over his loss? They said: b Let Rabbi Elazar ben Pedat go, as his statements are sharp, /b i.e., he is clever and will be able to serve as a substitute for Reish Lakish.,Rabbi Elazar ben Pedat b went and sat before /b Rabbi Yoḥa. With regard to b every matter that Rabbi Yoḥa would say, /b Rabbi Elazar ben Pedat would b say to him: /b There is a ruling which b is taught /b in a i baraita /i b that supports your /b opinion. Rabbi Yoḥa b said /b to him: b Are you /b comparable b to the son of Lakish? /b In my discussions with b the son of Lakish, when I would state a matter, he would raise twenty-four difficulties against me /b in an attempt to disprove my claim, b and I would answer him with twenty-four answers, and the i halakha /i by itself would become broadened /b and clarified. b And /b yet b you say /b to me: There is a ruling which b is taught /b in a i baraita /i b that supports your /b opinion. b Do I not know that what I say is good? /b Being rebutted by Reish Lakish served a purpose; your bringing proof to my statements does not.,Rabbi Yoḥa b went around, rending his clothing, weeping and saying: Where are you, son of Lakish? Where are you, son of Lakish? /b Rabbi Yoḥa b screamed until his mind was taken from him, /b i.e., he went insane. b The Rabbis /b prayed and b requested /b for God to have b mercy on him /b and take his soul, b and /b Rabbi Yoḥa b died. /b |
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28. Babylonian Talmud, Nedarim, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •women, impurity of, menstrual Found in books: Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 258| 20a. big strongמתני׳ /strong /big נדר בחרם ואמר לא נדרתי אלא בחרמו של ים בקרבן ואמר לא נדרתי אלא בקרבנות של מלכים,הרי עצמי קרבן ואמר לא נדרתי אלא בעצם שהנחתי לי להיות נודר בו: קונם אשתי נהנית לי ואמר לא נדרתי אלא באשתי הראשונה שגירשתי,על כולן אין נשאלין להם ואם נשאלו עונשין אותן ומחמירין עליהן דברי רבי מאיר,וחכמים אומרים פותחין להן פתח ממקום אחר ומלמדין אותן כדי שלא ינהגו קלות ראש בנדרים:, big strongגמ׳ /strong /big הא גופא קשיא אמרת אין נשאלין להן והדר תני אם נשאלו עונשין אותן ומחמירין עליהן,אמר רב יהודה הכי קתני וכולן אין צריכין שאלה במה דברים אמורים בתלמיד חכם אבל בעם הארץ שבא לישאל עונשין אותו ומחמירין עליו,בשלמא מחמירין דלא פתחינן ליה בחרטה אלא עונשין היכי דמי,כדתניא מי שנזר ועבר על נזירותו אין נזקקין לו עד שינהוג בו איסור כימים שנהג בהן היתר דברי רבי יהודה אמר רבי יוסי במה דברים אמורים בנזירות מועטת אבל בנזירות מרובה דיו שלושים יום,אמר רב יוסף הואיל ואמרי רבנן אין נזקקים לו בי דינא דמזדקקי לא עביד שפיר רב אחא בר יעקב אומר משמתינן ליה:,וחכמים אומרים פותחין לו פתח כו': תנא לעולם אל תהי רגיל בנדרים שסופך למעול בשבועות ואל תהי רגיל אצל עם הארץ שסופך להאכילך טבלים אל תהי רגיל אצל כהן עם הארץ שסופך להאכילך תרומה ואל תרבה שיחה עם האשה שסופך לבוא לידי ניאוף,רבי אחא ברבי יאשיה אומר כל הצופה בנשים סופו בא לידי עבירה וכל המסתכל בעקבה של אשה הויין לו בנים שאינן מהוגנין אמר רב יוסף ובאשתו נדה אמר רבי שמעון בן לקיש עקבה דקתני במקום הטינופת שהוא מכוון כנגד העקב,תניא בעבור תהיה יראתו על פניכם זו בושה לבלתי תחטאו מלמד שהבושה מביאה לידי יראת חטא מיכן אמרו סימן יפה באדם שהוא ביישן אחרים אומרים כל אדם המתבייש לא במהרה הוא חוטא ומי שאין לו בושת פנים בידוע שלא עמדו אבותיו על הר סיני,אמר רבי יוחנן בן דהבאי ארבעה דברים סחו לי מלאכי השרת חיגרין מפני מה הויין מפני שהופכים את שולחנם אילמים מפני מה הויין מפני שמנשקים על אותו מקום חרשים מפני מה הויין מפני שמספרים בשעת תשמיש סומין מפני מה הויין מפני שמסתכלים באותו מקום,ורמינהו שאלו את אימא שלום מפני מה | 20a. strong MISHNA: /strong One who b took a vow /b by associating an item b with a dedication [ i ḥerem /i ], /b saying: This item is hereby forbidden to me like an item dedicated to the Temple, b and /b then b said: I took a vow only with /b the intention that it would be like b a sea net [ i ḥermo shel yam /i ] /b that is used to catch fish; or one who took a vow by associating an item b with an offering, and /b then b said: I took a vow only with /b reference to b offerings to kings, /b i.e., a gift for a king, not an offering to God.,Or one who said: b I am hereby an offering myself [ i atzmi /i ], and /b then b said: I took a vow only with /b reference to b a bone [ i etzem /i ] that I set aside for myself to vow with, /b as i atzmi /i means both myself and my bone, i.e., he set aside a bone so as to pretend to take a vow upon himself; or one who said: b Deriving benefit from me is i konam /i for my wife, and /b then b said: I took a vow only with regard to my first wife whom I divorced, /b not with regard to my current wife., b For all /b of the above vows, those who took them b do not /b need to b request /b of a halakhic authority to dissolve b them, /b as the speaker interpreted the vows in a manner that caused them not to take effect at all. b However, if they requested /b dissolution, apparently due to their being uncertain of their explanations, the court b punishes them and treats them stringently /b and the vows are not dissolved. This is b the statement of Rabbi Meir. /b , b And the Rabbis say: /b These vows are not treated stringently. Rather, dissolution b is broached with them by /b suggesting b a different extenuation, /b i.e., the halakhic authority suggests extenuating circumstances that undermine the vow but do not pertain to its wording. b And we teach them /b that they should not take this kind of vow in the future, b in order that they will not take vows lightly. /b , strong GEMARA: /strong b This /b matter b is itself difficult. /b On the one hand, b you said they do not /b need to b request /b to dissolve b them, and then it is taught /b that b if they requested /b dissolution, the court b punishes them and treats them stringently, /b i.e., the vows took effect and the vows are not dissolved., b Rav Yehuda said /b that b this is what /b the mishna b is teaching: All of these /b vows b do not need a request. /b However, b in what /b case b is this statement said? In /b the case of b a Torah scholar, /b who knows that these vows do not take effect, and he obviously did not intend for them to take effect in the first place. b How-ever, /b in the case of b an ignoramus who comes to request /b dissolution of the vow, the court b punishes him and treats him stringently. /b ,The Gemara asks: b Granted, /b the court b treats /b him b stringently /b in b that /b the halakhic authorities b do not broach /b dissolution b with him /b merely b by means of regret; /b rather, extenuating circumstances must be found. b However, what are the circumstances /b in which the court b punishes /b him?,The Gemara answers that the circumstances are b as it is taught /b in a i baraita /i : With regard to b one who vowed to be a nazirite and violated his naziriteship, /b the halakhic authority b does not attend to him /b to dissolve his vow b until he observes /b the b prohibitions /b of naziriteship b for the same /b number of b days in which he behaved with permissiveness /b concerning the restrictions of a nazirite. This is b the statement of Rabbi Yehuda. Rabbi Yosei said: In what /b case b is this statement, /b that he must observe naziriteship for a period of time corresponding to his vow, b said? /b It is said b in /b the case of b a short /b term of b naziriteship, /b which is not longer than the minimum thirty days. b However, in /b the case of a b long /b term of b naziriteship it is enough for him /b to observe it for b thirty days, /b even if he violated it for a greater number of days. This explains the punishment mentioned in the mishna: An ignoramus who requests the dissolution of his vow must first observe the vow for a certain period of time., b Rav Yosef said: Since the Sages say /b that the halakhic authority b does not attend to him, a court that does attend /b to him and dissolves his vow immediately b is not acting properly. Rav Aḥa bar Yaakov says: /b A halakhic authority who dissolves the vow prematurely b is excommunicated. /b ,§ It is stated in the mishna that b the Rabbis say: /b Dissolution b is broached with him /b by suggesting a different b extenuation, /b and he is taught not to take this kind of vow so that he will not take vows lightly. It is b taught /b in a i baraita /i : b Never be accustomed to /b taking b vows, because ultimately you will /b disregard them, and you will even b abuse oaths, /b which are more grave. b And do not regularly be around an ignoramus, because ultimately he will feed you untithed produce, /b as he is not careful to tithe. b Do not regularly be by an ignorant priest, because ultimately he will feed you i teruma /i /b due to his close relationship with you, and i teruma /i is forbidden to a non-priest. b And do not talk extensively with a woman, because ultimately you will come to adultery. /b , b Rabbi Aḥa, son of Rabbi Yoshiya, says: Anyone who watches women will ultimately come to sin, and anyone who looks at the heel of a woman will have indecent children /b as a punishment. b Rav Yosef said: And /b this b relates to /b all women, including b his wife /b when she has the status of b a menstruating woman. Rabbi Shimon ben Lakish said: The heel /b of a woman b that is mentioned /b is not the heel of the foot, but b the place of uncleanliness, /b i.e., the genitalia, and it is called a heel as a euphemism, b as it is situated opposite the heel. /b ,§ b It is taught /b in a i baraita /i : b “That His fear may be upon your faces” /b (Exodus 20:17); b this /b is referring to b shame, /b as shame causes one to blush. b “That you not sin” /b (Exodus 20:17) b teaches that shame leads to fear of sin. From here /b the Sages b said: It is a good sign in a person that he is one who experiences shame. Others say: Any person who experiences shame will not quickly sin, and /b conversely, b one who does not have /b the capacity to be b shamefaced, it is known that his forefathers did not stand at Mount Sinai. /b ,§ b Rabbi Yoḥa ben Dehavai said: The ministering angels told me four matters: For what /b reason b do lame people come into existence? /b It is b because /b their fathers b overturn their tables, /b i.e., they engage in sexual intercourse in an atypical way. b For what /b reason b do mute people come into existence? /b It is b because /b their fathers b kiss that place /b of nakedness. b For what /b reason b do deaf people come into existence? /b It is b because /b their parents b converse while engaging in sexual intercourse. For what /b reason b do blind people come into existence? /b It is b because /b their fathers b stare at that place. /b , b And /b the Gemara b raises a contradiction: Imma Shalom, /b the wife of Rabbi Eliezer ben Hyrcanus, b was asked: For what /b reason |
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29. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Fonrobert and Jaffee (2007), The Cambridge Companion to the Talmud and Rabbinic Literature Cambridge Companions to Religion, 180| 5a. אם תלמיד חכם הוא אין צריך אמר אביי אף תלמיד חכם מיבעי ליה למימר חד פסוקא דרחמי כגון (תהלים לא, ו) בידך אפקיד רוחי פדיתה אותי ה' אל אמת:,א"ר לוי בר חמא אמר ר"ש בן לקיש לעולם ירגיז אדם יצר טוב על יצר הרע שנא' (תהלים ד, ה) רגזו ואל תחטאו. אם נצחו מוטב ואם לאו יעסוק בתורה שנאמר אמרו בלבבכם אם נצחו מוטב ואם לאו יקרא קריאת שמע שנאמר על משכבכם אם נצחו מוטב ואם לאו יזכור לו יום המיתה שנאמר ודומו סלה.,וא"ר לוי בר חמא אמר ר' שמעון בן לקיש מאי דכתיב (שמות כד, יב) ואתנה לך את לוחות האבן והתורה והמצוה אשר כתבתי להורותם לוחות אלו עשרת הדברות תורה זה מקרא והמצוה זו משנה אשר כתבתי אלו נביאים וכתובים להורותם זה גמרא מלמד שכולם נתנו למשה מסיני:,א"ר יצחק כל הקורא ק"ש על מטתו כאלו אוחז חרב של שתי פיות בידו שנאמר (תהלים קמט, ו) רוממות אל בגרונם וחרב פיפיות בידם מאי משמע אמר מר זוטרא ואיתימא רב אשי מרישא דענינא דכתיב (תהלים קמט, ה) יעלזו חסידים בכבוד ירננו על משכבותם וכתיב בתריה רוממות אל בגרונם וחרב פיפיות בידם.,ואמר רבי יצחק כל הקורא קריאת שמע על מטתו מזיקין בדילין הימנו שנאמר (איוב ה, ז) ובני רשף יגביהו עוף ואין עוף אלא תורה שנאמר (משלי כג, ה) התעיף עיניך בו ואיננו ואין רשף אלא מזיקין שנאמר (דברים לב, כד) מזי רעב ולחומי רשף וקטב מרירי.,אמר רבי שמעון בן לקיש כל העוסק בתורה יסורין בדילין הימנו שנאמר ובני רשף יגביהו עוף ואין עוף אלא תורה שנאמר התעיף עיניך בו ואיננו ואין רשף אלא יסורין שנאמר מזי רעב ולחומי רשף,אמר ליה רבי יוחנן הא אפילו תינוקות של בית רבן יודעין אותו שנאמר (שמות טו, כו) ויאמר אם שמוע תשמע לקול ה' אלהיך והישר בעיניו תעשה והאזנת למצותיו ושמרת כל חקיו כל המחלה אשר שמתי במצרים לא אשים עליך כי אני ה' רופאך אלא כל שאפשר לו לעסוק בתורה ואינו עוסק הקב"ה מביא עליו יסורין מכוערין ועוכרין אותו שנא' (תהלים לט, ג) נאלמתי דומיה החשיתי מטוב וכאבי נעכר ואין טוב אלא תורה שנאמר (משלי ד, ב) כי לקח טוב נתתי לכם תורתי אל תעזובו.,אמר רבי זירא ואיתימא רבי חנינא בר פפא בא וראה שלא כמדת הקב"ה מדת בשר ודם מדת בשר ודם אדם מוכר חפץ לחבירו מוכר עצב ולוקח שמח אבל הקב"ה אינו כן נתן להם תורה לישראל ושמח שנא' כי לקח טוב נתתי לכם תורתי אל תעזובו.,אמר רבא ואיתימא רב חסדא אם רואה אדם שיסורין באין עליו יפשפש במעשיו שנא' (איכה ג, מ) נחפשה דרכינו ונחקורה ונשובה עד ה' פשפש ולא מצא יתלה בבטול תורה שנאמר (תהלים צד, יב) אשרי הגבר אשר תיסרנו יה ומתורתך תלמדנו,ואם תלה ולא מצא בידוע שיסורין של אהבה הם שנאמר (משלי ג, יב) כי את אשר יאהב ה' יוכיח.,אמר רבא אמר רב סחורה אמר רב הונא כל שהקב"ה חפץ בו מדכאו ביסורין שנאמר (ישעיהו נג, י) וה' חפץ דכאו החלי,יכול אפילו לא קבלם מאהבה תלמוד לומר (ישעיהו נג, י) אם תשים אשם נפשו מה אשם לדעת אף יסורין לדעת,ואם קבלם מה שכרו (ישעיהו נג, י) יראה זרע יאריך ימים ולא עוד אלא שתלמודו מתקיים בידו שנא' (ישעיהו נג, י) וחפץ ה' בידו יצלח,פליגי בה רבי יעקב בר אידי ורבי אחא בר חנינא חד אמר אלו הם יסורין של אהבה כל שאין בהן בטול תורה שנאמר (תהלים צד, יב) אשרי הגבר אשר תיסרנו יה ומתורתך תלמדנו,וחד אמר אלו הם יסורין של אהבה כל שאין בהן בטול תפלה שנאמר (תהלים סו, כ) ברוך אלהים אשר לא הסיר תפלתי וחסדו מאתי,אמר להו רבי אבא בריה דר' חייא בר אבא הכי אמר ר' חייא בר אבא א"ר יוחנן אלו ואלו יסורין של אהבה הן שנאמר כי את אשר יאהב ה' יוכיח,אלא מה ת"ל (תהלים צד, יב) ומתורתך תלמדנו אל תקרי תלמדנו אלא תלמדנו דבר זה מתורתך תלמדנו,ק"ו משן ועין מה שן ועין שהן אחד מאבריו של אדם עבד יוצא בהן לחרות יסורין שממרקין כל גופו של אדם על אחת כמה וכמה,והיינו דרבי שמעון בן לקיש דאמר רשב"ל נאמר ברית במלח ונאמר ברית ביסורין נאמר ברית במלח דכתיב (ויקרא ב, יג) ולא תשבית מלח ברית ונאמר ברית ביסורין דכתיב (דברים כח, סט) אלה דברי הברית מה ברית האמור במלח מלח ממתקת את הבשר אף ברית האמור ביסורין יסורין ממרקין כל עונותיו של אדם:,תניא רבי שמעון בן יוחאי אומר שלש מתנות טובות נתן הקדוש ברוך הוא לישראל וכולן לא נתנן אלא ע"י יסורין אלו הן תורה וארץ ישראל והעולם הבא,תורה מנין שנאמר אשרי הגבר אשר תיסרנו יה ומתורתך תלמדנו,ארץ ישראל דכתיב (דברים ח, ה) כי כאשר ייסר איש את בנו ה' אלהיך מיסרך וכתיב בתריה כי ה' אלהיך מביאך אל ארץ טובה,העולם הבא דכתיב (משלי ו, כג) כי נר מצוה ותורה אור ודרך חיים תוכחות מוסר.,תני תנא קמיה דר' יוחנן כל העוסק בתורה ובגמילות חסדים | 5a. b If one is a Torah scholar, he need not /b recite i Shema /i on his bed since he is always engaged in the study of Torah and will likely fall asleep engrossed in matters of Torah. b Abaye said: Even a Torah scholar must recite at least one verse of prayer, such as: “Into Your hand I trust my spirit; You have redeemed me, Lord, God of truth” /b (Psalms 31:6).,Incidental to the verse, “Tremble, and do not sin,” the Gemara mentions that b Rabbi Levi bar Ḥama said /b that b Rabbi Shimon ben Lakish said: One should always incite his good inclination against his evil inclination, /b i.e., that one must constantly struggle so that his evil inclination does not lead him to transgression, b as it is stated: "Tremble, and do not sin." /b br b If /b one succeeds and b subdues /b his evil inclination, b excellent, /b but b if /b he does b not /b succeed in subduing it, he should b study Torah, /b as alluded to in b the verse: “Say to your heart.” /b br b If /b he b subdues /b his evil inclination, b excellent; if not, he should recite i Shema /i , /b which contains the acceptance of the yoke of God, and the concept of reward and punishment, b as it is stated /b in the verse: b “Upon your bed,” /b which alludes to i Shema /i , where it says: “When you lie down.” br b If /b he b subdues /b his evil inclination, b excellent; if not, he should remind himself of the day of death, /b whose silence is alluded to in the continuation of b the verse: “And be still, Selah.” /b , b And Rabbi Levi bar Ḥama said /b that b Rabbi Shimon ben Lakish said: /b God said to Moses, “Ascend to me on the mountain and be there, b and I will give you the stone tablets and the Torah and the mitzva that I have written that you may teach them” /b (Exodus 24:12), meaning that God revealed to Moses not only the Written Torah, but all of Torah, as it would be transmitted through the generations. br b The “tablets” are the ten commandments /b that were written on the tablets of the Covet, br b the “Torah” is the five books of Moses. /b br b The “mitzva” is the Mishna, /b which includes explanations for the mitzvot and how they are to be performed. br b “That I have written” refers to the Prophets and Writings, /b written with divine inspiration. br b “That you may teach them” refers to the Talmud, /b which explains the Mishna. br These explanations are the foundation for the rulings of practical i halakha /i . This verse b teaches /b that b all /b aspects of Torah b were given to /b Moses b from Sinai. /b ,The Gemara continues its treatment of the recitation of i Shema /i upon one’s bed. b Rabbi Yitzḥak said: Anyone who recites i Shema /i on his bed, it is as if he holds a double-edged sword, /b guarding him from all evil, b as it is stated: “High praises of God in their mouths, and a double-edged sword in their hands” /b (Psalms 149:6). The Gemara asks: b From where is it inferred /b that this verse from Psalms refers to the recitation of i Shema /i ? b Mar Zutra, and some say Rav Ashi, said: /b We derive it b from the preceding /b verse, b as it is written: “Let the pious exult in glory; let them joyously sing upon their beds.” /b The praise of God from one’s bed is the recitation of i Shema /i . b And it is written thereafter: “High praises of God in their mouths, and a double-edged sword in their hands.” /b , b And Rabbi Yitzḥak said: Anyone who recites i Shema /i upon his bed, demons stay away from him. /b This is alluded to, b as it is stated: /b “But man is born into trouble, b and the sparks [ i reshef /i ] fly [ i uf /i ] upward” /b (Job 5:7). The verse is explained: The word b fly [ i uf /i ] /b means b nothing other than Torah, /b as Torah is difficult to grasp and easy to lose, like something that floats away, b as it is stated: “Will you set your eyes upon it? It is gone; /b for riches certainly make themselves wings, like an eagle that flies into the heavens” (Proverbs 23:5). The word b “sparks” /b means b nothing other than demons, as it is stated: “Wasting of hunger, and the devouring of the sparks [ i reshef /i ] and bitter destruction [ i ketev meriri /i ], /b and the teeth of beasts I will send upon them, with the venom of crawling things of the dust” (Deuteronomy 32:24). Here we see i reshef /i listed along with i ketev meriri /i , both of which are understood by the Sages to be names of demons.,Regarding this unclear verse, b Rabbi Shimon ben Lakish said: If one engages in Torah /b study, b suffering stays away from him, as it is stated: “And the sparks fly upward.” /b And b fly /b means b nothing other than Torah, b as it is stated: “Will you set your eyes upon it? It is gone; /b and sparks /b means b nothing other than suffering, as it is stated: “Wasting of hunger, and the devouring of the sparks,” /b equating devouring sparks with wasting hunger, as both are types of suffering. From here, we derive that through Torah, fly, one is able to distance himself, upward, from suffering, sparks., b Rabbi Yoḥa said to him: Even schoolchildren, /b who learn only the Written Torah, b know this /b concept b as it is stated: “And He said you shall surely hear the voice of the Lord your God, and what is upright in His eyes you shall do and you shall listen to His mitzvot and guard His statutes; any disease that I have placed upon Egypt I will not place upon you for I am the Lord your healer” /b (Exodus 15:26). b Rather, /b one must interpret the verse: b Anyone who is able to engage in Torah /b study b yet does not engage /b in that study, not only does b the Holy One, Blessed be He, /b fail to protect him, but He b brings upon him hideous afflictions, /b that embarrass him b and trouble him, as it is stated: “I was mute with silence; I was silent from good, and my pain was strong” /b (Psalms 39:3). The word b good /b means b nothing other than Torah, as it is stated: “For I have given you a good portion, My Torah, do not abandon it” /b (Proverbs 4:2). The verse should be understood: “I have been silent from the study of Torah, and my pain was strong.”,With regard to the verse: “For I have given you a good portion,” b Rabbi Zeira, and some say Rabbi Ḥanina bar Pappa, said: Come and see how the characteristics of the Holy One, Blessed be He, are unlike the characteristics of flesh and blood. It is characteristic of flesh and blood that when one sells an object to another /b person, b the seller grieves /b the loss of his possession b and the buyer rejoices. With regard to the Holy One, Blessed be He, /b however, b this is not so. He gave the Torah to Israel and rejoiced, as it is stated: “For I have given you a good portion, My Torah, do not abandon it.” /b A good portion is understood as a good purchase; although God sold Torah to Israel, He rejoices in the sale and praises the object before its new owner (Rabbi Yoshiyahu Pinto).,Previously, the Gemara discussed suffering that results from one’s transgressions. The Gemara shifts the focus and discusses suffering that does not result from one’s transgressions and the suffering of the righteous. b Rava, and some say Rav Ḥisda, said: If a person sees that suffering has befallen him, he should examine his actions. /b Generally, suffering comes about as punishment for one’s transgressions, b as it is stated: “We will search and examine our ways, and return to God” /b (Lamentations 3:40). b If he examined /b his ways and b found no /b transgression for which that suffering is appropriate, b he may attribute /b his suffering b to dereliction /b in the study b of Torah. /b God punishes an individual for dereliction in the study of Torah in order to emphasize the gravity of the issue, b as it is stated: “Happy is the man whom You punish, Lord, and teach out of Your law” /b (Psalms 94:12). This verse teaches us that his suffering will cause him to return to Your law., b And if he did attribute /b his suffering to dereliction in the study of Torah, b and did not find /b this to be so, b he may be confident that these are afflictions of love, as it is stated: “For whom the Lord loves, He rebukes, /b as does a father the son in whom he delights” (Proverbs 3:12).,So too, b Rava said /b that b Rav Seḥora said /b that b Rav Huna said: Anyone in whom the Holy One, Blessed be He, delights, He oppresses him with suffering, as it is stated: “Yet in whom the Lord delights, He oppresses him with disease; /b to see if his soul would offer itself in guilt, that he might see his children, lengthen his days, and that the desire of the Lord might prosper by his hand” (Isaiah 53:10). This verse illustrates that in whomever God delights, he afflicts with illness.,I b might /b have thought that God delights in him even b if he does not accept /b his suffering b with love. Therefore the verse teaches: “If his soul would offer itself in guilt.” Just as a guilt-offering is brought knowingly, /b as it is one of the sacrifices offered willingly, without coercion, b so too /b his b suffering /b must be accepted b knowingly. /b , b And if one accepts /b that suffering with love, b what is his reward? /b As the second part of the verse states: b “That he might see his children, lengthen his days.” Moreover, /b in addition to these earthly rewards, b his /b Torah b study will endure /b and his Torah study will be successful, b as it is stated: “The purpose of the Lord,” /b the Torah, the revelation of God’s will, b “might prosper by his hand.” /b ,With regard to the acceptance of affliction with love and what exactly this entails, b Rabbi Ya’akov bar Idi and Rabbi Aḥa bar Ḥanina disagree. One /b of them b said: Afflictions of love are any that do not cause dereliction /b in the study b of Torah, /b i.e., any which do not afflict his body to the extent that he is unable to study Torah, b as it is stated: “Happy is the man whom You afflict, Lord, and teach from Your Torah.” /b Afflictions of love are when You “teach from Your Torah.”, b And one said: Afflictions of love are any that do not cause dereliction /b in the recitation b of prayer, as it is stated: “Blessed is God Who did not turn away my prayer” /b (Psalms 66:20). Despite his suffering, the afflicted is still capable of praying to God., b Rabbi Abba, son of Rabbi Ḥiyya bar Abba, said: /b My father, b Rabbi Ḥiyya bar Abba, said /b that b Rabbi Yoḥa said as follows: Both, /b even afflictions that cause dereliction in the study of Torah and those that cause dereliction in the recitation of prayer, b are afflictions of love, /b as with regard to one who suffers without transgression b it is stated: “For whom He loves, He rebukes,” /b and inability to study Torah and to pray are among his afflictions., b What then, /b is the meaning when b the verse states: “And teach him from Your Torah”? Do not read and teach /b to mean and b teach him /b , b rather, and teach us /b . b You teach us /b the value of b this /b affliction b from Your Torah. /b ,This is taught through b an i a fortiori /i inference from /b the law concerning b the tooth and eye /b of a slave: b The tooth and eye are /b each b a single limb of a person /b and if his master damages either, b the slave thereby obtains his freedom; suffering that cleanses a person’s entire body all the more so /b that one attains freedom, atonement, from his sins., b And that is /b the statement of b Rabbi Shimon ben Lakish, as Rabbi Shimon ben Lakish said: /b The word b covet is used with regard to salt, and /b the word b covet is used with regard to afflictions. /b The word b covet is used with regard to salt, as it is written: “The salt of the covet /b with your God b should not be excluded /b from your meal-offering; with all your sacrifices you must offer salt” (Leviticus 2:13). b And /b the word b covet is used with regard to afflictions, as it is written: “These are the words of the covet” /b (Deuteronomy 28:69). b Just as, /b in b the covet mentioned with regard to salt, the salt sweetens /b the taste of b the meat /b and renders it edible, b so too /b in b the covet mentioned with regard to suffering, the suffering cleanses a person’s transgressions, /b purifying him for a more sublime existence.,Additionally, b it was taught /b in a i baraita /i with regard to affliction: b Rabbi Shimon ben Yoḥai says: The Holy One, Blessed be He, gave Israel three precious gifts, all of which were given only by means of suffering, /b which purified Israel so that they may merit to receive them. These gifts are: b Torah, Eretz Yisrael, and the World-to-Come. /b , b From where /b is it derived that b Torah /b is only acquired by means of suffering? b As it is said: “Happy is the man whom You afflict, Lord,” /b after which it is said: b “And teach from Your Torah.” /b , b Eretz Yisrael, as it is written: “As a man rebukes his son, so the Lord your God rebukes you” /b (Deuteronomy 8:5), b and it is written thereafter: “For the Lord your God will bring you to a good land.” /b , b The World-to-Come, as it is written: “For the mitzva is a lamp, the Torah is light, and the reproofs of instruction are the way of life” /b (Proverbs 6:23). One may arrive at the lamp of mitzva and the light of Torah that exists in the World-to-Come only by means of the reproofs of instruction in this world., b A i tanna /i taught /b the following i baraita /i b before Rabbi Yoḥa: If one engages in Torah and acts of charity /b |
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30. Babylonian Talmud, Niddah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 5, 6, 105| 20b. רבי חנינא הוא דחכים כולי עלמא לאו חכימי הכי,אמר רבי יוחנן חכמתא דרבי חנינא גרמא לי דלא אחזי דמא מטמינא מטהר מטהרנא מטמא אמר רבי אלעזר ענוותנותא דרבי חנינא גרמא לי דחזאי דמא ומה רבי חנינא דענותן הוא מחית נפשיה לספק וחזי אנא לא אחזי,אמר רבי זירא טבעא דבבל גרמא לי דלא חזאי דמא דאמינא בטבעא לא ידענא בדמא ידענא,למימרא דבטבעא תליא מלתא והא רבה הוא דידע בטבעא ולא ידע בדמא כל שכן קאמר ומה רבה דידע בטבעא לא חזא דמא ואנא אחזי,עולא אקלע לפומבדיתא אייתו לקמיה דמא ולא חזא אמר ומה רבי אלעזר דמרא דארעא דישראל הוה כי מקלע לאתרא דר' יהודה לא חזי דמא אנא אחזי,ואמאי קרו ליה מרא דארעא דישראל דההיא אתתא דאייתא דמא לקמיה דרבי אלעזר הוה יתיב רבי אמי קמיה ארחיה אמר לה האי דם חימוד הוא בתר דנפקה אטפל לה רבי אמי אמרה ליה בעלי היה בדרך וחמדתיו קרי עליה (תהלים כה, יד) סוד ה' ליראיו,אפרא הורמיז אמיה דשבור מלכא שדרה דמא לקמיה דרבא הוה יתיב רב עובדיה קמיה ארחיה אמר לה האי דם חימוד הוא אמרה ליה לבריה תא חזי כמה חכימי יהודאי א"ל דלמא כסומא בארובה,הדר שדרה ליה שתין מיני דמא וכולהו אמרינהו ההוא בתרא דם כנים הוה ולא ידע אסתייע מילתא ושדר לה סריקותא דמקטלא כלמי אמרה יהודאי בתווני דלבא יתביתו,אמר רב יהודה מרישא הוה חזינא דמא כיון דאמרה לי אמיה דיצחק ברי האי טיפתא קמייתא לא מייתינן לה קמייהו דרבנן משום דזהימא לא חזינא,בין טמאה לטהורה ודאי חזינא,ילתא אייתא דמא לקמיה דרבה בר בר חנה וטמי לה הדר אייתא לקמיה דרב יצחק בריה דרב יהודה ודכי לה,והיכי עביד הכי והתניא חכם שטימא אין חברו רשאי לטהר אסר אין חבירו רשאי להתיר,מעיקרא טמויי הוה מטמי לה כיון דא"ל דכל יומא הוה מדכי לי כי האי גונא והאידנא הוא דחש בעיניה דכי לה,ומי מהימני אין והתניא נאמנת אשה לומר כזה ראיתי ואבדתיו,איבעיא להו כזה טיהר איש פלוני חכם מהו,תא שמע נאמנת אשה לומר כזה ראיתי ואבדתיו שאני התם דליתיה לקמה,תא שמע דילתא אייתא דמא לקמיה דרבה בר בר חנה וטמי לה לקמיה דרב יצחק בריה דרב יהודה ודכי לה והיכי עביד הכי והתניא חכם שטימא אין חבירו רשאי לטהר וכו',ואמרינן טמויי הוה מטמי לה כיון דאמרה ליה דכל יומא מדכי לה כי האי גונא והאידנא הוא דחש בעיניה הדר דכי לה אלמא מהימנא לה,רב יצחק בר יהודה אגמריה סמך,רבי ראה דם בלילה וטימא ראה ביום וטיהר המתין שעה אחת חזר וטימא אמר אוי לי שמא טעיתי,שמא טעיתי ודאי טעה דתניא לא יאמר חכם אילו היה לח היה ודאי טמא,אלא אמר אין לו לדיין אלא מה שעיניו רואות מעיקרא אחזקיה בטמא כיון דחזא לצפרא דאשתני אמר (ליה) ודאי טהור הוה ובלילה הוא דלא אתחזי שפיר כיון דחזא דהדר אשתני אמר האי טמא הוא ומפכח הוא דקא מפכח ואזיל,רבי בדיק לאור הנר רבי ישמעאל ברבי יוסף בדיק ביום המעונן ביני עמודי אמר רב אמי בר שמואל וכולן אין בודקין אותן אלא בין חמה לצל רב נחמן אמר רבה בר אבוה בחמה ובצל ידו,וכמזוג שני חלקים כו' תנא | 20b. Rabbi Yishmael, son of Rabbi Yosei, explained: b It is /b only b Rabbi Ḥanina /b who is permitted to examine the blood in this fashion, b as he is wise, /b but b everyone /b else b is not so wise /b that they can successfully perform the examination without water., b Rabbi Yoḥa says: Rabbi Ḥanina’s wisdom causes me not to see blood /b for a halakhic examination. When b I would /b examine blood and b deem /b it b impure, he would deem /b it b pure, /b and when b I would deem /b it b pure, he would deem /b it b impure. /b Conversely, b Rabbi Elazar says: Rabbi Ḥanina’s humility causes me to see blood, /b as I reason to myself: b If Rabbi Ḥanina, who is humble, places himself into /b a situation of b uncertainty and sees /b various types of blood to determine their status, should b I, /b who am not nearly as humble, b not see /b blood for an examination?, b Rabbi Zeira says: The /b complex b nature /b of the residents b of Babylonia causes me not to see blood /b for a halakhic examination, b as I say /b to myself: Even matters b involving the /b complex b nature /b of people b I do not know; /b can I then claim that b I know /b about matters b of blood? /b ,The Gemara asks: b Is this to say that /b the b matter /b of the appearance of blood b is dependent on the nature /b of people, i.e., that it changes in accordance with their nature? b But Rabba is /b an example of someone b who knew about the /b complex b nature /b of the people of Babylonia, b and /b yet b he did not know /b how to distinguish between different types b of blood. /b The Gemara answers: Rabbi Zeira took this factor into account and b said /b to himself: b All the more so; if Rabba, who knew about the /b complex b nature /b of these people, nevertheless b would not see blood, /b should b I, /b who am unknowledgeable about the nature of these people, b see /b blood for examination?,The Gemara relates that b Ulla happened /b to come b to Pumbedita, /b where b they brought blood before him /b for an examination, b but he would not see /b it, as b he said: If Rabbi Elazar, who was the master of Eretz Yisrael /b in wisdom, b when he would happen /b to come b to the locale of Rabbi Yehuda, he would not see blood, shall I see blood /b here?,The Gemara asks: b And why would they call /b Rabbi Elazar b the master of Eretz Yisrael /b in wisdom? The Gemara explains that there was an incident b involving a certain woman who brought blood before Rabbi Elazar /b for examination, and b Rabbi Ami was sitting before him. /b Rabbi Ami observed that Rabbi Elazar b smelled /b the blood and b said to /b the woman: b This is blood of desire, /b i.e., your desire for your husband caused you to emit this blood, and it is not the blood of menstruation. b After /b the woman b left /b Rabbi Elazar’s presence, b Rabbi Ami caught up with her /b and inquired into the circumstances of her case. b She said to him: My husband was /b absent b on a journey, and I desired him. /b Rabbi Ami b read /b the following verse b about /b Rabbi Elazar: b “The counsel of the Lord is with those who fear Him; /b and His covet, to make them know it” (Psalms 25:14), i.e., God reveals secret matters to those who fear Him.,The Gemara further relates that b Ifera Hurmiz, the mother of King Shapur, sent blood before Rava /b for examination, as she sought to convert and was practicing the i halakhot /i of menstruation. At that time b Rav Ovadya was sitting before /b Rava. Rav Ovadya observed that Rava b smelled /b the blood and later b said to /b the woman: b This is blood of desire. She said to her son: Come /b and b see how wise the Jews /b are, as Rava is correct. Her son b said to her: Perhaps /b Rava was b like a blind man /b who escapes b from a chimney, /b i.e., it was a lucky guess.,Ifera Hurmiz b then sent /b Rava b sixty /b different types of b blood, /b some impure and others pure, b and /b with regard to b all of them /b Rava accurately b told her /b their origin. The Gemara adds: b That last /b sample of blood sent by Ifera Hurmiz b was blood of lice, and /b Rava b did not know /b what it was. He received b support /b in this b matter /b in the form of heavenly guidance, as he unwittingly b sent her /b as a gift b a comb for killing lice. She said /b in exclamation: b Jews, you /b must b dwell in the chamber of /b people’s b hearts. /b ,§ The Gemara cites more statements of the Sages with regard to the examination of blood. b Rav Yehuda says: At first I would see blood, /b i.e., perform examinations of blood, but I changed my conduct b when the mother of my son Yitzḥak, /b i.e., my wife, b said to me /b that she acts as follows: With regard to b this first drop /b of blood that I see, b I do not bring it before the Sages, because it is not pristine /b blood, i.e., other substances are mixed with it. After hearing this, I decided b I /b would b no /b longer b see /b blood, as it is possible that the first drop, which I do not get to see, was impure.,Rav Yehuda continues: But with regard to the examination of blood that a woman who gave birth emitted after the completion of her days of purity, i.e., at least forty days after giving birth to a male, or eighty after giving birth to a female (see Leviticus, chapter 12), in order to determine b whether she is ritually impure or pure, I certainly see /b this blood and determine her status based on its color. This blood is clean, as the woman has been bleeding for a long period of time.,§ The Gemara relates that b Yalta, /b Rav Naḥman’s wife, b brought blood before Rabba bar bar Ḥana, and he deemed her ritually impure. She then brought /b it b before Rav Yitzḥak, son of Rav Yehuda, and he deemed her pure. /b ,The Gemara asks: b But how could /b Rav Yitzḥak, son of Rav Yehuda, b act in this manner? But isn’t it taught /b in a i baraita /i : In the case of b a halakhic authority who deemed /b an item b impure, another /b halakhic authority b is not allowed to deem /b it b pure; /b if one halakhic authority b deemed /b a matter b prohibited, another /b halakhic authority b is not allowed to deem /b it b permitted? /b ,The Gemara explains that b initially /b Rav Yitzḥak, son of Rav Yehuda, b deemed her impure, /b but he changed his mind b when /b Yalta b said to him: Every day /b that I bring blood b of this kind /b of color to Rabba bar bar Ḥana b he deems me pure, and specifically now /b he issued a different ruling, b as he feels /b pain b in his eye. /b Upon hearing this, Rav Yitzḥak, son of Rav Yehuda, b deemed her pure. /b ,The Gemara asks: b But /b are people b deemed credible /b to present claims such as the one presented by Yalta? The Gemara answers: b Yes; and /b likewise b it is taught /b in a i baraita /i : b A woman is deemed credible /b if she b says: I saw /b blood b like this /b color, b but I lost it /b before it could be examined., b A dilemma was raised before /b the Sages: If a woman states to her friend who showed her blood: My blood, which has an appearance b like this, so-and-so, the halakhic authority, deemed /b it b pure, what is /b the i halakha /i ? Is she deemed credible concerning its status?,The Gemara suggests: b Come /b and b hear /b a resolution to this dilemma from the i baraita /i cited above: b A woman is deemed credible /b if she b says: I saw /b blood b like this /b color, b but I lost it. /b This demonstrates that a woman may issue claims of this kind. The Gemara rejects this proof: b There /b it b is different, as /b in that case the blood b is not before her, /b and therefore the Sages were lenient. But here, the woman’s friend can take her blood to a halakhic authority for examination.,The Gemara further suggests: b Come /b and b hear /b the incident cited above, b as Yalta brought blood before Rabba bar bar Ḥana, and he deemed her ritually impure; /b she then brought it b before Rav Yitzḥak, son of Rav Yehuda, and he deemed her pure. And /b the Gemara asked: b How could /b Rav Yitzḥak, son of Rav Yehuda, b act in this manner? But isn’t it taught /b in a i baraita /i : In the case of b a halakhic authority who deemed /b an item b impure, another /b halakhic authority b is not allowed to deem /b it b pure? /b , b And we say /b in response that initially Rav Yitzḥak, son of Rav Yehuda, b deemed her impure, /b but he changed his mind b when she said to him that every day /b that she brings blood b of this kind /b of color to Rabba bar bar Ḥana b he deems her pure, and specifically now /b he issued a different ruling, b as he feels /b pain b in his eye. /b The Gemara summarizes: The conclusion of the story was that upon hearing this, Rav Yitzḥak, son of Rav Yehuda, b then deemed her pure. Evidently, /b when a woman issues claims with regard to blood that is presented, b we deem her /b claims b credible. /b ,The Gemara answers: That incident does not provide proof, as b Rav Yitzḥak, son of Rav Yehuda, relied on his studies /b in his lenient ruling. At first, he was reluctant to issue his ruling, in deference to Rabba bar bar Ḥana, who had said the blood was impure. But when he heard Yalta’s explanation he deemed the blood pure, as he had originally thought. Therefore, there is no proof from there that a woman’s statements of this kind are accepted.,§ The Gemara further relates: b Rabbi /b Yehuda HaNasi once b saw /b a woman’s b blood at night and deemed /b it b impure. He /b again b saw /b that blood b in the day, /b after it had dried, b and deemed /b it b pure. /b He b waited one hour /b and then b deemed /b it b impure again. /b It is assumed that Rabbi Yehuda HaNasi did not conduct another examination at this point; rather, he reasoned that the previous night’s examination had been correct, and the blood’s color should be deemed impure because of how it had looked when it was moist. Rabbi Yehuda HaNasi then b said: Woe is me! Perhaps I erred /b by declaring the blood impure, as based on its color it should be pure.,The Gemara questions this statement: b Perhaps I erred? He certainly erred, as it is taught /b in a i baraita /i that b a halakhic authority may not say: If /b the blood b were moist it would certainly have been impure, /b and yet here, Rabbi Yehuda HaNasi deemed the blood impure based on that type of reasoning.,The Gemara explains that the incident did not unfold as initially assumed. b Rather, /b Rabbi Yehuda HaNasi examined the blood three times, as he b said: A judge has only what his eyes see /b as the basis for his ruling. b Initially, /b Rabbi Yehuda HaNasi b established the presumptive status /b of the blood b as ritually impure, /b but b when he saw in the morning that /b its color had b changed, he said: It was definitely pure /b last night as well, b and only /b because it was b at night /b I thought that it was impure, b because it could not be seen well. /b Subsequently, b when he saw /b after a short while b that /b its color b again changed, /b Rabbi Yehuda HaNasi b said: This /b blood b is impure, and it is gradually becoming lighter /b as its color fades.,With regard to the manner in which the Sages would examine blood, the Gemara relates that b Rabbi /b Yehuda HaNasi b would examine /b blood b by candlelight. Rabbi Yishmael, son of Rabbi Yosef, would examine /b blood b between the pillars /b of the study hall even b on a cloudy day, /b despite the fact that it was not very light there. b Rav Ami bar Shmuel says: And /b in b all these /b cases, b one examines /b blood b only between sunlight and shade. Rav Naḥman /b says that b Rabba bar Avuh says: /b One stands b in /b a place lit by the b sun, and /b he conducts the examination b under the shadow of his hand, /b i.e., he places his hand over the blood. In this manner the color of the blood can be best discerned.,§ The mishna states: b And /b what is the color that is b like diluted /b wine that is impure? It is specifically when the dilution consists of b two parts /b water and one part wine, and specifically when it is from the wine of the Sharon region in Eretz Yisrael. The Sages b taught /b in a i baraita /i : |
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31. Babylonian Talmud, Sotah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •purity (impurity), menstrual (niddah) Found in books: Fonrobert and Jaffee (2007), The Cambridge Companion to the Talmud and Rabbinic Literature Cambridge Companions to Religion, 180| 21a. הן תהוי ארכא לשלותיך וכתיב (דניאל ד, כה) כלא מטא על נבוכדנצר מלכא וכתיב (דניאל ד, כו) לקצת ירחין תרי עשר,לעולם רבי ישמעאל ואשכח קרא דאמר ותני דכתיב (עמוס א, יא) כה אמר ה' על שלשה פשעי אדום,ומאי אע"פ שאין ראיה לדבר זכר לדבר דלמא שאני עובדי כוכבים דלא מפקיד דינא עלייהו,ויש זכות תולה ג' שנים כו' זכות דמאי אילימא זכות דתורה הא אינה מצווה ועושה היא אלא זכות דמצוה,זכות דמצוה מי מגנא כולי האי והתניא את זו דרש רבי מנחם בר יוסי (משלי ו, כג) כי נר מצוה ותורה אור תלה הכתוב את המצוה בנר ואת התורה באור את המצוה בנר לומר לך מה נר אינה מגינה אלא לפי שעה אף מצוה אינה מגינה אלא לפי שעה,ואת התורה באור לומר לך מה אור מגין לעולם אף תורה מגינה לעולם ואומר (משלי ו, כב) בהתהלכך תנחה אותך וגו' בהתהלכך תנחה אותך זה העוה"ז בשכבך תשמור עליך זו מיתה והקיצות היא תשיחך לעתיד לבא,משל לאדם שהיה מהלך באישון לילה ואפילה ומתיירא מן הקוצים ומן הפחתים ומן הברקנים ומחיה רעה ומן הליסטין ואינו יודע באיזה דרך מהלך,נזדמנה לו אבוקה של אור ניצל מן הקוצים ומן הפחתים ומן הברקנים ועדיין מתיירא מחיה רעה ומן הליסטין ואינו יודע באיזה דרך מהלך כיון שעלה עמוד השחר ניצל מחיה רעה ומן הליסטין ועדיין אינו יודע באיזה דרך מהלך הגיע לפרשת דרכים ניצל מכולם,ד"א עבירה מכבה מצוה ואין עבירה מכבה תורה שנאמר (שיר השירים ח, ז) מים רבים לא יוכלו לכבות את האהבה,א"ר יוסף מצוה בעידנא דעסיק בה מגנא ומצלא בעידנא דלא עסיק בה אגוני מגנא אצולי לא מצלא תורה בין בעידנא דעסיק בה ובין בעידנא דלא עסיק בה מגנא ומצלא,מתקיף לה רבה אלא מעתה דואג ואחיתופל מי לא עסקי בתורה אמאי לא הגינה עלייהו אלא אמר רבא תורה בעידנא דעסיק בה מגנא ומצלא בעידנא דלא עסיק בה אגוני מגנא אצולי לא מצלא מצוה בין בעידנא דעסיק בה בין בעידנא דלא עסיק בה אגוני מגנא אצולי לא מצלא,רבינא אמר לעולם זכות תורה ודקאמרת אינה מצווה ועושה נהי דפקודי לא מפקדא באגרא דמקרין ומתניין בנייהו ונטרן להו לגברייהו עד דאתו מבי מדרשא מי לא פלגאן בהדייהו,מאי פרשת דרכים א"ר חסדא זה ת"ח ויום מיתה רב נחמן בר יצחק אמר זה ת"ח ויראת חטא מר זוטרא אמר זה ת"ח דסלקא ליה שמעתתא אליבא דהלכתא,ד"א עבירה מכבה מצוה ואין עבירה מכבה תורה א"ר יוסף דרשיה רבי מנחם בר יוסי להאי קרא כי סיני ואילמלא דרשוה דואג ואחיתופל הכי לא רדפו בתר דוד דכתיב (תהלים עא, יא) לאמר אלהים עזבו וגו',מאי דרוש (דברים כג, טו) ולא יראה בך ערות דבר וגו' והן אינן יודעין שעבירה מכבה מצוה ואין עבירה מכבה תורה,מאי (שיר השירים ח, ז) בוז יבוזו לו אמר עולא לא כשמעון אחי עזריה ולא כר' יוחנן דבי נשיאה,אלא כהלל ושבנא דכי אתא רב דימי אמר הלל ושבנא אחי הוו הלל עסק בתורה שבנא עבד עיסקא לסוף א"ל תא נערוב וליפלוג יצתה בת קול ואמרה (שיר השירים ח, ז) אם יתן איש את כל הון ביתו וגו' | 21a. b and then there shall be an extension to your tranquility” /b (Daniel 4:24). b And it is written: “All this came upon King Nebuchadnezzar” /b (Daniel 4:25), b and it is written /b in the following verse that this occurred: b “At the end of twelve months” /b (Daniel 4:26). None of the opinions in the i baraita /i are in accordance with the mishna’s statement that merit can delay punishment for up to three years.,The Gemara answers: b Actually, /b the mishna is in accordance with the opinion of b Rabbi Yishmael, /b who states that merit delays punishment for one year, b and he found a verse which states and repeats /b the possibility that punishment can be delayed, indicating that merit can delay punishment up to three times, b as it is written: “Thus says the Lord: For three transgressions of Edom, /b yes, but for four, I will not reverse it” (Amos 1:11). Punishment can therefore be delayed for three consecutive periods of one year.,The Gemara asks: b And what /b does Rabbi Yishmael mean by stating: b Although there is no /b explicit b proof for the concept /b of merit delaying punishment for twelve months, there is b an allusion to the concept? /b The verses he cites state explicitly that punishment can be delayed for twelve months. The Gemara answers: The proof is not explicit, as b perhaps gentiles are different, as /b swift b judgment is not administered upon them /b as readily as it is upon the Jewish people, with whom God is more precise in executing judgment.,§ The mishna states: b And there is a merit /b that b delays /b punishment for b three years. /b The Gemara asks: b Which merit /b can delay the punishment of a i sota /i ? b If we say /b it is the b merit of /b the b Torah /b that she has studied; b but /b a woman who studies Torah b is /b one who is b not commanded /b to do so b and performs /b a mitzva, whose reward is less than that of one who is obligated? Therefore, it would be insufficient to suspend her punishment. b Rather, /b perhaps it is the b merit of a mitzva /b that she performed.,The Gemara asks: b Does /b the b merit of a mitzva protect /b one b so much /b as to delay her punishment? b But isn’t it taught /b in a i baraita /i : b Rabbi Menaḥem bar Yosei interpreted this /b verse b homiletically: “For the mitzva is a lamp and the Torah is light” /b (Proverbs 6:23). b The verse associates the mitzva with a lamp and the Torah with /b the b light /b of the sun. b The mitzva /b is associated b with a lamp /b in order b to say to you: Just as a lamp does not protect /b one by its light extensively but b only temporarily, /b while the lamp is in one’s hand, b so too, a mitzva protects /b one b only temporarily, /b i.e., while one is performing the mitzva., b And the Torah /b is associated b with light /b in order b to say to you: Just as /b the b light /b of the sun b protects /b one b forever, so too, /b the b Torah /b one studies b protects /b one b forever; and it states /b in the previous verse with regard to the Torah: b “When you walk, it shall lead you; /b when you lie down, it shall watch over you; and when you awake, it shall talk with you” (Proverbs 6:22). The Gemara explains: b “When you walk, it shall lead you”; this is /b referring to when one is in b this world. “When you lie down, it shall watch over you”; this is /b referring to the time of b death, /b when one lies in his grave. b “And when you awake, it shall talk with you”; /b this is referring b to the time to come /b after the resurrection of the dead. The Torah that one studies protects and guides him both in this world and in the next world.,This can be illustrated by b a parable, /b as it is comparable b to a man who is walking in /b the b blackness of night and the darkness, and he is afraid of the thorns, and of the pits, and of the thistles, /b which he cannot see due to the darkness. b And /b he is also afraid b of /b the b wild animals and of the bandits /b that lurk at night, b and he does not know which way he is walking. /b ,If b a torch of fire comes his way, /b which is analogous to a mitzva, b he is safe from the thorns and from the pits and from the thistles, but he is still afraid of /b the b wild animals and of the bandits, and /b still b does not know which way he is walking. Once the light of dawn rises, /b which is analogous to Torah study, b he is safe from /b the b wild animals and from the bandits, /b which no longer roam the roads, b but he still does not know which way he is walking. /b If b he arrives at a crossroads /b and recognizes the way, b he is saved from all of them. /b , b Alternatively, /b the verse associates the mitzva with a lamp and the Torah with the light of the sun in order to teach that b a transgression extinguishes /b the merit of b a mitzva /b one performed, b but a transgression does not extinguish /b the merit of the b Torah /b one studied, b as it is stated: “Many waters cannot extinguish the love, /b neither can the floods drown it” (Song of Songs 8:7). The Torah is compared to love several times in the Song of Songs. One can conclude from the i baraita /i that the merit of performing a mitzva is insufficient to suspend punishment., b Rav Yosef said /b that with regard to b a mitzva, at the time when one is engaged in its /b performance it b protects /b one from misfortune b and saves /b one from the evil inclination; b at the time when one is not engaged in its /b performance, it b protects /b one from misfortune but it b does not save /b one from the evil inclination. With regard to b Torah /b study, b both at the time when one is engaged in it and at the time when one is not engaged in it, /b it b protects /b one from misfortune b and saves /b one from the evil inclination. Therefore, the merit of the woman’s mitzvot does protect her from misfortune and delay her punishment., b Rabba objects to this /b explanation: b If that is so, /b then with regard to b Doeg /b (see I Samuel, chapters 21–22) b and Ahithophel /b (see II Samuel, chapter 16), who were both wise scholars despite their wickedness, b did they not engage in the /b study of b Torah? Why did /b it b not protect them /b from sinning? b Rather, Rava said: /b With regard to b Torah /b study, b at the time when one is engaged in it, it protects and saves; at the time when one is not engaged in it, it protects /b one from misfortune but b it does not save /b one from the evil inclination. With regard to b a mitzva, both at the time when one is engaged in its /b performance b and at the time when one is not engaged in its /b performance, b it protects /b one from misfortune but it b does not save /b one from the evil inclination., b Ravina said: Actually, /b the merit that delays the punishment of the i sota /i is the b merit of Torah /b study, b and /b with regard to that b which you say, /b i.e., that b she is not commanded /b to do so b and performs /b a mitzva, the mishna is not referring to the merit of her own Torah study. b Granted, she is not commanded /b to study Torah herself; however, b in reward for causing their sons to read /b the Written Torah b and to learn /b the Mishna, b and /b for b waiting for their husbands until they come /b home b from the study hall, don’t they share /b the reward b with their /b sons and husbands? Therefore, if the i sota /i enabled her sons and husband to study Torah, the merit of their Torah study can protect her and delay her punishment.,With regard to the aforementioned parable, the Gemara asks: b What /b is the meaning of the b crossroads, /b which provide clarity? b Rav Ḥisda says: This /b is referring to b a Torah scholar and /b his b day of death. /b Due to his continued commitment to the Torah, when the time comes for him to die, it is clear to him that he will go to the place of his eternal reward. b Rav Naḥman bar Yitzḥak says: This is a Torah scholar /b who has also acquired b fear of sin, /b as his fear of sin guides him to the correct understanding of the Torah. b Mar Zutra says: This is a Torah scholar who reaches /b conclusions from b his discussion in accordance with the i halakha /i , /b as that is an indication that he is following the right path.,The i baraita /i states: b Alternatively: A transgression extinguishes /b the merit of b a mitzva, but a transgression does not extinguish /b the merit of the b Torah. Rav Yosef says: Rabbi Menaḥem bar Yosei interpreted this verse as /b it was given on Mount b Sinai, and had Doeg and Ahithophel only interpreted it in this way they would not have pursued David, as it is written: /b “For my enemies speak concerning b me…saying, God has forsaken him; /b pursue and take him, for there is none to deliver” (Psalms 71:10–11). Doeg and Ahithophel incorrectly thought that since David had sinned, his sins had extinguished his merits and God had forsaken him.,The Gemara asks: b What /b verse b did /b Doeg and Ahithophel b interpret /b incorrectly, causing them to err? They interpreted this verse: “For the Lord your God walks in the midst of your camp…to give up your enemies before you… b that He see no licentious matter in you, /b and turn away from you” (Deuteronomy 23:15), to indicate that God turns away from one who engaged in forbidden relations, and since David had sinned with Bathsheba God must have turned away from him. b But they did not know that a transgression extinguishes /b the merit of b a mitzva, but a transgression does not extinguish /b the merit of the b Torah. /b ,The Gemara interprets the continuation of the verse cited by the i baraita /i with regard to Torah study: b What /b is the meaning of: “Many waters cannot extinguish the love…if a man would give all the fortune of his house for love, b he would utterly be condemned” /b (Song of Songs 8:7)? The Torah is compared to love several times in the Song of Songs. Therefore, the verse indicates that one cannot acquire a share in the reward for Torah study with money. b Ulla says: /b The verse is b not /b speaking of individuals b like Shimon, brother of Azarya, /b whose brother Azarya supported him and enabled him to study Torah. b And /b it is b not /b speaking of individuals b like Rabbi Yoḥa of the house of the i Nasi /i , /b whom the i Nasi /i supported so that he could study Torah., b Rather, /b it is speaking of individuals b like Hillel and Shevna, as when Rav Dimi came /b to Babylonia b he said: Hillel and Shevna were brothers; Hillel engaged in Torah /b study and remained impoverished, whereas b Shevna entered into a /b business b venture /b and became wealthy. b In the end, /b Shevna b said to /b Hillel: b Come, let us join /b our wealth b together and divide /b it between us; I will give you half of my money and you will give me half of the reward for your Torah study. In response to this request b a Divine Voice issued forth and said: “If a man would give all the fortune of his house /b for love, he would utterly be condemned” (Song of Songs 8:7). |
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32. Babylonian Talmud, Ketuvot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •impurity, menstrual Found in books: Lavee (2017), The Rabbinic Conversion of Judaism The Unique Perspective of the Bavli on Conversion and the Construction of Jewish Identity, 53, 62| 11a. אף אנו נאמר איילונית דוכרנית דלא ילדה:, big strongמתני׳ /strong /big הגיורת והשבויה והשפחה שנפדו ושנתגיירו ושנשתחררו פחותות מבנות שלש שנים ויום אחד כתובתן מאתים ויש להן טענת בתולין:, big strongגמ׳ /strong /big אמר רב הונא גר קטן מטבילין אותו על דעת בית דין,מאי קמ"ל דזכות הוא לו וזכין לאדם שלא בפניו תנינא זכין לאדם שלא בפניו ואין חבין לאדם שלא בפניו,מהו דתימא עובד כוכבים בהפקירא ניחא ליה דהא קיימא לן דעבד ודאי בהפקירא ניחא ליה,קמ"ל דהני מילי גדול דטעם טעם דאיסורא אבל קטן זכות הוא לו,לימא מסייע ליה הגיורת והשבויה והשפחה שנפדו ושנתגיירו ושנשתחררו פחותות מבנות שלש שנים ויום אחד מאי לאו דאטבלינהו על דעת בית דין,לא הכא במאי עסקינן בגר שנתגיירו בניו ובנותיו עמו דניחא להו במאי דעביד אבוהון,אמר רב יוסף הגדילו יכולין למחות איתיביה אביי הגיורת והשבויה והשפחה שנפדו ושנתגיירו ושנשתחררו פחותות מבנות שלש שנים ויום אחד כתובתן מאתים ואי ס"ד הגדילו יכולין למחות יהבינן לה כתובה דאזלה ואכלה בגיותה,לכי גדלה לכי גדלה נמי ממחייא ונפקא כיון שהגדילה שעה אחת ולא מיחתה שוב אינה יכולה למחות,מתיב רבא אלו נערות שיש להן קנס הבא על הממזרת ועל הנתינה ועל הכותית ועל הגיורת ועל השבויה ועל השפחה שנפדו ושנתגיירו ושנשתחררו פחותות מבנות שלש שנים ויום אחד יש להן קנס ואי אמרת הגדילו יכולין למחות יהבינן לה קנס דאזלה ואכלה בגיותה,לכי גדלה לכי גדלה נמי ממחייא ונפקא כיון שהגדילה שעה אחת ולא מיחתה שוב אינה יכולה למחות,אביי לא אמר כרבא התם קנסא היינו טעמא שלא יהא חוטא נשכר,רבא לא אמר כאביי כתובה היינו טעמא שלא תהא קלה בעיניו להוציאה:, big strongמתני׳ /strong /big הגדול שבא על הקטנה וקטן שבא על הגדולה ומוכת עץ כתובתן מאתים דברי רבי מאיר וחכ"א מוכת עץ כתובתה מנה,בתולה אלמנה גרושה וחלוצה מן הנישואין כתובתן מנה | 11a. b We too will say: i Ailonit /i , /b a sexually underdeveloped woman, is a term meaning: Like a b ram [ i dukhranit /i ], because /b like a male sheep [ i ayyil /i ] b she does not bear children. /b , strong MISHNA: /strong With regard to b a female convert, or a captive woman, or a maidservant, who were ransomed /b with regard to the captive, or b who converted /b with regard to the convert, b or who were freed /b with regard to the maidservant, when they were b less than three years and one day old, their marriage contract is two hundred /b dinars, as their presumptive status is that of a virgin. Even if they were subject to intercourse when they were younger than that age, the hymen remains intact. b And they are /b subject to b a claim /b concerning their b virginity. /b , strong GEMARA: /strong b Rav Huna said: /b With regard to b a convert /b who is b a minor, one immerses him /b in a ritual bath b with the consent of the court. /b As a minor lacks the capacity to make halakhic decisions, the court is authorized to make those decisions in his stead., b What is /b Rav Huna b coming to teach us? /b Is he teaching b that it is a privilege for /b the minor to convert, b and one may act in a person’s interests /b even b in his absence? We /b already b learned /b that explicitly in a mishna ( i Eiruvin /i 81b): One b may act in a person’s interests in his absence, but one may not act against a person’s interests in his absence. /b ,Rav Huna’s statement was necessary b lest you say: /b With regard to b a gentile, licentiousness is preferable for him, /b so conversion is contrary to his interests, just b as we maintain that /b with regard to b a slave, licentiousness is certainly preferable. /b Just as a slave has no interest in assuming the restrictions that come with freedom, in that a freed Canaanite slave is a convert to Judaism, a gentile would have the same attitude toward conversion.,Therefore, Rav Huna b teaches us: That applies /b only with regard to b an adult, who has experienced a taste of prohibition. /b Therefore, presumably he prefers to remain a slave and indulge in licentiousness. b However, /b with regard to a b minor, /b who did not yet engage in those activities, b it is a privilege for him /b to convert.,The Gemara suggests: b Let us say /b that the mishna b supports /b Rav Huna’s statement: With regard to b a female convert, or a captive woman, or a maidservant, who were ransomed /b with regard to the captive, or b who converted /b with regard to the convert, b or who were freed /b with regard to the maidservant, when they were b less than three years and one day old; what, is it not /b referring to a case where b they immersed /b the minor converts and the maidservants b with the consent of the court? /b Apparently, a conversion of that sort is valid.,The Gemara rejects that proof: b No, with what are we dealing here? /b It is b with a convert whose /b minor b sons and daughters converted with him, as they are content with whatever their father does /b in their regard. However, that does not apply to a child who is converting on his own., b Rav Yosef said: /b In any case where minors convert, when b they reach majority they can protest /b and annul their conversion. b Abaye raised an objection to his /b opinion from the mishna: With regard to b a female convert, or a captive woman, or a maidservant who were ransomed, /b or b who converted, or who were freed /b when they were b less than three years and one day old, their marriage contract is two hundred /b dinars. b And if it enters your mind /b to say that when b they reach majority they can protest /b and annul their conversion, b do we give her /b the payment of the b marriage contract that she /b will b go and consume in her gentile /b state?,The Gemara answers: She receives payment of her marriage contract b once she has reached majority /b and does not protest, but not while still a minor. The Gemara asks: b When she reaches majority too, /b is there not the same concern that b she will protest and abandon /b Judaism? The Gemara answers: b Once she reached majority /b for even b one moment and did not protest, she may no longer protest. /b This mishna poses no difficulty to the opinion of Rav Yosef., b Rava raised an objection /b from a mishna (29a): b These /b are the cases of b young women for whom there is a fine /b paid to their fathers by one who rapes them: b One who engages in intercourse with a i mamzeret /i ; or with a Gibeonite woman [ i netina /i ], /b who are given [ i netunim /i ] to the service of the people and the altar (see Joshua 9:27); b or with a Samaritan woman [ i kutit /i ]. /b In addition, the same applies to one who engages in intercourse b with a female convert, or with a captive woman, or with a maidservant, /b provided b that /b the captives b were ransomed or that /b the converts b converted, or that /b the maidservants b were freed /b when they were b less than three years and one day old, /b as only in that case do they maintain the presumptive status of a virgin. In all of these cases, b there is a fine /b paid b to their /b fathers if they are raped. b And if you say /b that b when they reach majority they can protest /b and annul their conversion, b do we give her /b payment of the b fine that she /b will b go and consume in her gentile /b state?,The Gemara answers: Her father receives payment of the fine b once she has reached majority /b and does not protest, but not while she is still a minor. The Gemara asks: b When she reaches majority too, /b is there not the same concern that b she will protest and abandon /b Judaism? The Gemara answers: b Once she reached majority /b for even b one moment and did not protest, she may no longer protest. /b , b Abaye did not state /b his objection from the same source b as /b did b Rava, /b because b there, /b in the mishna cited by Rava, it is referring to b a fine, /b and in that case b this is the reason: So that the sinner will not profit. /b The Sages did not absolve the rapist from payment of the fine merely due to the concern that the woman he raped may ultimately negate the conversion., b Rava did not state /b his objection from the same source b as /b did b Abaye, as /b with regard to b a marriage contract, this is the reason /b that the Sages instituted it: b So that /b his wife b will not be inconsequential in his eyes, /b enabling him b to /b easily b divorce her. /b As long as this woman does not negate her conversion, she is a Jewish woman and the Sages saw to her interests., strong MISHNA: /strong With regard to b an adult man who engaged in intercourse with a minor girl /b less than three years old; b or a minor boy /b less than nine years old b who engaged in intercourse with an adult woman; or a /b woman who had her hymen b ruptured by wood /b or any other foreign object, for all these women b their marriage contract is two hundred /b dinars, as their legal status is that of a virgin. This is b the statement of Rabbi Meir. And the Rabbis say: The marriage contract /b of a woman whose hymen was b ruptured by wood is one hundred dinars, /b as physically, since her hymen is not intact, she is no longer a virgin.,With regard to b a virgin /b who is either a b widow, /b a b divorcée, or a i ḥalutza /i /b who achieved that status b from /b a state of b marriage, /b for all these women b their marriage contract is one hundred dinars, /b |
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33. Babylonian Talmud, Moed Qatan, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Fonrobert and Jaffee (2007), The Cambridge Companion to the Talmud and Rabbinic Literature Cambridge Companions to Religion, 180| 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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34. Babylonian Talmud, Yevamot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Lavee (2017), The Rabbinic Conversion of Judaism The Unique Perspective of the Bavli on Conversion and the Construction of Jewish Identity, 133| 48b. ר' אליעזר אומר אביה אביה ממש אמה אמה ממש ר"ע אומר אביה ואמה זו עבודת כוכבים וכן הוא אומר (ירמיהו ב, כז) אומרים לעץ אבי אתה וגו',ירח ימים ירח שלשים יום ר"ש בן אלעזר אומר תשעים יום ירח שלשים ימים שלשים ואחר כן שלשים,מתקיף לה רבינא אימא ירח שלשים ימים שלשים ואחר כן כי הני קשיא,ת"ר מקיימין עבדים שאינם מלין דברי רבי ישמעאל רבי עקיבא אומר אין מקיימין אמר ליה ר' ישמעאל הרי הוא אומר (שמות כג, יב) וינפש בן אמתך א"ל בלוקח עבד בין השמשות ולא הספיק למולו הכתוב מדבר,דכ"ע מיהת וינפש בן אמתך בעבד ערל כתיב מאי משמע דתניא וינפש בן אמתך בעבד ערל הכתוב מדבר אתה אומר בעבד ערל או אינו אלא בעבד מהול כשהוא אומר (דברים ה, יג) למען ינוח עבדך ואמתך כמוך הרי עבד מהול אמור הא מה אני מקיים וינפש בן אמתך בעבד ערל,והגר זה גר תושב אתה אומר זה גר תושב או אינו אלא גר צדק כשהוא אומר וגרך אשר בשעריך הרי גר צדק אמור הא מה אני מקיים והגר זה גר תושב,אמר רבי יהושע בן לוי הלוקח עבד מן העובד כוכבים ולא רצה למול מגלגל עמו עד י"ב חדש לא מל חוזר ומוכרו לעובדי כוכבים,אמרוה רבנן קמיה דרב פפא כמאן דלא כר' עקיבא דאי ר"ע האמר אין מקיימין אמר להו רב פפא אפילו תימא ר' עקיבא הני מילי היכא דלא פסקא למילתיה אבל היכא דפסקא למילתיה פסקא,אמר רב כהנא אמריתא לשמעתא קמיה דרב זביד מנהרדעא אמר לי אי הכי כי אמר ליה ר"ע בלוקח עבד בין השמשות לישני ליה הא חדא מתרי טעמי קאמר,שלח רבין משמיה דרבי אילעאי וכל רבותי אמרו לי משמו איזהו עבד ערל שמותר לקיימו זה שלקחו רבו על מנת שלא למולו אמרוה רבנן קמיה דרב פפא כמאן דלא כרבי עקיבא דאי ר"ע האמר אין מקיימין אמר להו רב פפא אפילו תימא רבי עקיבא ה"מ היכא דלא אתני בהדיה אבל היכא דאתני אתני,אמר רב כהנא אמריתא לשמעתא קמיה דרב זביד מנהרדעא וא"ל אי הכי כי קאמר ליה רבי עקיבא בלוקח עבד בין השמשות ולא הספיק למולו לישני ליה הא,וליטעמיך לישני ליה הך אלא חד מתרי ותלת טעמי קאמר,יתיב רבי חנינא בר פפי ורבי אמי ור' יצחק נפחא אקילעא דרבי יצחק נפחא ויתבי וקאמרי עיר אחת היתה בארץ ישראל ולא רצו עבדיה למול וגלגלו עמהם עד שנים עשר חדש וחזרו ומכרום לעובדי כוכבים,כמאן כי האי תנא דתניא הלוקח עבד מן העובד כוכבים ולא רצה למול מגלגל עמו עד שנים עשר חדש לא מל חוזר ומוכרו לעובדי כוכבים ר' שמעון בן אלעזר אומר אין משהין אותו בארץ ישראל מפני הפסד טהרות ובעיר הסמוכה לספר אין משהין אותו כל עיקר שמא ישמע דבר וילך ויאמר לחברו עובד כוכבים,תניא רבי חנניא בנו של רבן גמליאל אומר מפני מה גרים בזמן הזה מעונין ויסורין באין עליהן מפני שלא קיימו שבע מצות בני נח רבי יוסי אומר גר שנתגייר כקטן שנולד דמי אלא מפני מה מעונין לפי שאין בקיאין בדקדוקי מצות כישראל אבא חנן אומר משום ר' אלעזר לפי שאין עושין מאהבה אלא מיראה,אחרים אומרים מפני ששהו עצמם להכנס תחת כנפי השכינה אמר ר' אבהו ואיתימא ר' חנינא מאי קראה (רות ב, יב) ישלם ה' פעלך ותהי משכורתך שלמה מעם ה' אלהי ישראל אשר באת לחסות וגומר: | 48b. b Rabbi Eliezer says: “Her father” /b means b her actual father /b and b “her mother” /b means b her actual mother. Rabbi Akiva says: Her father and her mother; this /b is referring to the b idolatrous deity /b that she had worshiped but will no longer be able to worship, b and so it says: “They say to a tree: You are my father, /b and to a stone: You have given birth to us” (Jeremiah 2:27).,The verses states: b “A month of days /b and after that you may come to her” (Deuteronomy 21:13). This means b a thirty-day month. Rabbi Shimon ben Elazar says: /b She must wait b ninety days. /b This is derived as follows: The phrase b “a month” /b connotes b thirty /b days; the word b “days” /b adds another b thirty /b days; b and /b the words b “after that” /b indicate another period equal to one previously mentioned, i.e., a further b thirty /b days., b Ravina strongly objects to this: /b If the words “after that” indicate another period equal to one previously mentioned, then one should b say: /b The phrase b “a month” /b connotes b thirty /b days; the word b “days” /b adds another b thirty /b days; b and /b then the words b “after that” /b add another period which is b equal to /b the total sum of all b those /b days she has already waited, i.e., an additional sixty days. The Gemara concedes: Indeed, this is b difficult. /b ,§ b The Sages taught /b in a i baraita /i : b One may maintain slaves that are not circumcised /b under one’s control; this is b the statement of Rabbi Yishmael. Rabbi Akiva says: One may not maintain /b such slaves, even for a moment. b Rabbi Yishmael said to him: But it says /b with regard to Shabbat: b “And the son of your maidservant will be refreshed” /b (Exodus 23:12). The verse prohibits a Jewish master from allowing his slave to perform labor on Shabbat. The Gemara will explain that this is referring to an uncircumcised slave. It is therefore apparent that it is permitted to keep such a slave. Rabbi Akiva b said to him: The verse speaks of one who purchases a slave at twilight /b on the eve of Shabbat b and /b therefore b does not have the opportunity to circumcise him /b before the onset of Shabbat.,The Gemara notes: b In any event, /b in the opinion b of everyone /b the verse: b “And the son of your maidservant will be refreshed,” is written with regard to an uncircumcised slave. From where /b is this b inferred? As it is taught /b in a i baraita /i : b “And the son of your maidservant will be refreshed”; the verse speaks of an uncircumcised slave. /b Do b you say /b it speaks b of an uncircumcised slave, or /b perhaps b it is /b speaking b only of a circumcised slave? When it says /b elsewhere: “And the seventh day is a Shabbat to the Lord your God, you shall not do any labor, you, and your son, and your daughter, and your slave, and your maidservant… b so that your slave and your maidservant may rest like you” /b (Deuteronomy 5:13), b a circumcised slave is /b already b mentioned; how, /b then, b do I uphold /b the verse b “And the son of your maidservant will be refreshed”? /b It must refer b to an uncircumcised slave. /b ,The verse continues: b “And the stranger [ i ger /i ]” /b (Exodus 23:12). b This /b is referring to b a gentile who observes certain mitzvot [ i ger toshav /i ]. /b Do b you say /b that b this is a i ger toshav /i , or /b perhaps b it is only a righteous convert [ i ger tzedek /i ], /b who is a Jew in every sense? b When it says /b elsewhere: b “And your stranger [ i ger /i ] that is within your gates” /b (Deuteronomy 5:13), b a righteous convert is /b already b mentioned. How, /b then, b do I uphold /b the verse b “And the stranger [ i ger /i ]”? /b It must be that b this is a i ger toshav /i . /b , b Rabbi Yehoshua ben Levi said: /b In the case of b one who purchases a slave from a gentile and /b the slave b does not wish to be circumcised, he abides with him up to twelve months. /b If, after this period, b he will /b still b not be circumcised, he then sells him /b on b to gentiles. /b , b The Sages said this /b i halakha /i b before Rav Pappa /b and asked: b In accordance with whose /b opinion is it? It seems b that it is not in accordance with /b the opinion of b Rabbi Akiva, as, if /b it were in accordance with the opinion of b Rabbi Akiva, didn’t he say: One may not maintain /b an uncircumcised slave even for a moment? Rav Pappa b said to them: You /b can b even say /b that it is in accordance with the opinion of b Rabbi Akiva, /b since perhaps b that /b i halakha /i of Rabbi Yehoshua ben Levi b applies /b only b where /b the slave b did not make his /b refusal to be circumcised b explicit; however, where he did make his /b refusal to be circumcised b explicit, /b since b he has made it explicit, /b it is prohibited to maintain him, as Rabbi Akiva rules., b Rav Kahana said: I said /b this b i halakha /i before Rav Zevid from Neharde’a. He said to me: If so, /b that Rabbi Akiva agrees that one may temporarily maintain a slave who has not explicitly refused to be circumcised, then b when Rabbi Akiva said to /b Rabbi Yishmael that the verse with regard to an uncircumcised slave b is referring to one who purchases a slave at twilight /b on the eve of Shabbat, b let him /b instead b answer him /b that the verse is referring to b this /b case of a slave who has not explicitly refused to be circumcised. The Gemara explains: Rabbi Akiva b said /b only b one out of two /b possible b reasons /b why it would be permitted to be in possession of such a slave., b Ravin sent /b a message citing a i halakha /i b in the name of Rabbi Ilai: And all of my teachers said to me in his name: What is /b the case of b an uncircumcised slave whom it is permitted to maintain? This is one whose master purchased him on condition not to circumcise him. The Sages said this /b i halakha /i b before Rav Pappa /b and asked: b In accordance with whose /b opinion is it? It seems b that it is not in accordance with /b the opinion of b Rabbi Akiva, as, if /b it were in accordance with the opinion of b Rabbi Akiva, didn’t he say: One may not maintain /b an uncircumcised slave even for a moment? Rav Pappa b said to them: You /b can b even say /b it is in accordance with the opinion of b Rabbi Akiva, /b since perhaps b that /b ruling of Rabbi Akiva b applies /b only b where /b the master b did not make a condition with regard to /b the slave that he would not be circumcised; b however, where he did make /b such b a condition, /b since b he made a condition, /b even Rabbi Akiva would concede it is permitted to maintain him., b Rav Kahana said: I said /b this b i halakha /i before Rav Zevid from Neharde’a and he said to me: If so, /b that Rabbi Akiva agrees that one may maintain a slave who was purchased on condition that he would not be circumcised, then b when Rabbi Akiva said to /b Rabbi Yishmael that the verse with regard to an uncircumcised slave b is referring to one who purchases a slave at twilight /b on the eve of Shabbat b and /b therefore b does not have the opportunity to circumcise him /b before the onset of Shabbat, b let him /b instead b answer him /b that the verse is referring to b this /b case of a slave who was purchased on condition that he would not be circumcised.,The Gemara responds: b But /b even b according to your reasoning /b that Rabbi Akiva disagrees, since you do agree with Rav Pappa’s resolution of Rabbi Akiva’s opinion with the i halakha /i of Rabbi Yehoshua ben Levi, b let /b Rabbi Akiva b answer him /b that the verse is referring to b that /b case of a slave who has not explicitly refused to be circumcised. The Gemara answers: Rabbi Akiva b said /b only b one out of two or three /b possible b reasons /b that it would be permitted to be in possession of such a slave., b Rabbi Ḥanina bar Pappi, and Rabbi Ami, and Rabbi Yitzḥak Nappaḥa were sitting in the courtyard of Rabbi Yitzḥak Nappaḥa. They were sitting and saying: There was one city in Eretz Yisrael whose slaves did not wish to be circumcised. /b Their masters b abided with them until twelve months /b had passed b and then sold them to gentiles. In accordance with whose /b opinion did they act?, b It is in accordance with /b the opinion of b this i tanna /i , as it is taught /b in a i baraita /i : In the case of b one who purchases a slave from a gentile and /b the slave b does not wish to be circumcised, /b the master b abides with him /b for b up to twelve months. /b If, after this period, the slave b will /b still b not be circumcised, /b the master b then sells him to gentiles. Rabbi Shimon ben Elazar says: One may not allow him to remain in Eretz Yisrael due to the loss of ritually pure items /b he could cause. As long as the slave remains uncircumcised, he is considered to be a gentile; therefore, by rabbinic decree, ritually pure items that he touches are considered to be impure. b And in a city that is near to the border he may not be allowed to remain at all, lest he hear some /b secret b matter /b concerning security b and go and say /b it over b to his fellow gentile /b in an enemy country. However, once he has been circumcised and accepted the yoke of mitzvot, this concern no longer exists.,§ b It is taught /b in a i baraita /i : b Rabbi Ḥaya, son of Rabban Gamliel, says: For what /b reason b are converts at the present time tormented and hardships come upon them? /b It is b because /b when they were gentiles b they did not observe the seven Noahide mitzvot. Rabbi Yosei says: /b They would not be punished for their deeds prior to their conversion because b a convert who /b just b converted is like a child /b just b born /b in that he retains no connection to his past life. b Rather, for what /b reason b are they tormented? /b It is b because they are not /b as b well-versed in the intricacies of the mitzvot as /b a born b Jew, /b and consequently they often inadvertently transgress mitzvot. b Abba Ḥa says in the name of Rabbi Elazar: /b It is b because they observe /b mitzvot b not out of love /b of God, b but only out of fear /b of the punishments for failing to observe them., b Others say: /b It is b because they waited before entering under the wings of the Divine Presence, /b i.e., they are punished for not converting sooner than they did. b Rabbi Abbahu said, and some say /b it was b Rabbi Ḥanina /b who said: b What is the verse /b from which it is derived that one should convert at the earliest opportunity? Boaz said to Ruth: b “The Lord shall recompense your work, and your reward shall be complete from the Lord, the God of Israel, /b under whose wings b you have come to take refuge” /b (Ruth 2:12). |
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35. Babylonian Talmud, Taanit, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 105| 24b. בנזיקין הוה ואנן קא מתנינן בשיתא סדרין וכי הוה מטי רב יהודה בעוקצין האשה שכובשת ירק בקדירה ואמרי לה זיתים שכבשן בטרפיהן טהורין אמר הויי' דרב ושמואל קא חזינא הכא,ואנן קא מתנינן בעוקצין תליסר מתיבתא ואילו רב יהודה כי הוה שליף חד מסאנא אתי מיטרא ואנן קא צווחינן כולי יומא וליכא דאשגח בן אי משום עובדא אי איכא דחזא מידי לימא אבל מה יעשו גדולי הדור שאין דורן דומה יפה,רב יהודה חזא הנהו בי תרי דהוו קא פרצי בריפתא אמר שמע מינה איכא שבעא בעלמא יהיב עיניה הוה כפנא אמרו ליה רבנן לרב כהנא בריה דרב נחוניא שמעיה מר דשכיח קמיה ניעשייה דליפוק בפתחא דסמוך לשוקא עשייה ונפק לשוקא חזא כנופיא,אמר להו מאי האי אמרו ליה אכוספא דתמרי קיימי דקא מזדבן אמר שמע מינה כפנא בעלמא אמר ליה לשמעיה שלוף לי מסאניי שלף ליה חד מסאנא ואתא מיטרא כי מטא למישלף אחרינא אתא אליהו ואמר ליה אמר הקדוש ברוך הוא אי שלפת אחרינא מחריבנא לעלמא,אמר רב מרי ברה דבת שמואל אנא הוה קאימנא אגודא דנהר פפא חזאי למלאכי דאידמו למלחי דקא מייתי חלא ומלונהו לארבי והוה קמחא דסמידא אתו כולי עלמא למיזבן אמר להו מהא לא תיזבנון דמעשה נסים הוא למחר אתיין ארבי דחיטי דפרזינא,רבא איקלע להגרוניא גזר תעניתא ולא אתא מיטרא אמר להו ביתו כולי עלמא בתעניתייכו למחר אמר להו מי איכא דחזא חילמא לימא אמר להו ר' אלעזר מהגרוניא לדידי אקריון בחלמי שלם טב לרב טב מריבון טב דמטוביה מטיב לעמיה אמר שמע מינה עת רצון היא מבעי רחמי בעי רחמי ואתי מיטרא,ההוא גברא דאיחייב נגדא בבי דינא דרבא משום דבעל כותית נגדיה רבא ומית אשתמע מילתא בי שבור מלכא בעא לצעורי לרבא אמרה ליה איפרא הורמיז אימיה דשבור מלכא לברה לא ליהוי לך עסק דברים בהדי יהודאי דכל מאן דבעיין ממרייהו יהיב להו,אמר לה מאי היא בעין רחמי ואתי מיטרא אמר לה ההוא משום דזימנא דמיטרא הוא אלא לבעו רחמי האידנא בתקופת תמוז וליתי מיטרא שלחה ליה לרבא כוין דעתך ובעי רחמי דליתי מיטרא בעי רחמי ולא אתי מיטרא,אמר לפניו רבונו של עולם (תהלים מז, ב) אלהים באזנינו שמענו אבותינו ספרו לנו פועל פעלת בימיהם בימי קדם ואנו בעינינו לא ראינו אתא מיטרא עד דשפוך מרזבי דצפורי לדיגלת אתא אבוה איתחזי ליה בחלמיה ואמר ליה מי איכא דמיטרח קמי שמיא כולי האי אמר ליה שני דוכתיך שני דוכתיה למחר אשכחיה דמרשם פורייה בסכיני,רב פפא גזר תעניתא ולא אתא מיטרא חלש ליביה שרף פינכא דדייסא ובעי רחמי ולא אתא מיטרא אמר ליה רב נחמן בר אושפזתי אי שריף מר פינכא אחריתי דדייסא אתי מיטרא איכסיף וחלש דעתיה ואתא מיטרא,ר' חנינא בן דוסא הוה קא אזיל באורחא אתא מיטרא אמר לפניו רבונו של עולם כל העולם כולו בנחת וחנינא בצער פסק מיטרא כי מטא לביתיה אמר לפניו רבונו של עולם כל העולם כולו בצער וחנינא בנחת אתא מיטרא,אמר רב יוסף מאי אהניא ליה צלותא דכהן גדול לגבי רבי חנינא בן דוסא דתנן היה מתפלל תפלה קצרה בבית החיצון מאי מצלי רבין בר אדא ורבא בר אדא דאמרי תרוייהו משמיה דרב יהודה יהי רצון מלפניך ה' אלהינו שתהא השנה הזו גשומה ושחונה שחונה מעלייתא היא אדרבה גריעותא היא,אלא אם שחונה תהא גשומה וטלולה ואל יכנס לפניך תפלת עוברי דרכים רב אחא בריה דרבא מסיים משמיה דרב יהודה לא יעדי עביד שולטן מדבית יהודה ואל יהו עמך ישראל צריכין להתפרנס זה מזה ולא לעם אחר,אמר רב יהודה אמר רב בכל יום ויום בת קול יוצאת ואומרת כל העולם כולו ניזון בשביל חנינא בני וחנינא בני דיו בקב חרובים מע"ש לע"ש הוה רגילא דביתהו למיחמא תנורא כל מעלי דשבתא ושדייא אקטרתא | 24b. b was /b connected to the order b of i Nezikin /i , /b while they were largely unfamiliar with the rest of the Mishna, b and we learn /b all b six orders /b of the Mishna. b And when Rav Yehuda reached /b tractate b i Uktzin /i , /b which discusses the extent to which various fruits and vegetables are considered an integral part of the produce in terms of becoming ritually impure, which is the basis for the i halakha /i that b a woman who pickles a vegetable in a pot, /b etc. ( i Teharot /i 2:1), b and some say /b that when he reached the i halakha /i that b olives that are pickled with their leaves are ritually pure, /b etc., as they are no longer considered part of the fruit ( i Uktzin /i 2:1), b he would say: /b Those are b the disputes between Rav and Shmuel that we see here. /b He felt it was an extremely challenging passage, as difficult as the most complex arguments between Rav and Shmuel., b And we, /b in contrast, b learn /b tractate b i Uktzin /i in thirteen i yeshivot /i , while, /b with regard to miracles, after declaring a fast to pray for a drought to end, b when Rav Yehuda would remove one of his shoes /b as a sign of distress, b the rain would /b immediately b come, /b before he could remove his second shoe. b And /b yet b we cry out all day and no one notices us. /b Rabba continued: b If /b the difference between the generations is b due to /b inappropriate b deeds, if there is /b anyone b who has seen me do anything /b improper, b let him say /b so. I am not at fault, b but what can the great /b leaders b of the generation do when their generation is not worthy, /b and rain is withheld on account of the people’s transgressions?,The Gemara explains the reference to Rav Yehuda’s shoe. b Rav Yehuda saw two people wasting bread, /b throwing it back and forth. b He said: I /b can b learn from /b the fact that people are acting like b this /b that b there is plenty in the world. He cast his eyes /b angrily upon the world, b and there was a famine. The Sages said to Rav Kahana, son of Rav Neḥunya, the attendant of /b Rav Yehuda: b The Master, who is frequently present /b before Rav Yehuda, should b persuade him to leave by way of the door nearest the market, /b so that he will see the terrible effects of the famine. Rav Kahana b persuaded /b Rav Yehuda, b and he went out to the market, /b where b he saw a crowd. /b , b He said to them: What is this /b gathering? b They said to him: /b We are standing b by a container [ i kuspa /i ] of dates that is for sale. He said: /b If so many people are crowding around to purchase a single container of dates, b I /b can b learn from this /b that there is b a famine in the world. He said to his attendant: /b I want to fast over this; b remove my shoes /b as a sign of distress. b He removed one of his shoes and rain came. When he began to take off the other /b shoe, b Elijah came and said to him: The Holy One, Blessed be He, said: If you remove /b your b other /b shoe, b I will destroy the /b entire b world /b so that you will not be further distressed., b Rav Mari, son of Shmuel’s daughter, said: /b At that moment, b I was standing on the bank of the Pappa River. I saw angels who appeared as sailors bringing sand and filling ships /b with it, b and it became fine flour. Everyone came to buy /b this flour, but b I said to them: Do not purchase this /b flour, b as it is the product of miracles. Tomorrow, boats filled with wheat will come from Parzina, /b and you may purchase that produce.,§ The Gemara relates another story. b Rava happened /b to come b to /b the city of b Hagrunya. He decreed a fast, but rain did not come. He said to /b the local residents: b Everyone, continue your fast /b and do not eat tonight. b The next morning he said to them: Whoever had a dream last night, let him say /b it. b Rabbi Elazar of Hagronya said to them: /b The following b was recited to me in my dream. Good greetings to a good master from a good Lord, Who in His goodness does good for His people. /b Rava b said: I /b can b learn from this /b that b it is a favorable time to pray for mercy. He prayed for mercy and rain came. /b ,The Gemara relates another story that deals with prayer for rain. There was b a certain man who was sentenced to be flogged by Rava’s court because he had relations with a gentile woman. Rava flogged /b the man b and he died /b as a result. When this b matter was heard /b in b the house of /b the Persian b King Shapur, he wanted to punish Rava /b for imposing the death penalty, as he thought, without the king’s permission. b Ifra Hormiz, mother of King Shapur, said to her son: Do not interfere /b and quarrel b with the Jews, as whatever they request from /b God, b their Master, He gives them. /b , b He said to her: What is this /b that He grants them? She replied: b They pray for mercy and rain comes. He said to her: /b This does not prove that God hears their prayers, b as that /b occurs merely b because it is the time for rain, /b and it just so happens that rain falls after they pray. b Rather, /b if you want to prove that God answers the prayers of the Jews, b let them pray for mercy now, in /b the summer b season of Tammuz, and let rain come. /b Ifra Hormiz b sent /b a message b to Rava: Direct your attention and pray for mercy that rain may come. He prayed for mercy, but rain did not come. /b , b He said before /b God: b Master of the Universe, /b it is written: b “O God, we have heard with our ears, our fathers have told us, what work You did in their days, in days of old” /b (Psalms 44:2), b but we have not seen it with our /b own b eyes. /b As soon as he said this, b rain came until the gutters of Meḥoza /b overflowed and b poured into the Tigris /b River. Rava’s b father came /b and b appeared to him in a dream and said to him: Is there /b anyone b who troubles Heaven so much /b to ask for rain out of its season? In his dream, his father further b said to him: Change your place /b of rest at night. b He changed his place, and the next day he found that his bed had been slashed by knives. /b ,The Gemara relates: b Rav Pappa decreed a fast, but rain did not come. His heart became weak /b from hunger, so b he swallowed [ i seraf /i ] a bowl [ i pinka /i ] of porridge, and prayed for mercy, but rain /b still b did not come. Rav Naḥman bar Ushpazti said to him: If the Master swallows another bowl of porridge, rain will come. /b He was mocking Rav Pappa for eating while everyone else was fasting. Rav Pappa was b embarrassed and grew upset, and rain came. /b ,The Gemara tells another story about prayer for rain. b Rabbi Ḥanina ben Dosa was traveling along a road /b when b it /b began b to rain. He said before /b God: b Master of the Universe, the entire world is comfortable, /b because they needed rain, b but Ḥanina is suffering, /b as he is getting wet. b The rain ceased. When he arrived at his home, he said before /b God: b Master of the Universe, the entire world is suffering /b that the rain stopped, b and Ḥanina is comfortable? The rain /b began to b come /b again., b Rav Yosef said, /b in reaction to this story: b What effect does the prayer of the High Priest have against /b that of b Rabbi Ḥanina ben Dosa? As we learned /b in a mishna: After leaving the Holy of Holies on Yom Kippur, the High Priest b would recite a brief prayer in the outer chamber. /b The Gemara asks: b What /b would b he pray? Ravin bar Adda and Rava bar Adda both say in the name of Rav Yehuda /b that this was his prayer: b May it be Your will, Lord our God, that this year shall be rainy and hot. /b The Gemara expresses surprise at this request: b Is heat a good /b matter? b On the contrary, it is unfavorable. /b Why should he request that the year be hot?, b Rather, /b say that he recited the following: b If /b the upcoming year is b hot, may it /b also b be rainy and moist /b with dew, lest the heat harm the crops. The High Priest would also pray: b And let not the prayer of travelers enter Your presence. Rav Aḥa, son of Rava, in the name of Rav Yehuda, concluded /b the wording of this prayer: b May the rule of power not depart from the house of Judea. And may Your nation Israel not depend upon each other for sustece, nor upon another nation. /b Instead, they should be sustained from the produce of their own land. Evidently, the High Priest’s prayer that God should not listen to the prayer of individual travelers was disregarded in the case of Rabbi Ḥanina ben Dosa.,§ The Gemara continues to discuss the righteous Rabbi Ḥanina ben Dosa and the wonders he performed. b Rav Yehuda said /b that b Rav said: Each and every day a Divine Voice emerges /b from Mount Horeb b and says: The entire world is sustained by /b the merit of b My son Ḥanina /b ben Dosa, b and /b yet for b Ḥanina, My son, a i kav /i of carobs, /b a very small amount of inferior food, b is sufficient /b to sustain him for an entire week, b from /b one b Shabbat eve to /b the next b Shabbat eve. /b The Gemara relates: Rabbi Ḥanina ben Dosa’s b wife would heat the oven every Shabbat eve and create /b a great amount of b smoke, /b |
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36. Babylonian Talmud, Pesahim, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •menstrual impurity Found in books: Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 105; Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 105| 54a. ואיש תבונה ידלנה מים עמוקים עצה בלב איש זה עולא ואיש תבונה ידלנה זה רבה בר בר חנה ואינהו כמאן סברוה כי הא דאמר ר' בנימן בר יפת אמר רבי יוחנן מברכין על האור בין במוצאי שבת בין במוצאי יום הכפורים וכן עמא דבר,מיתיבי אין מברכין על האור אלא במוצאי שבת הואיל ותחילת ברייתו הוא וכיון שרואה מברך מיד רבי יהודה אומר סודרן על הכוס ואמר רבי יוחנן הלכה כרבי יהודה,לא קשיא כאן באור ששבת כאן באור היוצא מן העצים ומן האבנים,תני חדא אור היוצא מן העצים ומן האבנים מברכין עליו ותני חדא אין מברכין עליו לא קשיא כאן במוצאי שבת כאן במוצאי יום הכפורים,רבי מפזרן רבי חייא מכנסן אמר רבי יצחק בר אבדימי אע"פ שרבי מפזרן חוזר וסודרן על הכוס כדי להוציא בניו ובני ביתו,ואור במוצאי שבת איברי והא תניא עשרה דברים נבראו בערב שבת בין השמשות אלו הן באר והמן וקשת כתב ומכתב והלוחות וקברו של משה ומערה שעמד בו משה ואליהו פתיחת פי האתון ופתיחת פי הארץ לבלוע את הרשעים,רבי נחמיה אומר משום אביו אף האור והפרד ר' יאשיה אומר משום אביו אף האיל והשמיר רבי יהודה אומר אף הצבת הוא היה אומר צבתא בצבתא מתעבדא וצבתא קמייתא מאן עבד הא לאי בריה בידי שמים היא אמר ליה אפשר יעשנה בדפוס ויקבענה כיון הא לאי בריה בידי אדם היא,לא קשיא הא באור דידן הא באור דגיהנם אור דידן במוצאי שבת אור דגיהנם בערב שבת ואור דגיהנם בערב שבת איברי והא תניא *שבעה דברים נבראו קודם שנברא העולם ואלו הן תורה ותשובה וגן עדן וגיהנם וכסא הכבוד ובית המקדש ושמו של משיח,תורה דכתיב (משלי ח, כב) ה' קנני ראשית דרכו תשובה דכתיב (תהלים צ, ב) בטרם הרים יולדו וכתיב (תהלים צ, ג) תשב אנוש עד דכא ותאמר שובו בני אדם,גן עדן דכתיב (בראשית ב, ח) ויטע ה' אלהים גן בעדן מקדם גיהנם דכתיב (ישעיהו ל, לג) כי ערוך מאתמול תפתה,כסא הכבוד ובית המקדש דכתיב (ירמיהו יז, יב) כסא כבוד מרום מראשון מקום מקדשנו שמו של משיח דכתיב (תהלים עב, יז) יהי שמו לעולם לפני שמש ינון שמו,אמרי חללה הוא דנברא קודם שנברא העולם ואור דידיה בערב שבת,ואור דידיה בערב שבת איברי והתניא רבי יוסי אומר אור שברא הקב"ה בשני בשבת אין לו כבייה לעולם שנאמר (ישעיהו סו, כד) ויצאו וראו בפגרי האנשים הפושעים בי כי תולעתם לא תמות ואשם לא תכבה ואמר רבי בנאה בריה דרבי עולא מפני מה לא נאמר כי טוב בשני בשבת מפני שנברא בו אור של גיהנם ואמר רבי אלעזר אע"פ שלא נאמר בו כי טוב חזר וכללו בששי שנאמר (בראשית א, לא) וירא אלהים את כל אשר עשה והנה טוב מאד,אלא חללה קודם שנברא העולם ואור דידיה בשני בשבת ואור דידן במחשבה עלה ליבראות בערב שבת ולא נברא עד מוצאי שבת דתניא ר' יוסי אומר שני דברים עלו במחשבה ליבראות בערב שבת ולא נבראו עד מוצאי שבת ובמוצאי שבת נתן הקב"ה דיעה באדם הראשון מעין דוגמא של מעלה והביא שני אבנים וטחנן זו בזו ויצא מהן אור והביא שתי בהמות והרכיב זו בזו ויצא מהן פרד רבן שמעון בן גמליאל אומר פרד בימי ענה היה שנאמר (בראשית לו, כד) הוא ענה אשר מצא את הימים במדבר,דורשי חמורות היו אומרים ענה פסול היה לפיכך הביא פסול לעולם שנאמר (בראשית לו, כ) אלה בני שעיר החורי וכתיב אלה בני צבעון ואיה וענה אלא מלמד שבא צבעון על אמו והוליד ממנה ענה,ודילמא תרי ענה הוו אמר רבא אמינא מילתא דשבור מלכא לא אמרה ומנו שמואל איכא דאמרי אמר ר"פ אמינא מילתא דשבור מלכא לא אמרה ומנו רבא אמר קרא הוא ענה הוא ענה דמעיקרא,תנו רבנן עשרה דברים נבראו בערב שבת בין השמשות ואלו הן באר ומן וקשת הכתב והמכתב והלוחות קברו של משה ומערה שעמד בה משה ואליהו פתיחת פי האתון ופתיחת פי הארץ לבלוע את הרשעים ויש אומרים אף מקלו של אהרן שקדיה ופרחיה ויש אומרים אף המזיקין ויש אומרים אף | 54a. b but a man of understanding will draw it out” /b (Proverbs 20:5). b Counsel in the heart of man is like deep water; that is /b a reference to b Ulla, /b who had a thought but did not articulate it. b But a man of understanding will draw it out; that is /b a reference to b Rabba bar bar Ḥana, /b who understood the allusion even though it was not articulated. The Gemara asks: b And in accordance with whose /b opinion b do /b Ulla and Rabba bar bar Ḥana b hold, /b leading them to reject Rabbi Abba’s statement of Rabbi Yoḥa’s opinion? The Gemara answers: They hold b in accordance with that /b which b Rabbi Binyamin bar Yefet said /b that b Rabbi Yoḥa said: One recites the blessing over fire both at the conclusion of Shabbat and at the conclusion of Yom Kippur. And that is /b how b the people act. /b ,The Gemara b raises an objection /b from that which was previously taught: b One recites a blessing over fire only at the conclusion of Shabbat /b and not at the conclusion of Festivals or Yom Kippur, b since /b the conclusion of Shabbat b is /b the time of b its original creation. /b And once b he sees it, he recites the blessing immediately. Rabbi Yehuda says: /b One does not recite the blessing immediately; rather, he waits and b arranges /b and recites the blessings over fire and spices b over the cup /b of wine that accompanies the recitation of havdala. b And Rabbi Yoḥa said: The i halakha /i is in accordance with /b the opinion of b Rabbi Yehuda. /b How does Rabbi Yoḥa explain the baraita?,The Gemara answers: This is b not difficult. Here, /b where Rabbi Yoḥa said that one recites the blessing at the conclusion of Yom Kippur, it is referring to b fire that rested /b on Yom Kippur, i.e., fire for which no prohibition was involved in its kindling, either because it was kindled before Yom Kippur or because it was kindled in a permitted manner, e.g., for a dangerously ill person. b There, /b where Rabbi Yoḥa said that the blessing is recited only at the conclusion of Shabbat, it is referring to fire b generated from wood and from stones /b after Shabbat, similar to the primordial fire, which was created at the conclusion of Shabbat.,It was b taught /b in b one /b i baraita /i : With regard to b fire generated from wood and stones, one recites a blessing over it; and /b it was b taught /b in b one /b other i baraita /i : b One does not recite a blessing over it. /b This apparent contradiction is b not difficult. Here, /b where the i baraita /i states that one recites a blessing, it is referring b to the conclusion of Shabbat. There, /b where the i baraita /i states that one does not recite a blessing, it is referring b to the conclusion of Yom Kippur. /b , b Rabbi /b Yehuda HaNasi would b distribute /b the blessings over the fire and the spices, reciting each when the opportunity arose. b Rabbi Ḥiyya /b would b collect them, /b reciting all the blessings at the same time in the framework of i havdala /i . b Rabbi Yitzḥak bar Avdimi said: Even though Rabbi /b Yehuda HaNasi b distributes them /b and recites each blessing at his first opportunity, b he repeats /b the blessings b and arranges /b and recites b them over the cup /b of wine b in order to discharge the obligation of his children and the members of his household. /b ,The Gemara stated that fire was originally created at the conclusion of Shabbat. The Gemara asks: b Was fire created at the conclusion of Shabbat? Wasn’t /b it b taught /b in a i baraita /i : b Ten /b miraculous b phenomena were created /b in heaven b on Shabbat eve during twilight, /b and were revealed in the world only later? b They were: /b Miriam’s b well, and the manna /b that fell in the desert, b and the rainbow, writing [ i ketav /i /b ], b and /b the b writing instrument [ i mikhtav /i ], and the tablets /b of the Ten Commandments, b and the grave of Moses, and the cave in which Moses and Elijah stood, the opening of the mouth of /b Balaam’s b donkey, and the opening of the earth’s mouth to swallow the wicked /b in the incident involving Korah., b Rabbi Neḥemya said in the name of his father: Even the fire and the mule, /b which is a product of crossbreeding, were created at that time. b Rabbi Yoshiya said in the name of his father: Even the ram /b slaughtered by Abraham in place of Isaac, b and the i shamir /i /b worm used to shape the stones for the altar, were created at that time. b Rabbi Yehuda says: Even the tongs /b were created at this time. b He would say: Tongs /b can be b fashioned /b only b with /b other b tongs, but who fashioned the first tongs? Indeed, /b the first pair of tongs b was fashioned at the hand of Heaven. /b An anonymous questioner b said to him: It is possible to fashion /b tongs b with a mold and align it /b without the need for other tongs. b Indeed, /b the first tongs b were a creation of man. /b In any event, fire was originally created before Shabbat, not at the conclusion of Shabbat.,The Gemara answers: This is b not difficult. This /b i baraita /i is referring b to our fire, and that /b i baraita /i is referring b to the fire /b of b Gehenna. /b The Gemara explains: b Our fire /b was created b at the conclusion of Shabbat, /b but b the fire of Gehenna was created on Shabbat eve. /b The Gemara proceeds to ask: b Was the fire of Gehenna created on Shabbat eve? Wasn’t /b it b taught /b in a i baraita /i : b Seven phenomena were created before the world was created, and they are: Torah, and repentance, and the Garden of Eden, and Gehenna, and the Throne of Glory, and the Temple, and the name of Messiah. /b ,The Gemara provides sources for the notion that each of these phenomena was created before the world was. b Torah /b was created before the world was created, b as it is written: “The Lord made me as the beginning of His way, /b the first of His works of old” (Proverbs 8:22), which, based on the subsequent verses, is referring to the Torah. b Repentance /b was created before the world was created, b as it is written: “Before the mountains were brought forth, /b or ever You had formed the earth and the world, even from everlasting to everlasting, You are God,” b and it is written /b immediately afterward: b “You return man to contrition; and You say: Repent, children of man” /b (Psalms 90:2–3)., b The Garden of Eden /b was created before the world was created, b as it is written: “And God planted the Garden of Eden in the east [ i mikedem /i ]” /b (Genesis 2:8). The term: In the east [ i mikedem /i ] is interpreted in the sense of: Before [ i mikodem /i ], i.e., before the world was created. b Gehenna /b was created before the world was created, b as it is written: “For its hearth is ordained of old” /b (Isaiah 30:33). The hearth, i.e., Gehenna, was created before the world was created., b The Throne of Glory and the Temple /b were created before the world was created, b as it is written: “Your Throne of Glory on high from the beginning, in the place of our Sanctuary” /b (Jeremiah 17:12). b The name of Messiah /b was created before the world was created, b as it is written /b in the chapter discussing the Messiah: b “May his name endure forever; his name existed before the sun” /b (Psalms 72:17). The name of Messiah already existed before the creation of the sun and the rest of the world. This i baraita /i states that Gehenna was created before the world was created and not during twilight before the first Shabbat. , b They say /b in answer: The b void /b of Gehenna b was created before the world, but its fire was created on Shabbat eve. /b ,The Gemara asks: b And was its fire created on Shabbat eve? Wasn’t /b it b taught /b in a i baraita /i that b Rabbi Yosei says: The fire that the Holy One, Blessed be He, created on the second day of the week will never be extinguished, as it is stated: “And they shall go forth, and look upon the carcasses of the men who have rebelled against Me; for their worm shall not die, nor will their fire be extinguished; /b and they shall be an abhorrence to all flesh” (Isaiah 66:24)? b And Rabbi Bana’a, son /b of b Rabbi Ulla, said: Why doesn’t the verse state: That it was good, /b at the end of the b second day of the week /b of Creation, as it does on the other days? It is b because on /b that day b the fire of Gehenna was created. And Rabbi Elazar said /b that b even though: That it was good, was not stated with regard to /b the creations of the second day, b He later included it /b on the b sixth day, as it is stated: “And God saw all that He had done and behold, it was very good” /b (Genesis 1:31)., b Rather, the void /b of Gehenna was created b before the world was created, and its fire /b was created only b on the second day of the week. And /b the thought b arose /b in God’s b mind to create our fire on Shabbat eve; /b however, b it was not /b actually b created until the conclusion of Shabbat, as it was taught /b in a i baraita /i that b Rabbi Yosei says: /b The thoughts of b two phenomena arose in /b God’s b mind on Shabbat eve, but were not /b actually b created until the conclusion of Shabbat. At the conclusion of Shabbat, the Holy One, Blessed be He, granted Adam, the first /b man, creative b knowledge similar to divine /b knowledge, b and he brought two rocks and rubbed them against each other, and /b the first b fire emerged from them. Adam /b also b brought two animals, /b a female horse and a male donkey, b and mated them with each other, and /b the resultant offspring that b emerged from them /b was b a mule. Rabban Shimon ben Gamliel /b disagrees and b says /b that the first b mule was in the days of Anah, as it is stated: /b “And these are the children of Zibeon: Aiah and Anah; b this is Anah who found the mules in the wilderness, /b as he fed the donkeys of Zibeon his father” (Genesis 36:24)., b The interpreters /b of Torah b symbolism [ i ḥamurot /i ] would say: Anah was /b the product of an incestuous relationship, and as a result he was spiritually b unfit /b to produce offspring. b Therefore, /b he b brought /b an example of b unfitness, /b i.e., an animal physically unfit to produce offspring, b into the world, as it is stated: “These are the sons of Seir the Horite, /b the inhabitants of the land: Lotan, and Shoval, and Zibeon, and Anah” (Genesis 36:20). b And it is /b also b stated: “And these are the sons of Zibeon: Aiah and Anah” /b (Genesis 36:24). One verse describes both Anah and Zibeon as sons of Seir, meaning that they are brothers, while the other verse describes Anah as Zibeon’s son. b Rather, this teaches that Zibeon cohabited with his mother, /b the wife of Seir, b and fathered Anah from her. /b He is called Seir’s son although in fact he was the offspring of Seir’s son and Seir’s wife.,The Gemara asks: b And perhaps there were two /b people named b Anah, /b one the son of Zibeon and the other the son of Seir? b Rava said: I will state a matter /b that even b King Shapur did not state. And who is /b this King Shapur? This cannot be a reference to Shapur, king of Persia; rather, it must be an epithet for someone else. He is b Shmuel, /b whose legal rulings were accepted by the public like the edicts of a king by his subjects. b Some say /b a different version, that it was b Rav Pappa /b who b said: I will state a matter /b that even b King Shapur did not state. And who is he /b that Rav Pappa is referring to by the epithet King Shapur? He is b Rava. The verse said: “This is Anah /b who found the mules,” indicating that b he is /b the same b Anah /b mentioned b initially /b in the earlier verse., b The Sages taught: Ten phenomena were created on Shabbat eve during twilight, and they were: /b Miriam’s b well, and manna, and /b the b rainbow, writing, and the writing instrument, and the tablets, the grave of Moses, and the cave in which Moses and Elijah stood, the opening of the mouth of /b Balaam’s b donkey, and the opening of the mouth of the earth to swallow the wicked /b in the time of Korah. b And some say /b that b even Aaron’s staff /b was created then with b its almonds and its blossoms. Some say /b that b even the demons /b were created at this time. b And some say /b that b even /b |
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37. Babylonian Talmud, Sukkah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •menstrual impurity Found in books: Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 105; Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 105| 53a. אשה היתה בוררת חטים לאור של בית השואבה:,חסידים ואנשי מעשה כו': ת"ר יש מהן אומרים אשרי ילדותנו שלא ביישה את זקנותנו אלו חסידים ואנשי מעשה ויש מהן אומרים אשרי זקנותנו שכפרה את ילדותנו אלו בעלי תשובה אלו ואלו אומרים אשרי מי שלא חטא ומי שחטא ישוב וימחול לו,תניא אמרו עליו על הלל הזקן כשהיה שמח בשמחת בית השואבה אמר כן אם אני כאן הכל כאן ואם איני כאן מי כאן הוא היה אומר כן למקום שאני אוהב שם רגלי מוליכות אותי אם תבא אל ביתי אני אבא אל ביתך אם אתה לא תבא אל ביתי אני לא אבא אל ביתך שנאמר (שמות כ, כד) בכל המקום אשר אזכיר את שמי אבא אליך וברכתיך,אף הוא ראה גלגולת אחת שצפה על פני המים אמר לה על דאטפת אטפוך ומטיפיך יטופון אמר רבי יוחנן רגלוהי דבר איניש אינון ערבין ביה לאתר דמיתבעי תמן מובילין יתיה,הנהו תרתי כושאי דהוו קיימי קמי שלמה (מלכים א ד, ג) אליחרף ואחיה בני שישא סופרים דשלמה הוו יומא חד חזייה למלאך המות דהוה קא עציב א"ל אמאי עציבת א"ל דקא בעו מינאי הני תרתי כושאי דיתבי הכא מסרינהו לשעירים שדרינהו למחוזא דלוז כי מטו למחוזא דלוז שכיבו,למחר חזיא מלאך המות דהוה קבדח א"ל אמאי בדיחת א"ל באתר דבעו מינאי תמן שדרתינהו מיד פתח שלמה ואמר רגלוהי דבר איניש אינון ערבין ביה לאתר דמיתבעי תמן מובילין יתיה,תניא אמרו עליו על רבן שמעון בן גמליאל כשהיה שמח שמחת בית השואבה היה נוטל שמנה אבוקות של אור וזורק אחת ונוטל אחת ואין נוגעות זו בזו וכשהוא משתחוה נועץ שני גודליו בארץ ושוחה ונושק את הרצפה וזוקף ואין כל בריה יכולה לעשות כן וזו היא קידה,לוי אחוי קידה קמיה דרבי ואיטלע והא גרמא ליה והאמר רבי אלעזר לעולם אל יטיח אדם דברים כלפי מעלה שהרי אדם גדול הטיח דברים כלפי מעלה ואיטלע ומנו לוי הא והא גרמא ליה,לוי הוה מטייל קמיה דרבי בתמני סכיני שמואל קמיה שבור מלכא בתמניא מזגי חמרא אביי קמיה (דרבא) בתמניא ביעי ואמרי לה בארבעה ביעי,תניא אמר ר' יהושע בן חנניה כשהיינו שמחים שמחת בית השואבה לא ראינו שינה בעינינו כיצד שעה ראשונה תמיד של שחר משם לתפלה משם לקרבן מוסף משם לתפלת המוספין משם לבית המדרש משם לאכילה ושתיה משם לתפלת המנחה משם לתמיד של בין הערבים מכאן ואילך לשמחת בית השואבה,איני והאמר רבי יוחנן שבועה שלא אישן שלשה ימים מלקין אותו וישן לאלתר אלא הכי קאמר לא טעמנו טעם שינה דהוו מנמנמי אכתפא דהדדי:,חמש עשרה מעלות: אמר ליה רב חסדא לההוא מדרבנן דהוי קמסדר אגדתא קמיה א"ל שמיע לך הני חמש עשרה מעלות כנגד מי אמרם דוד א"ל הכי אמר רבי יוחנן בשעה שכרה דוד שיתין קפא תהומא ובעי למשטפא עלמא אמר דוד חמש עשרה מעלות והורידן אי הכי חמש עשרה מעלות יורדות מיבעי ליה,אמר ליה הואיל ואדכרתן (מלתא) הכי אתמר בשעה שכרה דוד שיתין קפא תהומא ובעא למשטפא עלמא אמר דוד מי איכא דידע אי שרי למכתב שם | 53a. It was so bright that b a woman would /b be able to b sort wheat by the light of the /b Celebration of the b Place of the Drawing /b of the Water.,§ The mishna continues: b The pious and the men of action /b would dance before the people who attended the celebration. b The Sages taught /b in the i Tosefta /i that b some of them would say /b in their song praising God: b Happy is our youth, /b as we did not sin then, b that did not embarrass our old age. These are the pious and the men of action, /b who spent all their lives engaged in Torah and mitzvot. b And some would say: Happy is our old age, that atoned for our youth /b when we sinned. b These are the penitents. /b Both b these and those say: Happy is he who did not sin; and he who sinned should repent and /b God b will absolve him. /b , b It is taught /b in the i Tosefta /i : b They said about Hillel the Elder that when he was rejoicing at the Celebration of the Place of the Drawing /b of the Water b he said this: If I am here, everyone is here; and if I am not here, who is here? /b In other words, one must consider himself as the one upon whom it is incumbent to fulfill obligations, and he must not rely on others to do so. b He would /b also b say this: To the place that I love, there my feet take me, /b and therefore, I come to the Temple. And the Holy One, Blessed be He, says: b If you come to My house, I will come to your house; if you do not come to My house, I will not come to your house, as it is stated: “In every place that I cause My name to be mentioned, I will come to you and bless you” /b (Exodus 20:21).,The Gemara cites another statement of Hillel the Elder. b Additionally, he saw one skull that was floating on the water /b and b he said to it: Because you drowned /b others, b they drowned you, and those that drowned you will be drowned. /b That is the way of the world; everyone is punished measure for measure. Apropos following one’s feet, b Rabbi Yoḥa said: The feet of a person are responsible for him; to the place where he is in demand, there they lead him. /b ,The Gemara relates with regard to b these two Cushites who would stand before Solomon: “Elihoreph and Ahijah, the sons of Shisha” /b (I Kings 4:3), and b they were scribes of Solomon. One day /b Solomon b saw that the Angel of Death was sad. He said to him: Why are you sad? He said to him: They are asking me /b to take the lives of b these two Cushites who are sitting here. /b Solomon b handed them to the demons /b in his service, b and sent them to the district of Luz, /b where the Angel of Death has no dominion. b When they arrived at the district of Luz, they died. /b , b The following day, /b Solomon b saw that the Angel of Death was happy. He said to him: Why are you happy? He replied: In the place that they asked me /b to take them, b there you sent them. /b The Angel of Death was instructed to take their lives in the district of Luz. Since they resided in Solomon’s palace and never went to Luz, he was unable to complete his mission. That saddened him. Ultimately, Solomon dispatched them to Luz, enabling the angel to accomplish his mission. That pleased him. b Immediately, Solomon began /b to speak b and said: The feet of a person are responsible for him; to the place where he is in demand, there they lead him. /b ,§ b It is taught /b in a i baraita /i : b They said about Rabban Shimon ben Gamliel that when he would rejoice at the Celebration of the Place of the Drawing /b of the Water, b he would take eight flaming torches and toss one and catch another, /b juggling them, b and, /b though all were in the air at the same time, b they would not touch each other. And when he would prostrate himself, he would insert his two thumbs into the ground, and bow, and kiss the floor /b of the courtyard b and straighten, and /b there was b not any /b other b creature /b that b could do that /b due to the extreme difficulty involved. b And this was the /b form of bowing called b i kidda /i /b performed by the High Priest.,The Gemara relates: b Levi demonstrated a i kidda /i before Rabbi /b Yehuda HaNasi and strained his thigh b and came up lame. /b The Gemara asks: b And is that what caused him /b to be lame? b But didn’t Rabbi Elazar say: One should never speak impertinently toward /b God b above; as a great person /b once b spoke impertinently toward /b God b above, /b and even though his prayers were answered, he was still punished b and came up lame. And who /b was this great person? It was b Levi. /b Apparently his condition was not caused by his bow. The Gemara answers: There is no contradiction. Both b this and that caused him /b to come up lame; because he spoke impertinently toward God, he therefore was injured when exerting himself in demonstrating i kidda /i .,Apropos the rejoicing of Rabban Shimon ben Gamliel at the Celebration of the Place of the Drawing of the Water, the Gemara recounts: b Levi would walk before Rabbi /b Yehuda HaNasi juggling b with eight knives. Shmuel /b would juggle b before King Shapur with eight glasses of wine /b without spilling. b Abaye /b would juggle b before Rabba with eight eggs. Some say /b he did so b with four eggs. /b All these were cited., b It is taught /b in a i baraita /i that b Rabbi Yehoshua ben Ḥaya said: When we would rejoice /b in b the Celebration of the Place of the Drawing /b of the Water, b we did not see sleep in our eyes /b the entire Festival. b How so? /b In the b first hour /b of the day, b the daily morning offering /b was sacrificed and everyone came to watch. b From there /b they proceeded b to /b engage in b prayer /b in the synagogue; b from there, to /b watch the sacrifice of b the additional offerings; from there, /b to the synagogue b to /b recite b the additional prayer. From there /b they would proceed b to the study hall /b to study Torah; b from there to the eating and drinking /b in the i sukka /i ; b from there to the afternoon prayer. From there /b they would proceed b to the daily afternoon offering /b in the Temple. b From this /b point b forward, /b they proceeded b to the Celebration of the Place of the Drawing /b of the Water.,The Gemara wonders: b Is that so? But didn’t Rabbi Yoḥa say: /b One who took b an oath that I will not sleep three days, one flogs him /b immediately for taking an oath in vain, b and he /b may b sleep immediately /b because it is impossible to stay awake for three days uninterrupted. b Rather, this is what /b Rabbi Yehoshua b is saying: We did not experience the sense of /b actual b sleep, because they would /b merely b doze on each other’s shoulders. /b In any case, they were not actually awake for the entire week.,§ The mishna continues: The musicians would stand on the b fifteen stairs /b that descend from the Israelites’ courtyard to the Women’s Courtyard, corresponding to the fifteen Songs of the Ascents in Psalms. b Rav Ḥisda said to one of the Sages who was organizing i aggada /i before him: Did you hear /b with regard to b these fifteen /b Songs of b Ascents /b in Psalms, b corresponding to what did David say them? He said to him /b that b this /b is what b Rabbi Yoḥa said: At the time that David dug the drainpipes /b in the foundation of the Temple, the waters of b the depths rose and sought to inundate the world. /b Immediately, b David recited the fifteen /b Songs of the b Ascents and caused them to subside. /b Rav Ḥisda asked: b If so, /b should they be called b fifteen /b Songs of the b Ascents? They should have been /b called Songs of the b Descents. /b ,Rav Ḥisda continued and b said to him: Since you reminded me /b of this b matter, this is /b what b was /b originally b stated: At the time that David dug the drainpipes, /b the waters of b the depths rose and sought to inundate the world. David said: Is there anyone who knows whether it is permitted to write the /b sacred b name /b |
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38. Babylonian Talmud, Hagigah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •menstrual impurity Found in books: Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 105; Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 105| 5a. ומחריא תנורא שקלתא ואנחתא אגבה דכרעה קדחא ואיתרע מזלה ואייתיתה,א"ל רב ביבי בר אביי אית לכו רשותא למיעבד הכי אמר ליה ולא כתיב ויש נספה בלא משפט א"ל והכתיב (קהלת א, ד) דור הולך ודור בא,אמר דרעינא להו אנא עד דמלו להו לדרא והדר משלימנא ליה לדומה א"ל סוף סוף שניה מאי עבדת אמר אי איכא צורבא מרבנן דמעביר במיליה מוסיפנא להו ליה והויא חלופיה,רבי יוחנן כי מטי להאי קרא בכי (איוב ב, ג) ותסיתני בו לבלעו חנם עבד שרבו מסיתין לו וניסת תקנה יש לו רבי יוחנן כי מטי להאי קרא בכי (איוב טו, טו) הן בקדושיו לא יאמין אי בקדושיו לא יאמין במאן יאמין,יומא חד הוה קא אזיל באורחא חזייה לההוא גברא דהוה מנקיט תאני שביק הנך דמטו ושקיל הנך דלא מטו א"ל לאו הני מעלן טפי א"ל הני לאורחא בעינן להו הני נטרן והני לא נטרן אמר היינו דכתיב הן בקדושיו לא יאמין,איני והא ההוא תלמידא דהוה בשיבבותיה דרבי אלכסנדרי ושכיב אדזוטר ואמר אי בעי האי מרבנן הוה חיי ואם איתא דלמא מהן בקדושיו לא יאמין הוה ההוא מבעט ברבותיו הוה,רבי יוחנן כי מטי להאי קרא בכי (מלאכי ג, ה) וקרבתי אליכם למשפט והייתי עד ממהר במכשפים ובמנאפים ובנשבעים לשקר ובעושקי שכר שכיר עבד שרבו מקרבו לדונו וממהר להעידו תקנה יש לו,אמר רבי יוחנן בן זכאי אוי לנו ששקל עלינו הכתוב קלות כחמורות,אמר ריש לקיש כל המטה דינו של גר כאילו מטה דינו של מעלה שנאמר (מלאכי ג, ה) ומטי גר ומטי כתיב א"ר חנינא בר פפא כל העושה דבר ומתחרט בו מוחלין לו מיד שנאמר (מלאכי ג, ה) ולא יראוני הא יראוני מוחלין להם מיד,רבי יוחנן כי מטי להאי קרא בכי (קהלת יב, יד) כי את כל מעשה האלהים יביא במשפט על כל נעלם עבד שרבו שוקל לו שגגות כזדונות תקנה יש לו,מאי על כל נעלם אמר רב זה ההורג כינה בפני חברו ונמאס בה ושמואל אמר זה הרק בפני חבירו ונמאס,מאי אם טוב ואם רע אמרי דבי ר' ינאי זה הנותן צדקה לעני בפרהסיא כי הא דרבי ינאי חזייה לההוא גברא דקא יהיב זוזא לעני בפרהסיא אמר ליה מוטב דלא יהבת ליה מהשתא דיהבת ליה וכספתיה,דבי ר' שילא אמרי זה הנותן צדקה לאשה בסתר דקא מייתי לה לידי חשדא רבא אמר זה המשגר לאשתו בשר שאינו מחותך בערבי שבתות,והא רבא משגר שאני בת רב חסדא דקים ליה בגווה דבקיאה,רבי יוחנן כי מטי להאי קרא בכי (דברים לא, כא) והיה כי תמצאן אותו רעות רבות וצרות עבד שרבו ממציא לו רעות וצרות תקנה יש לו,מאי רעות וצרות אמר רב רעות שנעשות צרות זו לזו כגון זיבורא ועקרבא,ושמואל אמר זה הממציא לו מעות לעני בשעת דוחקו אמר רבא היינו דאמרי אינשי זוזא לעללא לא שכיחא לתליתא שכיח,(דברים לא, יז) וחרה אפי בו ביום ההוא ועזבתים והסתרתי פני מהם אמר רב ברדלא בר טביומי אמר רב כל שאינו בהסתר פנים אינו מהם כל שאינו בוהיה לאכול | 5a. b and sweeping the oven. She took /b the fire b and set it on her foot; she was scalded and her luck suffered, /b which gave me the opportunity, b and I brought her. /b , b Rav Beivai bar Abaye said to /b the Angel of Death: Do b you have the right to act in this /b manner, to take someone before his time? The Angel of Death b said to him: And /b is it b not written: “But there are those swept away without justice” /b (Proverbs 13:23)? Rav Beivai b said to him: And isn’t it written: “One generation passes away, and another generation comes” /b (Ecclesiastes 1:4), which indicates that there is a predetermined amount of time for the life of every generation., b He said /b to him: b I shepherd them, /b not releasing them b until /b the years of b the generation are completed, and then I pass them on to /b the angel b Duma /b who oversees the souls of the dead. Rav Beivai b said to him: Ultimately, what do you do /b with b his /b extra b years, /b those taken away from this individual? The Angel of Death b said /b to him: b If there is a Torah scholar who disregards his /b personal b matters, /b i.e., who overlooks the insults of those who wrong him, b I add those /b years b to him and he becomes /b the deceased’s b replacement /b for that time.,§ The Gemara returns to the previous topic. b When Rabbi Yoḥa reached this verse, he cried, /b as God said to the Satan about Job: b “Although you did incite Me against him, to destroy him without cause” /b (Job 2:3). Rabbi Yoḥa said: With regard to b a slave whose master /b is one whom others b incite /b to act harshly against the slave b and /b the master b is incited /b to do so, b is there a remedy for /b the slave? Additionally, b when Rabbi Yoḥa reached this verse, he cried: “Behold He puts no trust in His sacred ones” /b (Job 15:15), saying: b If He does not place trust in His sacred ones, in whom /b does b He place trust? /b ,The Gemara relates: b One day /b Rabbi Yoḥa b was walking along the road, /b and b he saw a certain man who was picking figs /b in an unusual manner: b He left the ones that had reached /b the stage of ripeness b and took those that had not /b yet b reached /b that state. Rabbi Yoḥa b said to him: Aren’t these /b ripe ones b much better? He said to him: I need these /b dates b for the road; these /b that are not yet ripe b will be preserved, and these /b that are already ripe b will not be preserved. /b Rabbi Yoḥa b said: This is /b the same b as is written: “Behold He puts no trust in His sacred ones”; /b there are righteous people whom God takes from this world before their time, as He knows that in the future they will stumble.,The Gemara asks: b Is that so? But there was a certain student in the neighborhood of Rabbi Alexandri, and he died while /b he was still b young. And /b Rabbi Alexandri b said: If this /b young b Sage had wanted, he would have lived, /b i.e., his actions caused him to die young. b And if it is so, /b as Rabbi Yoḥa suggested, b perhaps /b this student was b from /b those concerning whom it is written: b “Behold he puts no trust in his sacred ones,” /b and it was not his sins that caused his death. The Gemara answers: b That /b student b was /b one who acted b irreverently toward his teachers, /b and Rabbi Alexandri knew of his improper behavior., b When Rabbi Yoḥa reached this verse, he cried: “And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false witnesses, and against those who oppress the hireling in his wages, /b the widow, and the fatherless, and who turn aside the convert from his right, and do not fear Me, says the Lord” (Malachi 3:5). He said: With regard to b a slave whose master comes near to him to judge him and is swift to testify /b against b him, /b is b there a remedy for him? /b ,With regard to that same verse, b Rabbi Yoḥa ben Zakkai said: Woe to us, as the verse weighs lenient /b mitzvot b for us like /b more b stringent /b mitzvot, as it lists both those who violate sins punishable by death, e.g., sorcerers and adulterers, with those who violate apparently less severe sins, e.g., those who withhold payment from a hired worker., b Reish Lakish said: Anyone who distorts the judgment of a convert, it is /b considered b as if he distorted the judgment of /b the One b above, as it is stated: “And who turn aside [ i umattei /i ] the convert” /b (Malachi 3:5). This term b is written /b as: b i Umatti /i , /b turn Me aside, i.e., one who distorts the judgment of a convert it considered as though he distorts the judgment of God, as it were. b Rabbi Ḥanina bar Pappa said: Anyone who does something /b sinful b and regrets it, he is forgiven immediately, as it is stated: “And do not fear Me” /b (Malachi 3:5), which indicates that if b they /b do b fear Me /b and are embarrassed to sin before God, b they are forgiven immediately. /b ,Additionally, b when Rabbi Yoḥa reached this verse, he cried: “For God shall bring every work into the judgment concerning every hidden thing” /b (Ecclesiastes 12:14). He said: With regard to b a slave whose master weighs his unwitting /b sins b like intentional /b ones, i.e., God punishes him even for an action that was hidden from him, b is there a remedy for him? /b ,The Gemara asks: b What /b sin is the verse referring to when it states: b “Concerning every hidden thing”? Rav said: This /b is referring to b one who kills a louse in the presence of another and /b his friend b is disgusted by it. /b God judges him for the unintentional discomfort he caused. b And /b similarly, b Shmuel said: This /b is referring to b one who spits in the presence of another /b and his friend b is disgusted /b by his action.,The Gemara asks: b What /b is the meaning of the end of that verse: b “Whether it be good, or whether it be evil” /b (Ecclesiastes 12:14)? This verse indicates that God judges man harshly even for the good deeds he performs. The Sages b from the school of Rabbi Yannai say: This /b verse is referring to b one who gives charity to a poor person in public. /b Although he performed a good deed, he embarrassed the pauper, b as in this /b case b of Rabbi Yannai, /b who b saw a certain man who was giving a dinar to a poor person in public. He said to him: /b It would have been b better had you not given /b it b to him than /b what you did, as b now you gave /b it to b him and embarrassed him. /b ,The Sages from b the school of Rabbi Sheila say: This /b verse is referring to b one who gives charity to a woman in private, as he subjects her to suspicion, /b for people might think that he is engaging her services as a prostitute. b Rava said: This /b is referring to b one who sends his wife meat that is not sliced, /b i.e., that has not yet had the prohibited sciatic nerve removed, b on Shabbat eve. /b Since she is in a hurry she might not notice and will perhaps cook the prohibited meat.,The Gemara asks: b But /b yet b Rava /b himself would b send /b this type of meat to his wife on Shabbat eve. The Gemara answers: b The daughter of Rav Ḥisda, /b Rava’s wife, b is different, as he was certain about her that she was an expert /b in this matter. Rava trusted that his wife would realize the sciatic nerve had not been removed even when she was in a hurry on Shabbat eve.,Additionally, b when Rabbi Yoḥa reached this verse, he cried: “Then it shall come to pass, when many evils and troubles are come upon them” /b (Deuteronomy 31:21). He said: With regard to b a slave whose master brings upon him evils and troubles, is there a remedy for him? /b ,The Gemara asks: b What /b is the verse referring to when it states: b “Evils and troubles”? Rav said: Evils that become troubles for one another, /b i.e., the remedy for one problem has a deleterious effect on the other. b For example, /b one who is stung by a b hornet and a scorpion. /b The sting of a hornet must be treated only with a cold ointment, while that of a scorpion must be treated with a hot ointment. As these medicaments are mutually exclusive, one cannot treat both stings at the same time., b And Shmuel said: This /b verse is referring to b one who provides money to a poor person /b as a loan b during his exigent /b ficial b circumstances, /b but immediately after the borrower is released from the initial pressure by receiving the loan, the lender begins to demand repayment, subjecting the recipient to further pressure. b Rava said /b that b this /b explains the folk saying b that people say: A dinar for produce is not found; for hanging /b it can be b found. /b A poor person cannot find money to buy basic necessities; however, when the lenders hang on and pressure him he must come up with the money somehow.,On the same topic the Gemara states: b “Then My anger shall be kindled against them in that day, and I will forsake them, and I will hide My face from them, /b and they shall be devoured” (Deuteronomy 31:17). b Rav Bardela bar Tavyumei said /b that b Rav said: Anyone who is not subject to /b His b hiding of the face, /b i.e., whose prayers are invariably answered, b is not from /b the Jewish people, as the verse states about the Jewish people that God will hide His face from them as a result of their sins. Similarly, b anyone /b who b is not subject to: “And they shall be devoured,” /b i.e., gentiles do not steal his money, |
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39. Babylonian Talmud, Shevuot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •impurity, menstrual Found in books: Lavee (2017), The Rabbinic Conversion of Judaism The Unique Perspective of the Bavli on Conversion and the Construction of Jewish Identity, 53| 39a. שכל העולם כולו נזדעזע בשעה שאמר הקב"ה בסיני (שמות כ, ו) לא תשא את שם ה' אלהיך לשוא,וכל עבירות שבתורה נאמר בהן ונקה וכאן נאמר לא ינקה וכל עבירות שבתורה נפרעין ממנו וכאן ממנו וממשפחתו שנאמר (קהלת ה, ה) אל תתן את פיך לחטיא את בשרך ואין בשרו אלא קרובו שנאמר (ישעיהו נח, ז) ומבשרך לא תתעלם,וכל עבירות שבתורה נפרעין ממנו וכאן ממנו ומכל העולם כולו שנאמר (הושע ד, ב) אלה וכחש,ואימא עד דעביד להו לכולהו לא ס"ד דכתיב (ירמיהו כג, י) מפני אלה אבלה הארץ וכתיב (הושע ד, ג) על כן תאבל הארץ ואומלל כל יושב בה,וכל עבירות שבתורה אם יש לו זכות תולין לו שנים ושלשה דורות וכאן נפרעין ממנו לאלתר שנאמר (זכריה ה, ד) הוצאתיה נאם ה' צבאות ובאה אל בית הגנב ואל בית הנשבע בשמי לשקר ולנה בתוך ביתו וכלתו ואת עציו ואת אבניו,הוצאתיה לאלתר ובאה אל בית הגנב זה הגונב דעת הבריות שאין לו ממון אצל חבירו וטוענו ומשביעו ואל בית הנשבע בשמי לשקר כמשמעו ולנה בתוך ביתו וכלתו ואת עציו ואת אבניו הא למדת דברים שאין אש ומים מכלין אותן שבועת שקר מכלה אותן,אם אמר איני נשבע פוטרין אותו מיד ואם אמר הריני נשבע העומדין שם אומרים זה לזה (במדבר טז, כו) סורו נא מעל אהלי האנשים הרשעים האלה וגו' וכשמשביעין אותו אומרים לו הוי יודע שלא על דעתך אנו משביעין אותך אלא על דעת המקום ועל דעת ב"ד,שכן מצינו במשה רבינו כשהשביע את ישראל אמר להן דעו שלא על דעתכם אני משביע אתכם אלא על דעת המקום ועל דעתי שנאמר (דברים כט, יג) ולא אתכם לבדכם וגו',כי את אשר ישנו פה אין לי אלא אותן העומדין על הר סיני דורות הבאים וגרים העתידין להתגייר מנין ת"ל (דברים כט, יד) ואת אשר איננו,ואין לי אלא מצוה שקיבלו עליהם מהר סיני מצות העתידות להתחדש כגון מקרא מגילה מנין ת"ל (אסתר ט, כז) קימו וקבלו קיימו מה שקבלו כבר,מאי אף היא בלשונה נאמרה,כדתנן אלו נאמרין בכל לשון פרשת סוטה וידוי מעשר קריאת שמע ותפלה וברכת המזון ושבועת העדות ושבועת הפקדון וקאמר נמי שבועת הדיינין אף היא בלשונה נאמרה,אמר מר אומרין לו הוי יודע שכל העולם כולו נזדעזע בשעה שאמר הקב"ה לא תשא את שם ה' אלהיך לשוא מ"ט אילימא משום דאתיהב בסיני עשר דברות נמי אתיהב,ואלא משום דחמירא ומי חמירא והתנן אלו הן קלות עשה ולא תעשה חוץ מלא תשא חמורות זו כריתות ומיתות ב"ד ולא תשא עמהן,אלא כדקתני טעמא וכל עבירות שבתורה נאמר בהן ונקה וכאן נאמר לא ינקה,וכל עבירות שבתורה לא נאמר בהן לא ינקה והכתיב (שמות לד, ז) ונקה לא ינקה,ההוא מיבעי ליה לכדרבי אלעזר דתניא רבי אלעזר אומר אי אפשר לומר ונקה שכבר נאמר לא ינקה א"א לומר לא ינקה שכבר נאמר ונקה הא כיצד מנקה הוא לשבים ואינו מנקה לשאינן שבים,כל עבירות שבתורה נפרעין ממנו וכאן ממנו וממשפחתו וכל עבירות שבתורה ממשפחתו לא,והכתיב (ויקרא כ, ה) ושמתי אני את פני באיש ההוא ובמשפחתו ותניא אמר ר"ש אם הוא חטא משפחתו מה חטאת לומר לך אין לך משפחה שיש בה מוכס שאין כולה מוכסין ושיש בה לסטים שאין כולה לסטים מפני שמחפין עליו,התם בדינא אחרינא הכא בדינא דידיה כדתניא רבי אומר והכרתי אותו מה ת"ל לפי שנאמר ושמתי אני את פני יכול כל המשפחה כולה בהיכרת ת"ל אותו אותו בהיכרת ולא כל המשפחה כולה בהיכרת,וכל עבירות שבתורה נפרעין ממנו וכאן ממנו ומכל העולם כולו (שנאמר אלה וכחש וכתיב על כן תאבל הארץ ואימא עד דעביד להו לכולהו לא ס"ד דכתיב מפני אלה אבלה הארץ),וכל עבירות שבתורה מכל העולם לא והכתיב (ויקרא כו, לז) וכשלו איש באחיו איש בעון אחיו מלמד שכל ישראל ערבים זה בזה | 39a. b that the entire world trembled when the Holy One, Blessed be He, said at /b Mount b Sinai: “You shall not take the name of the Lord, your God, in vain, /b for the Lord will not hold guiltless one who takes His name in vain” (Exodus 20:7)., b And /b be aware that b with regard to all of the /b other b transgressions in the Torah it is stated: “And will…clear the guilty [ i venakkeh /i ]” /b (Exodus 34:7); b whereas here, /b with regard to taking a false oath, b it is stated: “Will not hold guiltless [ i lo yenakkeh /i ].” And /b be aware that with regard to b all of the /b other b transgressions in the Torah, punishment is exacted /b only b from /b the transgressor, whereas b here, /b punishment is exacted b from him and from his family, as it is stated: “Do not allow your mouth to bring your flesh into guilt” /b (Ecclesiastes 5:5). The verse indicates that one who sins with his mouth, by taking a false oath, causes his flesh to be punished as well; b and one’s flesh is nothing other than his relative, as it is stated: “And that you not hide yourself from your own flesh” /b (Isaiah 58:7)., b And /b be aware that with regard to b all of the /b other b transgressions in the Torah, punishment is exacted /b only b from /b the transgressor; whereas b here, /b punishment is exacted b from him and from the entire world, as it is stated: “Swearing, and lying, /b and murdering, and stealing, and committing adultery, they break all bounds…Therefore, the land mourns, and everyone who dwells therein languishes” (Hosea 4:2–3).,The Gemara suggests: b And /b why not b say /b that punishment is not exacted from the entire world b unless he commits all of /b the sins mentioned in the verse? The Gemara answers: This should b not enter your mind, as it is written: “Because of swearing the land mourns” /b (Jeremiah 23:10), indicating that taking a false oath is sufficient to cause the land to mourn. b And it is /b similarly b written /b in the verse in Hosea: b “Therefore, the land mourns, and everyone who dwells therein languishes.” /b Both verses employ a term of mourning.,The i baraita /i continues with the judges’ forewarning: b And /b be aware that with regard to b all the /b other b transgressions in the Torah, if /b the transgressor b has merit, /b God b suspends his /b punishment for b two or three generations, /b and only if his descendants follow in his ways are they punished. Whereas b here, punishment is exacted from him immediately, as it is stated: /b “This is the curse that goes forth over the face of the whole land… b I cause it to go forth, says the Lord of hosts, and it shall enter into the house of the thief, and into the house of he who swears falsely by My name; and it shall abide in the midst of his house and shall consume it, with its timber and its stones” /b (Zechariah 5:3–4).,The i baraita /i analyzes the verse: b “I cause it to go forth” /b means b immediately. “And it shall enter into the house of the thief”; this /b is referring to b one who deceives people, /b e.g., one b who has no money in the possession of another, but claims /b money from b him and administers an oath to him /b in court, thereby causing an oath to be taken in vain. b “And into the house of he who swears falsely by My name” /b is b as it indicates, /b in accordance with its straightforward meaning. From the end of the verse: b “And it shall abide in the midst of his house and shall consume it, with its timber and its stones,” you have therefore learned /b that b a false oath consumes things that /b even b fire and water do not consume, /b such as stones.,The i baraita /i continues: b If /b the defendant b says /b at this point: b I will not take an oath, /b the court b dismisses him immediately, /b and rules him liable to pay. b And if he says: I will take an oath, the /b people b standing there say to each other: “Depart, I pray you, from the tents of these wicked men, /b and touch nothing of theirs, lest you be swept away in all their sins” (Numbers 16:26). b And when /b the judges b administer the oath to him, they say to him: Be aware that we administer an oath to you not according to your understanding /b of the oath, b but according to the /b objective b understanding of the Omnipresent and according to the understanding of the court, /b i.e., the judges’ intention.,This is b as we /b have b found /b written b with regard to Moses, our teacher. When he administered an oath to the Jewish people /b in the plains of Moab so that they would accept the Torah upon themselves, b he said to them: Know that /b it is b not according to your understanding that I administer an oath to you, but according to the understanding of the Omnipresent and according to my understanding. As it is stated: “Neither with you only /b do I make this covet and this oath” (Deuteronomy 29:13), which is homiletically interpreted to mean: Not only according to your intention.,Having quoted a verse, the i baraita /i tangentially interprets the subsequent verse. From the phrase: b “But with he who stands here /b with us this day” (Deuteronomy 29:14), b I have /b derived b only /b that b those who stood at Mount Sinai /b were included in this covet. b From where /b do I derive that b the subsequent generations, and the converts who will convert in the future, /b were also included? b The verse states: “And also with he who is not here /b with us this day” (Deuteronomy 29:14)., b And I have /b derived b only /b that the b mitzvot that /b the Jewish people b accepted upon themselves at Mount Sinai /b were included in the oath. b From where /b is it derived that b mitzvot that were to be initiated in the future, for example, the reading of the Megilla, /b the Scroll of Esther, on Purim, were also included? b The verse states: /b “The Jews b ordained and took /b upon themselves…that they would keep these two days” (Esther 9:27), which is homiletically interpreted to mean: b They ordained, /b in the generation of Esther, mitzvot b that they had already accepted /b upon themselves by oath in the plains of Moab.,§ The Gemara analyzes the i baraita /i . b What /b is the precise meaning of the statement: An oath imposed by the judges b may also /b be b recited in its language? /b ,The Gemara answers: It is b as we learned /b in a mishna ( i Sota /i 32a): b These are recited in any language /b and it is not required that they be recited in Hebrew: b The portion of /b the warning and the oath administered by the priest to b a woman suspected by her husband of having been unfaithful [ i sota /i ]; the declaration of tithes, /b which occurs after the third and the sixth year of the seven-year Sabbatical cycle, when one declares that he has given his tithes appropriately; b the recitation of i Shema /i ; and /b the i Amida /i b prayer; and Grace after Meals; and the oath of testimony, /b where one takes an oath that he does not have any testimony to provide on a given issue; b and the oath on a deposit, /b where one takes an oath that he does not have possession of another’s deposit. All these may be recited in any language. b And /b the i baraita /i b also states, /b as an addendum to this i halakha /i , that b an oath /b imposed b by the judges may also /b be b recited in its language, /b i.e., in any language.,§ b The Master said /b in the i baraita /i above that the judges b say to him: Be aware that the entire world trembled when the Holy One, Blessed be He, said: “You shall not take the name of the Lord, your God, in vain.” What is the reason /b that the entire world trembled? b If we say /b it was b because /b this prohibition b was given at /b Mount b Sinai, /b this is difficult, as when the entire world trembled, the rest of the b Ten Commandments were also given /b at Mount Sinai. This quality is not unique to this specific prohibition., b And /b if it is b rather due to /b the fact b that /b this prohibition is b severe, is it /b more b severe /b than all the other prohibitions? b But didn’t we learn /b in a i baraita /i : b These are minor /b transgressions: Violation of an ordinary b positive /b mitzva b and /b an ordinary b negative /b mitzva, b except for: “You shall not take /b the name of the Lord, your God, in vain.” And these are b major /b transgressions: Those for which one is liable to receive b excision from the World-to-Come [ i karet /i ] or a court /b -imposed b death /b penalty; b and “You shall not take /b the name of the Lord, your God, in vain” is also b among them. /b Evidently, this transgression is no more severe than transgressions that incur i karet /i or the death penalty., b Rather, the reason /b the world trembled particularly when this prohibition was given is b as it is taught /b subsequently in the i baraita /i : b And with regard to all of the /b other b transgressions in the Torah it is stated: “And will…clear the guilty,” whereas here, it is stated: “Will not hold guiltless.” /b ,The Gemara asks: b And is it not stated with regard to all of the /b other b transgressions in the Torah /b that God b “will not hold guiltless [ i lo yenakkeh /i ]” /b one who transgresses? b But isn’t it written: “And Who will by no means clear the guilty [ i venakkeh lo yenakkeh /i ]” /b (Exodus 34:7)?,The Gemara answers: b That /b verse is b necessary for /b that which is derived through the homiletic interpretation b of Rabbi Elazar, as it is taught /b in a i baraita /i : b Rabbi Elazar says: It is not possible to say: And will clear the guilty [ i venakkeh /i ], /b about all transgressions, b since: Will not clear the guilty [ i lo yenakkeh /i ], is already stated. /b And b it is not possible to say: Will not clear the guilty [ i lo yenakkeh /i ], since: And will clear the guilty [ i venakkeh /i ], is already stated. How /b can b these /b texts be reconciled? The Holy One, Blessed be b He, clears those /b guilty ones b who repent and does not clear those who do not repent. /b ,§ It is stated in the i baraita /i that with regard to b all of the transgressions in the Torah, punishment is exacted /b only b from /b the transgressor, whereas b here, /b punishment is exacted b from him and from his family. /b The Gemara asks: b And /b is punishment b not /b exacted b from /b the transgressor’s b family /b with regard to b all of the /b other b transgressions in the Torah? /b , b But isn’t it written /b in the Torah with regard to one who worships Molech: b “Then I will set My face against that man, and against his family, /b and I will cut him off” (Leviticus 20:5)? b And it is taught /b in a i baraita /i : b Rabbi Shimon said: If he sinned, how did his family sin? /b Why are they punished? This serves b to tell you /b that b there is no family that has /b an unauthorized b tax collector among them /b in b which all of /b the family members b are not /b regarded as unauthorized b tax collectors, and /b similarly, there is no family b that has a bandit [ i listim /i ] among them /b in b which all of /b the family members b are not /b regarded as b bandits. /b This is b because they cover for him. /b Evidently, punishment is exacted from the transgressor’s family with regard to transgressions other than taking a false oath.,The Gemara answers: b There, /b with regard to other transgressions, the transgressor’s family is punished b with another punishment, /b less severe than the one the transgressor receives, whereas b here, /b with regard to a false oath, the transgressor’s family is punished b with his punishment. As it is taught /b in a i baraita /i : b Rabbi /b Yehuda HaNasi b says: Why /b must b the verse state /b with regard to one who worships Molech: b “And I will cut him off”? Since it is stated /b earlier in the verse: b “Then I will set My face /b against that man, and against his family,” one b might /b have thought that b the entire family /b is liable b to /b be punished with b i karet /i . /b Therefore, b the verse states: /b “And I will cut b him /b off,” indicating that only b he /b is liable b to /b be punished with b i karet /i , /b whereas b his entire family is not /b liable b to /b be punished with b i karet /i . /b ,§ The i baraita /i teaches: b And /b with regard to b all of the /b other b transgressions in the Torah, punishment is exacted /b only b from him, /b whereas b here, /b punishment is exacted b from him and from the entire world, as it is stated: “Swearing and lying, /b and murdering, and stealing, and committing adultery,” b and it is written: “Therefore, the land mourns.” /b The Gemara suggests: b And /b why not b say /b that punishment is not exacted from the entire world b unless he commits all /b the sins mentioned in the verse? The Gemara answers: This should b not enter your mind, as it is written: “Because of swearing the land mourns” /b (Jeremiah 23:10), indicating that a false oath is sufficient to cause the land to mourn.,The Gemara asks: b And /b with regard to b all of the /b other b transgressions in the Torah, /b is punishment b not /b exacted b from the entire world? But isn’t it written: “And they shall stumble one upon another” /b (Leviticus 26:37)? This verse is homiletically interpreted to mean that they shall stumble spiritually, b one due to the iniquity of another, /b which b teaches that the entire Jewish people are /b considered b guarantors for one another. /b Apparently, any transgression makes the entire world liable to be punished. |
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40. Babylonian Talmud, Shabbat, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Fonrobert and Jaffee (2007), The Cambridge Companion to the Talmud and Rabbinic Literature Cambridge Companions to Religion, 180| 156a. רבי יוסי בר' יהודה היא והנ"מ הוא דמשני היכי משני א"ר חסדא על יד על יד,ושוין שבוחשין את השתית בשבת ושותים זיתום המצרי והאמרת אין גובלין ל"ק הא בעבה הא ברכה והני מילי הוא דמשני,היכי משני אמר רב יוסף בחול נותן את החומץ ואח"כ נותן את השתית בשבת נותן את השתית ואח"כ נותן את החומץ לוי בריה דרב הונא בר חייא אשכחיה לגבלא דבי נשיה דקא גביל וספי ליה לתוריה בטש ביה אתא אבוה אשכחיה א"ל הכי אמר אבוה דאמך משמיה דרב ומנו רבי ירמיה בר אבא גובלין ולא מספין ודלא לקיט בלישניה מהלקיטין ליה וה"מ הוא דמשני,היכי משני אמר רב יימר בר שלמיא משמיה דאביי שתי וערב והא לא מערב שפיר אמר רב יהודה מנערו לכלי,כתיב אפינקסיה דזעירי אמרית קדם רבי ומנו רבי חייא מהו לגבל אמר אסור מהו לפרק אמר מותר אמר רב [מנשיא] חד קמי חד תרי קמי תרי שפיר דמי תלתא קמי תרי אסור רב יוסף אמר קב ואפילו קביים עולא אמר כור ואפילו כוריים,כתיב אפינקסיה דלוי אמרית קדם רבי ומנו רבינו הקדוש על דהוו גבלין שתיתא בבבל והוה צוח רבי ומנו רבינו הקדוש על דהוו גבלין שתיתא ולית דשמיע ליה ולית חילא בידיה למיסר מדרבי יוסי בר' יהודה,כתיב אפינקסיה דרבי יהושע בן לוי האי מאן דבחד בשבא יהי גבר ולא חדא ביה,מאי [ולא חדא ביה] אילימא ולא חד לטיבו והאמר רב אשי אנא בחד בשבא הואי אלא לאו חדא לבישו והאמר רב אשי אנא ודימי בר קקוזתא הוויין בחד בשבא אנא מלך והוא הוה ריש גנבי אלא אי כולי לטיבו אי כולי לבישו (מאי טעמא דאיברו ביה אור וחושך),האי מאן דבתרי בשבא יהי גבר רגזן מ"ט משום דאיפליגו ביה מיא האי מאן דבתלתא בשבא יהי גבר עתיר וזנאי יהא מ"ט משום דאיברו ביה עשבים האי מאן דבארבעה בשבא יהי גבר חכים) ונהיר מ"ט משום דאיתלו ביה מאורות,האי מאן דבחמשה בשבא יהי גבר גומל חסדים מ"ט משום דאיברו ביה דגים ועופות האי מאן דבמעלי שבתא יהי גבר חזרן אמר ר"נ בר יצחק חזרן במצות האי מאן דבשבתא יהי בשבתא ימות על דאחילו עלוהי יומא רבא דשבתא אמר רבא בר רב שילא וקדישא רבא יתקרי,אמר להו רבי חנינא פוקו אמרו ליה לבר ליואי לא מזל יום גורם אלא מזל שעה גורם האי מאן דבחמה יהי גבר זיותן יהי אכיל מדיליה ושתי מדיליה ורזוהי גליין אם גניב לא מצלח האי מאן דבכוכב נוגה יהי גבר עתיר וזנאי יהי מ"ט משום דאיתיליד ביה נורא האי מאן דבכוכב יהי גבר נהיר וחכים משום דספרא דחמה הוא האי מאן דבלבנה יהי גבר סביל מרעין בנאי וסתיר סתיר ובנאי אכיל דלא דיליה ושתי דלא דיליה ורזוהי כסיין אם גנב מצלח האי מאן דבשבתאי יהי גבר מחשבתיה בטלין ואית דאמרי כל דמחשבין עליה בטלין האי מאן דבצדק יהי גבר צדקן אמר ר"נ בר יצחק וצדקן במצות האי מאן דבמאדים יהי גבר אשיד דמא א"ר אשי אי אומנא אי גנבא אי טבחא אי מוהלא אמר רבה אנא במאדים הואי אמר אביי מר נמי עניש וקטיל,איתמר רבי חנינא אומר מזל מחכים מזל מעשיר ויש מזל לישראל רבי יוחנן אמר אין מזל לישראל ואזדא רבי יוחנן לטעמיה דא"ר יוחנן מניין שאין מזל לישראל שנאמר (ירמיהו י, ב) כה אמר ה' אל דרך הגוים אל תלמדו ומאותות השמים אל תחתו כי יחתו הגוים מהמה הם יחתו ולא ישראל,ואף רב סבר אין מזל לישראל דאמר רב יהודה אמר רב מניין שאין מזל לישראל שנאמר (בראשית טו, ה) ויוצא אותו החוצה אמר אברהם לפני הקב"ה רבש"ע (בראשית טו, ג) בן ביתי יורש אותי אמר לו לאו (בראשית טו, ד) כי אם אשר יצא ממעיך,אמר לפניו רבש"ע נסתכלתי באיצטגנינות שלי ואיני ראוי להוליד בן אמר ליה צא מאיצטגנינות שלך שאין מזל לישראל מאי דעתיך | 156a. b It is /b the opinion of b Rabbi Yosei, son of Rabbi Yehuda. And this /b leniency b applies only /b in a case b where one alters /b the way that he kneads. The Gemara asks: b How does one alter /b the manner in which he kneads? b Rav Ḥisda said: /b One does not knead the dough all at once but rather b a little bit at a time. /b ,It was also taught: b And they agree that one may mix the i shatit /i , /b roasted barley to which honey is added, b on Shabbat, and drink Egyptian beer, /b as it is not considered to be for medicinal purposes. The Gemara asks: b Didn’t you say: One may not knead? /b That contradicts the statement that they agree that it is permitted to stir the i shatit /i . The Gemara answers: This is b not difficult, /b as there is a distinction between the cases. b This /b dispute with regard to i shatit /i is referring b to /b mixing a b thick /b mixture, which is similar to kneading. However, b that /b statement where they agree that mixing is permitted is referring b to /b a b soft, /b thin mixture that cannot be kneaded. b And /b all of b these /b statements are referring to a case b where one alters /b the way he kneads or stirs.,The Gemara asks: b How does one alter /b the manner in which he performs these actions? b Rav Yosef said: /b On a b weekday one /b first b places the vinegar /b in a vessel b and then places the i shatit /i . On Shabbat one /b first b places the i shatit /i and then places the vinegar. /b The Gemara relates that b Levi, son of Rav Huna bar Ḥiyya, found the one who kneads in his parents’ home kneading /b bran on Shabbat b and feeding it to his ox. He kicked him /b so that he would stop. When b his father came /b and b found him, /b he b said to him: This /b is what b your mother’s father said in the name of Rav. /b The Gemara interjects: b And who is /b his mother’s father? It is b Rabbi Yirmeya bar Abba, /b who said: b One may knead but not feed /b animals, b and /b a calf b that does not take /b the food b with its tongue may be fed /b on Shabbat. b And this applies /b only b when one alters /b the manner in which he does so.,The Gemara asks: b How does one alter /b the manner in which he does so? b Rav Yeimar bar Shelamya said in the name of Abaye: /b One moves the ladle or stirring utensil in the directions of b warp and woof. /b The Gemara asks: b Isn’t /b it the case that b it will not mix well, /b so what is the point of stirring it that way? b Rav Yehuda said: /b It means that b one pours it into /b another b vessel /b and in the process it is mixed., b It was written in Ze’eiri’s notebook: I said before my rabbi, and /b the Gemara asks: b And who is /b his rabbi? It is b Rabbi Ḥiyya. /b And Ze’eiri said before him: b What is /b the ruling? Is it permitted b to knead /b on Shabbat? b He said: /b It is b prohibited. What is /b the ruling with regard to b emptying /b food from a vessel before one animal to place it before another animal? b He said: /b It is b permitted. Rav Menashya said: /b Placing b one /b trough b before one /b animal or b two /b troughs b before two /b animals, one may b well /b do so. Placing b three /b troughs b before two /b animals b is prohibited, /b because it is considered to be superfluous labor as he is bringing the animals more food than they need. b Rav Yosef said: /b It is permitted to add b a i kav /i /b of additional food b or even two i kav /i . Ulla said: /b One may add b a i kor /i or even two i kor /i /b and there is no need for concern., b It was written in Levi’s notebook: I said before my rabbi, and /b the Gemara asks: b And who is /b his rabbi? It is b our holy Rabbi, /b Rabbi Yehuda HaNasi. Levi spoke b about /b the fact that b people would knead i shatit /i in Babylonia, and my rabbi, and who is it, our holy Rabbi, cried /b in protest over the fact that b people would knead i shatit /i . And /b there was b no one who listened to him, and he did not have the power to prohibit /b it b due to /b the people’s reliance on the opinion of b Rabbi Yosei, son of Rabbi Yehuda, /b who permitted doing so.,After citing relevant i halakhot /i written in the notebooks of various Sages, the Gemara relates that b it was written in Rabbi Yehoshua ben Levi’s notebook: One who /b was born b on the first day of the week, /b Sunday, b will be a person and there will not be one in him. /b ,The Gemara asks: b What is /b the meaning of the phrase: b There will not be one in him? If you say /b that b there is not one /b quality b for the best, /b that cannot be, b as Rav Ashi said: I was /b born b on the first day of the week, /b and one cannot say that there was nothing good about him. b Rather, /b it must mean that b there is not one /b quality b for the worst. Didn’t Rav Ashi say: I and Dimi bar Kakuzta were /b both born b on the first day of the week. I /b became b a king, /b the head of a yeshiva, b and he became the head of /b a gang of b thieves, /b clearly a negative quality. b Rather, /b one born on a Sunday b is either completely for the best or completely for the worst. What is the reason /b for this? It is b because /b both b light and darkness were created /b on the first day of Creation., b One who was /b born b on the second day of the week, /b Monday, b will be a short-tempered person. What is the reason /b for this? It is b because on that day, /b the second day of Creation, b the /b upper and lower b waters were divided. /b Therefore, it is a day of contentiousness. br b One who was /b born b on the third day of the week will be a rich man and a promiscuous /b person. b What is the reason /b for this? It is b because on that day, /b the third day, b vegetation was created. /b It grows abundantly but is also mixed together without boundaries between the grass and the plants. br b One who was /b born b on the fourth day of the week will be a wise and enlightened person. What is the reason /b for this? It is b because the /b heavenly b lights were hung /b in the heavens b on that day, /b and wisdom is likened to light., b One who was /b born b on the fifth day of the week will be a person who performs acts of kindness. What is the reason /b for this? It is b because on that day the fish and fowl were created, /b and they do not receive their sustece by performing work for people. They are sustained by the kindness of God alone. br b One who was /b born b on the sixth day of the week will be a seeker. Rav Naḥman bar Yitzḥak said /b that this means that he will be b one who seeks out mitzvot, /b as most of the activity on Friday involves preparation for Shabbat. br b One who was /b born b on Shabbat will die on Shabbat, because they desecrated the great day of Shabbat on his /b behalf. b Rava bar Rav Sheila said: And he will be called a /b person of b great sanctity /b because he was born on the sacred day of Shabbat., b Rabbi Ḥanina said to /b his students who heard all this: b Go /b and b tell the son of Leiva’i, /b Rabbi Yehoshua ben Levi: b It is not the constellation of the day /b of the week b that determines /b a person’s nature; b rather, /b it is b the constellation of the hour /b that b determines /b his nature. br b One who was /b born b under /b the influence of b the sun will be a radiant person; he will eat from his own /b resources b and drink from his own /b resources, b and his secrets will be exposed. If he steals he will not succeed, /b because he will be like the sun that shines and is revealed to all. br b One who was /b born b under /b the influence of b Venus will be a rich and promiscuous person. What is the reason /b for this? b Because fire was born /b during the hour of Venus, he will be subject the fire of the evil inclination, which burns perpetually. br b One who was /b born b under /b the influence of b Mercury will be an enlightened and expert man, because /b Mercury b is the sun’s scribe, /b as it is closest to the sun. br b One who was /b born b under /b the influence of b the moon will be a man who suffers pains, who builds and destroys, and destroys and builds. /b He will be a man b who eats not from his own /b resources b and drinks not from his own /b resources, b and whose secrets are hidden. If he steals he will succeed, /b as he is like the moon that constantly changes form, whose light is not its own, and who is at times exposed and at times hidden. br b One who was /b born b under /b the influence of b Saturn will be a man whose thoughts are for naught. And some say /b that b everything that /b others b think about him /b and plan to do to him b is for naught. /b br b One who was /b born b under /b the influence of b Jupiter [ i tzedek /i ] will be a just /b person b [ i tzadkan /i ]. Rav Naḥman bar Yitzḥak said: And just /b in this context means just b in /b the performance of b mitzvot. /b br b One who was /b born b under /b the influence of b Mars will be one who spills blood. Rav Ashi said: /b He will be b either a blood letter, or a thief, or a slaughterer /b of animals, b or a circumciser. Rabba said: I was /b born b under /b the influence of b Mars /b and I do not perform any of those activities. b Abaye said: My Master also punishes and kills /b as a judge., b It was stated /b that b Rabbi Ḥanina says: A constellation makes one wise /b and b a constellation makes one wealthy, and there is a constellation for the Jewish people /b that influences them. b Rabbi Yoḥa said: There is no constellation for the Jewish people /b that influences them. The Jewish people are not subject to the influence of astrology. b And Rabbi Yoḥa follows his /b own b reasoning, /b as b Rabbi Yoḥa said: From where /b is it derived b that there is no constellation for the Jewish people? As it is stated: “Thus said the Lord: Learn not the way of the nations, and be not dismayed at the signs of heaven; for the nations are dismayed at them” /b (Jeremiah 10:2). b The nations will be dismayed /b by them, b but not the Jewish people. /b , b And Rav also holds /b that b there is no constellation for the Jewish people, as Rav Yehuda said /b that b Rav said: From where /b is it derived b that there is no constellation for the Jewish people? As it is stated /b with regard to Abraham: b “And He brought him outside, /b and said: Look now toward heaven, and count the stars, if you are able to count them; and He said unto him: So shall your offspring be” (Genesis 15:5). The Sages derived from this that b Abraham said before the Holy One, Blessed be He: Master of the Universe, /b “Behold, You have given me no offspring, and b one born in my house is to be my heir” /b (Genesis 15:3). The Holy One, Blessed be He, b said to him: No. /b “And, behold, the word of the Lord came to him, saying: This man shall not be your heir; b rather, one that will come forth from your own innards shall be your heir” /b (Genesis 15:4).,Abraham b said before Him: Master of the Universe, I looked at my astrological /b map, b and /b according to the configuration of my constellations b I am not fit to have a son. /b The Holy One, Blessed be He, b said to him: Emerge from your astrology, /b as the verse states: “And He brought him outside,” b as there is no constellation for Israel. What is your thinking? /b |
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41. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th 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. 247| 109a. מאן נשדר נשדר בהדי נחום איש גם זו דמלומד בנסים הוא,כי מטא לההוא דיורא בעא למיבת אמרי ליה מאי איכא בהדך אמר להו קא מובילנא כרגא לקיסר קמו בליליא שרינהו לסיפטיה ושקלו כל דהוה גביה ומלנהו עפרא כי מטא להתם אישתכח עפרא אמר אחוכי קא מחייכי בי יהודאי אפקוהו למקטליה אמר גם זו לטובה אתא אליהו ואידמי להו כחד מינייהו אמר להו דילמא האי עפרא מעפרא דאברהם אבינו הוא דהוה שדי עפרא הוו חרבי גילי הוו גירי בדוק ואשכחו הכי,הוה מחוזא דלא הוו קא יכלי ליה למיכבשיה שדו מההוא עפרא עליה וכבשוה עיילוהו לבי גנזא אמרי שקול דניחא לך מלייה לסיפטא דהבא כי הדר אתא אמרו ליה הנך דיורי מאי אמטית לבי מלכא אמר להו מאי דשקלי מהכא אמטאי להתם שקלי אינהו אמטו להתם קטלינהו להנך דיורי:,דור הפלגה אין להם חלק לעולם הבא וכו': מאי עבוד אמרי דבי רבי שילא נבנה מגדל ונעלה לרקיע ונכה אותו בקרדומות כדי שיזובו מימיו מחכו עלה במערבא א"כ ליבנו אחד בטורא,(אלא) א"ר ירמיה בר אלעזר נחלקו לג' כיתות אחת אומרת נעלה ונשב שם ואחת אומרת נעלה ונעבוד עבודת כוכבים ואחת אומרת נעלה ונעשה מלחמה זו שאומרת נעלה ונשב שם הפיצם ה' וזו שאומרת נעלה ונעשה מלחמה נעשו קופים ורוחות ושידים ולילין וזו שאומרת נעלה ונעבוד עבודת כוכבים (בראשית יא, ט) כי שם בלל ה' שפת כל הארץ,תניא רבי נתן אומר כולם לשם עבודת כוכבים נתכוונו כתיב הכא (בראשית יא, ד) נעשה לנו שם וכתיב התם (שמות כג, יג) ושם אלהים אחרים לא תזכירו מה להלן עבודת כוכבים אף כאן עבודת כוכבים,אמר רבי יוחנן מגדל שליש נשרף שליש נבלע שליש קיים אמר רב אויר מגדל משכח אמר רב יוסף בבל ובורסיף סימן רע לתורה מאי בורסיף אמר ר' אסי בור שאפי:,אנשי סדום אין להם חלק לעולם הבא וכו': ת"ר אנשי סדום אין להן חלק לעולם הבא שנאמר (בראשית יג, יג) ואנשי סדום רעים וחטאים לה' מאד רעים בעוה"ז וחטאים לעולם הבא,אמר רב יהודה רעים בגופן וחטאים בממונם רעים בגופן דכתיב (בראשית לט, ט) ואיך אעשה הרעה הגדולה הזאת וחטאתי לאלהים וחטאים בממונם דכתיב (דברים טו, ט) והיה בך חטא לה' זו ברכת השם מאד שמתכוונים וחוטאים,במתניתא תנא רעים בממונם וחטאים בגופן רעים בממונם דכתיב (דברים טו, ט) ורעה עינך באחיך האביון וחטאים בגופן דכתיב (בראשית לט, ט) וחטאתי לאלהים לה' זו ברכת השם מאד זו שפיכות דמים שנאמר (מלכים ב כא, טז) גם דם נקי שפך מנשה (בירושלים) הרבה מאד [וגו'],ת"ר אנשי סדום לא נתגאו אלא בשביל טובה שהשפיע להם הקב"ה ומה כתיב בהם (איוב כח, ה) ארץ ממנה יצא לחם ותחתיה נהפך כמו אש מקום ספיר אבניה ועפרות זהב לו נתיב לא ידעו עיט ולא שזפתו עין איה לא הדריכוהו בני שחץ לא עדה עליו שחל,אמרו וכי מאחר שארץ ממנה יצא לחם ועפרות זהב לו למה לנו עוברי דרכים שאין באים אלינו אלא לחסרינו [מממוננו] בואו ונשכח תורת רגל מארצנו שנאמר (איוב כח, ד) פרץ נחל מעם גר הנשכחים מני רגל דלו מאנוש נעו,דרש רבא מאי דכתיב (תהלים סב, ד) עד אנה תהותתו על איש תרצחו כולכם כקיר נטוי גדר הדחויה מלמד שהיו נותנין עיניהן בבעלי ממון ומושיבין אותו אצל קיר נטוי ודוחין אותו עליו ובאים ונוטלין את ממונו,דרש רבא מאי דכתיב (איוב כד, טז) חתר בחשך בתים יומם חתמו למו לא (ראו) [ידעו] אור מלמד שהיו נותנים עיניהם בבעלי ממון ומפקידים אצלו אפרסמון ומניחים אותו בבית גנזיהם לערב באים ומריחין אותו ככלב שנא' (תהלים נט, ז) ישובו לערב יהמו ככלב ויסובבו עיר ובאים וחותרים שם ונוטלין אותו ממון,(איוב כד, י) ערום הלכו מבלי לבוש ואין כסות בקרה חמור יתומים ינהגו יחבלו שור אלמנה גבולות ישיגו עדר גזלו וירעו (איוב כא, לב) והוא לקברות יובל ועל גדיש ישקוד,דרש ר' יוסי בציפורי אחתרין ההיא ליליא תלת מאה מחתרתא בציפורי אתו וקא מצערי ליה אמרו ליה יהבית אורחיה לגנבי אמר להו מי הוה ידענא דאתו גנבי כי קא נח נפשיה דרבי יוסי שפעי מרזבי דציפורי דמא,אמרי דאית ליה חד תורא מרעי חד יומא דלית ליה לירעי תרי יומי ההוא יתמא בר ארמלתא הבו ליה תורי למרעיה אזל שקלינהו וקטלינהו אמר להו | 109a. b whom shall we send /b the gift? They decided: b We will send /b it b with Naḥum of Gam Zo, as he is experienced in miracles. /b , b When he reached a certain lodging, he sought to sleep /b there. The residents of that lodging b said to him: What /b do you b have with you? /b Naḥum b said to them: I am taking the head tax to the emperor. They rose in the night, opened his chest and took everything that was in it, and /b then b filled /b the chest b with dirt. When he arrived there, /b in Rome, b earth was discovered /b in the chest. The emperor b said: The Jews are mocking me /b by giving me this gift. b They took /b Naḥum b out to kill him. /b Naḥum b said: This too is for the best. Elijah /b the prophet b came and appeared to them as one of /b Naḥum’s traveling party. Elijah b said to them: Perhaps this earth is from the earth of Abraham our forefather, who would throw dust /b and b it became swords, /b and who would throw b straw /b and b it became arrows. They examined /b the dust b and discovered /b that it was indeed the dust of Abraham., b There was a province that /b the Romans b were unable to conquer. They threw /b some b of this earth upon /b that province b and they conquered it. /b In appreciation for the gift that Naḥum of Gam Zo had brought on behalf of the Jewish people, b they brought him into the treasury /b and b said: Take /b that b which is preferable to you. He filled his chest /b with b gold. When he returned /b to that lodging, b those residents said to him: What did you bring to the king’s palace? /b Naḥum b said to them: What I took from here, I brought to there. /b The residents concluded that the earth with which they had filled the chest had miraculous properties. b They took /b earth and b brought it to /b the emperor. Once the Romans discovered that the earth was ineffective in battle, b they executed those residents. /b ,§ The mishna teaches that the members of b the generation of the dispersion have no share in the World-to-Come. /b The Gemara asks: b What /b sin b did they perform? /b Their sin is not explicitly delineated in the Torah. b The school of Rabbi Sheila say /b that the builders of the Tower of Babel said: b We will build a tower and ascend to heaven, and we will strike it with axes so that its waters will flow. They laughed at /b this explanation b in the West, /b Eretz Yisrael, and asked: b If /b that was their objective, b let them build /b a tower b on a mountain; /b why did they build it specifically in a valley (see Genesis 11:2)?, b Rather, Rabbi Yirmeya bar Elazar says: They divided into three factions; one said: Let us ascend /b to the top of the tower b and dwell there. And one said: Let us ascend /b to the top of the tower b and engage in idol worship. And one said: Let us ascend /b to the top of the tower b and wage war. /b With regard to b that /b faction b that said: Let us ascend /b to the top of the tower b and dwell there, God dispersed them. And that /b faction b that said: Let us ascend /b to the top of the tower b and wage war, became apes, and spirits, and demons, and female demons. And /b with regard to b that /b faction b that said: Let us ascend /b to the top of the tower b and engage in idol wor-ship, /b it is written: b “Because there the Lord confounded the language of all the earth” /b (Genesis 11:9)., b It is taught /b in a i baraita /i : b Rabbi Natan says: All of /b those factions b intended /b to build the tower b for the sake of idol worship. It is written here: “And let us make a name for us” /b (Genesis 11:4), b and it is written there: “And make no mention of the name of the other gods” /b (Exodus 23:13). b Just as there, /b the connotation of “name” b is idol worship, so too here, /b the connotation of “name” b is idol worship. /b , b Rabbi Yoḥa says: The /b uppermost b third /b of the b tower was burned, /b the lowermost b third /b of the tower b was swallowed /b into the earth, and the middle b third remained /b intact. b Rav says: The atmosphere of the tower causes forgetfulness; /b anyone who goes there forgets what he has learned. As a result of the building of the tower, forgetting was introduced into the world. b Rav Yosef says: Babylonia and /b the adjacent place, b Bursif, are /b each b a bad omen for Torah, /b i.e., they cause one to forget his knowledge. The Gemara asks: b What /b is the meaning of b Bursif? Rabbi Asi says: /b It is an abbreviation of b empty pit [ i bor shafi /i ]. /b ,§ The mishna teaches: b The people of Sodom have no share in the World-to-Come. The Sages taught: The people of Sodom have no share in the World-to-Come, as it is stated: “And the men of Sodom were wicked and sinners before the Lord exceedingly” /b (Genesis 13:13). b “Wicked” /b indicates b in this world; “and sinners” /b indicates b for the World-to-Come. /b , b Rav Yehuda says: “Wicked” /b is referring to sins they committed b with their bodies; “and sinners” /b is referring to sins they committed b with their money. “Wicked” /b is referring to sins they committed b with their bodies, as it is written /b with regard to Joseph and the wife of Potiphar: b “And how can I do this great wickedness, and sin against God” /b (Genesis 39:9). b “And sinners” /b is referring to sins they committed b with their money, as it is written: /b “And your eye is wicked against your poor brother, and you give him nothing… b for it shall be reckoned to you as a sin” /b (Deuteronomy 15:9). b “Before the Lord”; this /b is referring to b blessing, /b a euphemism for cursing, b God. “Exceedingly” /b means b that they had intent and sinned /b and did not sin unwittingly or driven by lust., b It was taught in a i baraita /i : “Wicked” /b is referring to sins they committed b with their money; “and sinners” /b is referring to sins they committed b with their bodies. “Wicked” /b is referring to sins they committed b with their money, as it is written: “And your eye is wicked against your poor brother /b and you give him nothing” (Deuteronomy 15:9). b “And sinners” /b is referring to sins they committed b with their bodies, as it is written /b with regard to Joseph and the wife of Potiphar: b “And sin against God” /b (Genesis 39:9). b “Before the Lord”; this /b is referring to b blessing, /b a euphemism for cursing, b God. “Exceedingly [ i meod /i ]” /b is referring to b bloodshed, as it is stated: “Moreover Manasseh shed very [ i meod /i ] much blood” /b (II Kings 21:16)., b The Sages taught: The people of Sodom became haughty /b and sinned b due only to the /b excessive b goodness that the Holy One, Blessed be He, bestowed upon them. And what is written concerning them, /b indicating that goodness? b “As for the earth, out of it comes bread, and underneath it is turned up as it were by fire. Its stones are the place of sapphires, and it has dust of gold. That path no bird of prey knows, neither has the falcon’s eye seen it. The proud beasts have not trodden it, nor has the lion passed thereby” /b (Job 28:5–8). The reference is to the city of Sodom, which was later overturned, as it is stated thereafter: “He puts forth His hand upon the flinty rock; He overturns the mountains by the roots” (Job 28:9).,The people of Sodom b said: Since /b we live in b a land from which bread comes and has the dust of gold, /b we have everything that we need. b Why do we need travelers, as they come only to divest us of our property? Come, let us cause the /b proper b treatment of travelers to be forgotten from our land, as it is stated: “He breaks open a watercourse in a place far from inhabitants, forgotten by pedestrians, they are dried up, they have moved away from men” /b (Job 28:4)., b Rava taught: What /b is the meaning of that b which is written: “How long will you seek to overwhelm a man? You will all be murdered like a leaning wall or a tottering fence” /b (Psalms 62:4)? This b teaches that /b the people of Sodom b set their sights on property owners. /b They would take one b and place him alongside an inclined, /b flimsy b wall /b that was about to fall, b and push it upon him /b to kill him, b and /b then b they /b would b come and take his property. /b , b Rava taught: What /b is the meaning of that b which is written: “In the dark they dig through houses; by day they shut themselves up; they know not the light” /b (Job 24:16)? This b teaches that they would set their sights on property owners. /b They would take one b and /b they would b give him balsam, /b whose smell diffuses, b and /b the property owner would b place it in his treasury. In the evening, /b the people of Sodom b would come and sniff it /b out b like a dog /b and discover the location of the property owner’s treasury, b as it is stated: “They return at evening; they howl like a dog, and go round about the city” /b (Psalms 59:7). b And /b after discovering the location b they would come and dig there, and they would take that property. /b ,The Gemara cites verses that allude to the practices of the people of Sodom: b “They lie at night naked without clothing, and they have no covering in the cold” /b (Job 24:7). And likewise: b “They drive away the donkey of the fatherless; they take the widow’s ox as a pledge” /b (Job 24:3). And likewise: b “They trespass; they violently steal flocks and graze them” /b (Job 24:2). And likewise: b “For he is brought to the grave, and watch is kept over his tomb” /b (Job 21:32)., b Rabbi Yosei taught in Tzippori /b the methods of theft employed in Sodom. b That night three hundred tunnels were excavated in Tzippori /b in order to employ those methods. Homeowners b came and harassed him; they said to him: You have given a way for thieves /b to steal. Rabbi Yosei b said to them: Did I know that thieves would come /b as a result of my lecture? The Gemara relates: b When Rabbi Yosei died, the gutters of Tzippori /b miraculously b overflowed /b with b blood /b as a sign of his death.,The people of Sodom b would say: /b Anyone b who has one ox shall herd /b the city’s oxen b for one day. /b Anyone b who does not have /b any oxen b shall herd /b the city’s oxen b for two days. /b The Gemara relates: b They gave oxen to a certain orphan, son of a widow, to herd. He went /b and b took them and killed them. /b The orphan b said /b to the people of Sodom: |
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42. Babylonian Talmud, Qiddushin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 41; Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 41| 70b. אין שואלין בשלום אשה על ידי בעלה אמר ליה הכי אמר שמואל אין שואלין בשלום אשה כלל שלחה ליה דביתהו שרי ליה תגריה דלא נישוויך כשאר עם הארץ,א"ל מאי שיאטיה דמר הכא אמר ליה טסקא דהזמנותא שדר מר אבתראי אמר ליה השתא שותא דמר לא גמירנא טסקא דהזמנותא משדרנא למר אפיק דיסקא דהזמנותא מבי חדיה ואחזי ליה אמר ליה הא גברא והא דסקא אמר ליה הואיל ואתא מר להכא לישתעי מיליה כי היכי דלא לימרו מחנפי רבנן אהדדי,אמר ליה מאי טעמא שמתיה מר לההוא גברא ציער שליחא דרבנן ונגדיה מר דרב מנגיד על מאן דמצער שלוחא דרבנן דעדיף מיניה עבדי ליה,מאי טעמא אכריז מר עליה דעבדא הוא אמר ליה דרגיל דקרי אינשי עבדי ותני כל הפוסל פסול ואינו מדבר בשבחא לעולם ואמר שמואל במומו פוסל אימר דאמר שמואל למיחש ליה לאכרוזי עליה מי אמר,אדהכי והכי (אתא ההוא בר דיניה מנהרדעי) א"ל ההוא בר דיניה לרב יהודה לדידי קרית לי עבדא דאתינא מבית חשמונאי מלכא אמר ליה הכי אמר שמואל כל דאמר מדבית חשמונאי קאתינא עבדא הוא,א"ל לא סבר לה מר להא דא"ר אבא אמר רב הונא אמר רב כל ת"ח שמורה הלכה ובא אם קודם מעשה אמרה שומעין לו ואם לאו אין שומעין לו אמר ליה הא איכא רב מתנה דקאי כוותי,רב מתנה לא חזייה לנהרדעא תליסר שני ההוא יומא אתא אמר ליה דכיר מר מאי אמר שמואל כי קאי חדא כרעא אגודא וחדא כרעא במברא א"ל הכי אמר שמואל כל דאמר מדבית חשמונאי מלכא קאתינא עבדא הוא דלא אישתיור מינייהו אלא ההיא רביתא דסלקא לאיגרא ורמיא קלא ואמרה כל דאמר מבית חשמונאי אנא עבדא הוא,נפלה מאיגרא ומיתה אכרוז עליה דעבדא הוא,ההוא יומא אקרען כמה כתובתא בנהרדעא כי קא נפיק נפקי אבתריה למירגמיה אמר להו אי שתיקו שתיקו ואי לא מגלינא עלייכו הא דאמר שמואל תרתי זרעייתא איכא בנהרדעא חדא מיקריא דבי יונה וחדא מיקריא דבי עורבתי וסימניך טמא טמא טהור טהור שדיוה לההוא ריגמא מידייהו וקם אטמא בנהר מלכא,מכריז רב יהודה בפומבדיתא אדא ויונתן עבדי יהודה בר פפא ממזירא בטי בר טוביה ברמות רוחא לא שקיל גיטא דחירותא מכריז רבא במחוזא בלאי דנאי טלאי מלאי זגאי כולם לפסול אמר רב יהודה גובאי גבעונאי דורנוניתא דראי נתינאי אמר רב יוסף האי בי כובי דפומבדיתא כולם דעבדי,אמר רב יהודה אמר שמואל ארבע מאות עבדים ואמרי לה ארבעת אלפים עבדים היו לו לפשחור בן אימר וכולם נטמעו בכהונה וכל כהן שיש בו עזות פנים אינו אלא מהם אמר אביי כולהו יתבן בשורא דבנהרדעא ופליגא דרבי אלעזר דאמר ר' אלעזר אם ראית כהן בעזות מצח אל תהרהר אחריו שנא' (הושע ד, ד) ועמך כמריבי כהן,אמר רבי אבין בר רב אדא אמר רב כל הנושא אשה שאינה הוגנת לו כשהקב"ה משרה שכינתו מעיד על כל השבטים ואין מעיד עליו שנאמר (תהלים קכב, ד) שבטי יה עדות לישראל אימתי הוי עדות לישראל בזמן שהשבטים שבטי יה,אמר ר' חמא ברבי חנינא כשהקב"ה משרה שכינתו אין משרה אלא על משפחות מיוחסות שבישראל שנא' (ירמיהו לא, א) בעת ההיא נאם ה' אהיה לאלהים לכל משפחות ישראל לכל ישראל לא נאמר אלא לכל משפחות,[והמה] יהיו לי לעם אמר רבה בר רב הונא זו מעלה יתירה יש בין ישראל לגרים דאילו בישראל כתיב בהו (יחזקאל לז, כז) והייתי להם לאלהים [והמה] יהיו לי לעם ואילו בגרים כתיב (ירמיהו ל, כא) מי הוא זה ערב את לבו לגשת אלי נאם ה' והייתם לי לעם ואנכי אהיה לכם לאלהים,אמר רבי חלבו קשים גרים לישראל כספחת שנאמר (ישעיהו יד, א) ונלוה הגר עליהם ונספחו על בית יעקב כתיב הכא ונספחו וכתיב התם (ויקרא יד, נו) לשאת ולספחת,אמר רבי חמא בר חנינא כשהקדוש ברוך הוא | 70b. b One may not send greetings to a woman /b even with a messenger, as this may cause the messenger and the woman to relate to each other inappropriately. Rav Naḥman countered by suggesting that he send his greetings b with her husband, /b which would remove all concerns. Rav Yehuda b said to him: This is what Shmuel says: One may not send greetings to a woman at all. /b Yalta, b his wife, /b who overheard that Rav Yehuda was getting the better of the exchange, b sent /b a message b to him: Release him /b and conclude your business with him, b so that he not equate you with another ignoramus. /b ,Desiring to release Rav Yehuda, Rav Naḥman b said to him: What is the reason /b that b the Master is here? /b Rav Yehuda b said to him: The Master sent me a summons. /b Rav Naḥman b said to him: Now /b that b I have not /b even b learned the Master’s /b form of b speech, /b as you have demonstrated your superiority to me by reproving me even over such matters, b could I /b have b sent a summons to the Master? /b Rav Yehuda b removed the summons from his bosom and showed it to him. /b While doing so, Rav Yehuda b said to him: Here is the man and here is the document. /b Rav Naḥman b said to him: Since the Master has come here, let him present his statement, in order that /b people b should not say: The Sages flatter one another /b and do not judge each other according to the letter of the law.,Rav Naḥman commenced the deliberation, and b said to him: What is the reason /b that b the Master excommunicated that man? /b Rav Yehuda replied: b He caused discomfort to an agent /b of one b of the Sages, /b and therefore he deserved the punishment of one who causes discomfort to a Torah scholar. Rav Naḥman challenged this answer: If so, b let the Master flog him, as Rav would flog one who causes discomfort to an agent of the Sages. /b Rav Yehuda responded: b I /b punished b him more severely than that. /b Rabbi Yehuda held that excommunication is a more severe punishment than flogging.,Rav Naḥman further inquired: b What is the reason /b that b the Master proclaimed about him that he is a slave? /b Rav Yehuda b said to him: /b Because he b is in the habit of calling people slaves, and /b it b is taught: Anyone who disqualifies /b others by stating that their lineage is flawed, that is a sign that he himself b is /b of b flawed /b lineage. Another indication of his lineage being flawed is that b he never speaks in praise /b of others. b And Shmuel said: He disqualifies with his /b own b flaw. /b Rav Naḥman retorted: You can b say that Shmuel said /b this i halakha /i only b to /b the degree that one should b suspect him /b of being of flawed lineage. But b did he /b actually b say /b this b to /b the extent that one could b proclaim about him /b that he is of flawed lineage?,The Gemara continues the story: b Meanwhile, that litigant arrived from Neharde’a. That litigant said to Rav Yehuda: You call me a slave? I, who come from the house of the Hasmonean kings? /b Rav Yehuda b said to him: This is what Shmuel says: Anyone who says: I come from the house of the Hasmonean /b kings, b is a slave. /b As will be explained, only slaves remained of their descendants.,Rav Naḥman, who heard this exchange, b said to /b Rav Yehuda: b Does the Master not hold in accordance with this /b i halakha /i b that Rabbi Abba says /b that b Rav Huna says /b that b Rav says: /b With regard to b any Torah scholar who proceeds to teach /b a ruling of b i halakha /i /b with regard to a particular issue, b if he said it before an action /b that concerns himself occurred, b they /b should b listen to him, /b and his ruling is accepted. b But if not, /b if he quoted the i halakha /i only after he was involved in an incident related to the i halakha /i he is quoting, b they do not listen to him, /b due to his personal involvement? Your testimony with regard to what Shmuel ruled should be ignored, as you stated it only after the incident. Rav Yehuda b said to /b Rav Naḥman: b There is Rav Mattana, who stands by my /b report, since he has also heard this ruling of Shmuel.,The Gemara continues: b Rav Mattana had not seen /b the city of b Neharde’a /b for b thirteen years. That /b very b day he arrived. /b Rav Yehuda b said to him: /b Does b the Master remember what Shmuel said when he was standing /b with b one foot on the bank and one foot on the ferry? /b Rav Mattana b said to him: This is what Shmuel said /b at that time: b Anyone who says: I come from the house of the Hasmonean /b kings, b is a slave, as none remained of them except for that young girl who ascended to the roof and raised her voice and said: /b From now on, b anyone who says: I come from the house of the Hasmonean /b kings, b is a slave. /b Other than this girl, the only members of the family who remained were descendants of Herod, and he was an Edomite slave.,The girl then b fell from the roof and died, /b leaving only slaves from the Hasmoneans. With the confirmation of the report of the statement of Shmuel, b they /b also b publicized /b in Neharde’a b about him, /b i.e., that man who claimed to come from the Hasmonean kings, b that he was a slave. /b ,The Gemara relates: On b that day, several marriage contracts were torn up in Neharde’a, /b as many had their marriages annulled after having discovered that they had married slaves. b When /b Rav Yehuda b was leaving /b Neharde’a, b they pursued him, /b seeking b to stone him, /b as because of him it was publicized that their lineage was flawed. Rav Yehuda b said to them: If you are silent, /b remain b silent. And if /b you will b not /b remain silent, b I will reveal about you this /b statement b that Shmuel said: There are two /b lines of b offspring in Neharde’a. One is called the dove’s house, and one is called the raven’s house. And your mnemonic /b with regard to lineage is: The b impure /b bird, the raven, is b impure, /b meaning flawed, and the b pure /b one, the dove, is b pure, /b meaning unflawed. Upon hearing this, b they threw /b all b those /b stones that they were intending b to stone him /b with b from their hands, /b as they did not want him to reveal who had a flawed lineage. b And /b as a result of all of the stones thrown into the river, b a dam arose in the Malka River. /b ,§ The Gemara continues the discussion of those with a flawed lineage: b Rav Yehuda proclaimed in Pumbedita: Adda and Yonatan, /b known residents of that town, are b slaves; Yehuda bar Pappa /b is a b i mamzer /i ; Bati bar Tuviyya, in his arrogance, did not accept a bill of manumission /b and is still a slave. b Rava proclaimed in /b his city of b Meḥoza: Balla’ai, Danna’ai, Talla’ai, Malla’ai, Zagga’ai: All /b these families b are /b of b flawed /b lineage. b Rav Yehuda /b likewise b says: Gova’ai, /b the inhabitants of a place called Gova, are in fact b Gibeonites, /b and their name has been corrupted. Similarly, those people known as b Dorenunita /b are from b the village of Gibeonites, /b and they may not marry Jews with unflawed lineage. b Rav Yosef says: /b With regard to b this /b place called b Bei Kuvei of Pumbedita, /b its residents b are all /b descendants b of slaves. /b , b Rav Yehuda says /b that b Shmuel says: Four hundred slaves, and some say four thousand slaves, were owned by Pashḥur ben Immer, /b a priest in the time of Jeremiah, b and /b due to their greatness b they were assimilated into the priesthood /b and became known as priests. b And any priest who has /b the trait of b insolence is only from them. Abaye said: They all sit in the rows /b of honor b that are in /b the city of b Neharde’a. /b The Gemara comments: And this statement b disagrees with /b the statement b of Rabbi Elazar, as Rabbi Elazar says: If you see an insolent priest, do not speculate about him /b that he may be of flawed lineage, b since it is stated: “For your people are as those who strive with a priest” /b (Hosea 4:4), which indicates that priests had a reputation for being cantankerous.,§ The Gemara discusses an idea raised earlier. b Rabbi Avin bar Rav Adda says /b that b Rav says: /b Concerning b anyone who marries a woman who is not suited for him /b to marry, b when the Holy One, Blessed be He, rests His Divine Presence /b upon the Jewish people, b He testifies with regard to all the tribes /b that they are His people, b but He does not testify with regard to he /b who married improperly, b as it is stated: “The tribes of the Lord, as a testimony to Israel” /b (Psalms 122:4). b When is it a testimony to Israel? When the tribes are the tribes of the Lord, /b but not when their lineage is flawed., b Rabbi Ḥama, son of Rabbi Ḥanina, says: When the Holy One, Blessed be He, rests His Divine Presence, He rests it only upon families of /b unflawed lineage b among Israel, as it is stated: “At that time, says the Lord, will I be the God of all the families of Israel” /b (Jeremiah 30:25). b of all Israel, is not stated, but “of all the families,” /b which includes only those of unflawed lineage, the renowned families of Israel.,The verse from Jeremiah ends with the words b “And they shall be my people.” Rabba bar Rav Huna says: This is a higher standard /b that differentiates b between /b those born as b Jews and converts, as with regard to /b those born as b Jews it is written about them: “And I will be their God, and they shall be My people” /b (Ezekiel 37:27), b whereas with regard to converts it is written: “For who is he that has pledged his heart to approach unto Me? says the Lord. And you shall be My people, and I will be your God” /b (Jeremiah 30:21–22). This teaches that converts are not drawn close to God, as indicated by the words “And I will be your God,” until they first draw themselves near to God, as indicated by the subsequent phrase “And you shall be my people.”, b Rabbi Ḥelbo says: Converts are /b as b difficult for the Jewish people as a scab. /b The proof is b that it is stated: “And the convert shall join himself with them, and they shall cleave [ i venispeḥu /i ] to the house of Jacob” /b (Isaiah 14:1). b It is written here “ i venispeḥu /i ,” and it is written there, /b among the types of leprosy: b “And for a sore and for a scab [ i sappaḥat /i ]” /b (Leviticus 14:56). The use of a term with a similar root indicates that converts are like a scab for the Jewish people., b Rabbi Ḥama bar Ḥanina says: When the Holy One, Blessed be He, /b |
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| 47. Dead Sea Scrolls, '4Q274, None Tagged with subjects: •menstrual impurity and menstruating women Found in books: Balberg (2014), Purity, Body, and Self in Early Rabbinic Literature, 97 |
| 48. Babylonian Talmud, Hor, None Tagged with subjects: •impurity and expiation, in bible, menstrual purity Found in books: Hayes (2022), The Literature of the Sages: A Re-Visioning, 416 |
| 49. Babylonian Talmud, Taan, None Tagged with subjects: •impurity and expiation, in bible, menstrual purity Found in books: Hayes (2022), The Literature of the Sages: A Re-Visioning, 416 |
| 50. Babylonian Talmud, San, None Tagged with subjects: •impurity and expiation, in bible, menstrual purity Found in books: Hayes (2022), The Literature of the Sages: A Re-Visioning, 416 |
| 52. Anon., Kallah Rabbati Higge, 2.4 Tagged with subjects: •menstrual impurity Found in books: Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 41; Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 41 |
| 53. Anon., Sifre Zuta Numbers, 19.11 Tagged with subjects: •menstrual impurity and menstruating women Found in books: Balberg (2014), Purity, Body, and Self in Early Rabbinic Literature, 97 |
