1. Hebrew Bible, Leviticus, 11.29 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •miracles, rabbis and Found in books: Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 57, 62| 11.29. "וְזֶה לָכֶם הַטָּמֵא בַּשֶּׁרֶץ הַשֹּׁרֵץ עַל־הָאָרֶץ הַחֹלֶד וְהָעַכְבָּר וְהַצָּב לְמִינֵהוּ׃", | 11.29. "And these are they which are unclean unto you among the swarming things that swarm upon the earth: the weasel, and the mouse, and the great lizard after its kinds,", |
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2. New Testament, John, 1.43-1.51 (1st cent. CE - 1st cent. CE) Tagged with subjects: •miracles, rabbis and Found in books: Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 73| 1.43. Τῇ ἐπαύριον ἠθέλησεν ἐξελθεῖν εἰς τὴν Γαλιλαίαν. καὶ εὑρίσκει Φίλιππον καὶ λέγει αὐτῷ ὁ Ἰησοῦς Ἀκολούθει μοι. 1.44. ἦν δὲ ὁ Φίλιππος ἀπὸ Βηθσαιδά, ἐκ τῆς πόλεως Ἀνδρέου καὶ Πέτρου. 1.45. εὑρίσκει Φίλιππος τὸν Ναθαναὴλ καὶ λέγει αὐτῷ Ὃν ἔγραψεν Μωυσῆς ἐν τῷ νόμῳ καὶ οἱ προφῆται εὑρήκαμεν, Ἰησοῦν υἱὸν τοῦ Ἰωσὴφ τὸν ἀπὸ Ναζαρέτ. 1.46. καὶ εἶπεν αὐτῷ Ναθαναήλ Ἐκ Ναζαρὲτ δύναταί τι ἀγαθὸν εἶναι; λέγει αὐτῷ ὁ Φίλιππος Ἔρχου καὶ ἴδε. 1.47. εἶδεν Ἰησοῦς τὸν Ναθαναὴλ ἐρχόμενον πρὸς αὐτὸν καὶ λέγει περὶ αὐτοῦ Ἴδε ἀληθῶς Ἰσραηλείτης ἐν ᾧ δόλος οὐκ ἔστιν. 1.48. λέγει αὐτῷ Ναθαναήλ Πόθεν με γινώσκεις; ἀπεκρίθη Ἰησοῦς καὶ εἶπεν αὐτῷ Πρὸ τοῦ σε Φίλιππον φωνῆσαι ὄντα ὑπὸ τὴν συκῆν εἶδόν σε. 1.49. ἀπεκρίθη αὐτῷ Ναθαναήλ Ῥαββεί, σὺ εἶ ὁ υἱὸς τοῦ θεοῦ, σὺ βασιλεὺς εἶ τοῦ Ἰσραήλ. 1.50. ἀπεκρίθη Ἰησοῦς καὶ εἶπεν αὐτῷ Ὅτι εἶπόν σοι ὅτι εἶδόν σε ὑποκάτω τῆς συκῆς πιστεύεις; μείζω τούτων ὄψῃ. 1.51. καὶ λέγει αὐτῷ Ἀμὴν ἀμὴν λέγω ὑμῖν, ὄψεσθε τὸν οὐρανὸν ἀνεῳγότα καὶ τοὺς ἀγγέλους τοῦ θεοῦ ἀναβαίνοντας καὶ καταβαίνοντας ἐπὶ τὸν υἱὸν τοῦ ἀνθρώπου. | 1.43. On the next day, he was determined to go out into Galilee, and he found Philip. Jesus said to him, "Follow me." 1.44. Now Philip was from Bethsaida, of the city of Andrew and Peter. 1.45. Philip found Nathanael, and said to him, "We have found him, of whom Moses in the law, and the prophets, wrote: Jesus of Nazareth, the son of Joseph." 1.46. Nathanael said to him, "Can any good thing come out of Nazareth?"Philip said to him, "Come and see." 1.47. Jesus saw Nathanael coming to him, and said about him, "Behold, an Israelite indeed, in whom is no deceit!" 1.48. Nathanael said to him, "How do you know me?"Jesus answered him, "Before Philip called you, when you were under the fig tree, I saw you." 1.49. Nathanael answered him, "Rabbi, you are the Son of God! You are King of Israel!" 1.50. Jesus answered him, "Because I told you, 'I saw you underneath the fig tree,' do you believe? You will see greater things than these!" 1.51. He said to him, "Most assuredly, I tell you, hereafter you will see heaven opened, and the angels of God ascending and descending on the Son of Man." |
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3. New Testament, Luke, 6.14 (1st cent. CE - 1st cent. CE) Tagged with subjects: •miracles, rabbis and Found in books: Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 73| 6.14. Σίμωνα ὃν καὶ ὠνόμασεν Πέτρον καὶ Ἀνδρέαν τὸν ἀδελφὸν αὐτοῦ καὶ Ἰάκωβον καὶ Ἰωάνην καὶ Φίλιππον καὶ Βαρθολομαῖον | 6.14. Simon, whom he also named Peter; Andrew, his brother; James; John; Philip; Bartholomew; |
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4. New Testament, Mark, 3.18 (1st cent. CE - 1st cent. CE) Tagged with subjects: •miracles, rabbis and Found in books: Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 73| 3.18. καὶ Ἀνδρέαν καὶ Φίλιππον καὶ Βαρθολομαῖον καὶ Μαθθαῖον καὶ Θωμᾶν καὶ Ἰάκωβον τὸν τοῦ Ἁλφαίου καὶ Θαδδαῖον καὶ Σίμωνα τὸν Καναναῖον | 3.18. Andrew; Philip; Bartholomew; Matthew; Thomas; James, the son of Alphaeus; Thaddaeus; Simon the Zealot; |
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5. New Testament, Matthew, 10.3 (1st cent. CE - 1st cent. CE) Tagged with subjects: •miracles, rabbis and Found in books: Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 73| 10.3. Φίλιππος καὶ Βαρθολομαῖος, Θωμᾶς καὶ Μαθθαῖος ὁ τελώνης, Ἰάκωβος ὁ τοῦ Ἁλφαίου καὶ Θαδδαῖος, | 10.3. Philip; Bartholomew; Thomas; Matthew the tax collector; James the son of Alphaeus; and Lebbaeus, whose surname was Thaddaeus; |
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6. Anon., Genesis Rabba, 60.8 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •miracles, rabbis and Found in books: Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 78| 60.8. וַיָּבֹא הָאִישׁ הַבַּיְתָה וגו' (בראשית כד, לב), הִתִּיר זְמוּמֵיהֶם. רַבִּי הוּנָא וְרַבִּי יִרְמְיָה שָׁאַל לְרַבִּי חִיָּא בַּר רַבָּה לֹא הָיוּ גְּמַלָּיו שֶׁל אַבְרָהָם אָבִינוּ דּוֹמִים לַחֲמוֹרוֹ שֶׁל רַבִּי פִּינְחָס בֶּן יָאִיר, חֲמָרְתֵיהּ דְּרַבִּי פִּינְחָס בֶּן יָאִיר נַסְבּוּהָ לִסְטָאֵי עֲבַדַּת גַּבּוֹן תְּלָתָא יוֹמִין וְלָא טָעֲמַת כְּלוּם, אָמְרִין סוֹפָהּ מָיְתָה וְתַסְרֵי מְעַרְתָּא עָלֵינוּ, נִמְסָרָהּ לְרִבּוֹנָהּ, שְׁלָחוּהָ וְעָלַת בְּבֵיתָא דְמָרָהּ, כֵּיוָן דְּעָלְתָה נְהַקַת וְחַכִּים קָלָה, אֲמַר פִּתְחוּ לְאוֹתָהּ הָעֲנִיָּה וִיהֲבוּ לָהּ דְּתֵיכוֹל, דְּאִית לָהּ תְּלָתָא יוֹמִין דְּלָא טָעֲמָה מִידֵי. יַהֲבִין לָהּ שְׂעוֹרִין לָא טְעַמְתּוֹן, אָמְרִין לֵיהּ רַבִּי יַהֲבִינָן לָהּ שְׂעָרִין וְלָא טְעַמְתּוֹן. אֲמַר לְהוֹן תִּקַנְתִּיהוּ, אֲמַרוּן לֵיהּ אֵין, אֲפִיקְתּוּן דְּמַאי, אָמְרוּ לָא כֵּן אַלְפִין רַבִּי הַלּוֹקֵחַ זֶרַע לִבְהֵמָה וְקֶמַח לְעוֹרוֹת וְשֶׁמֶן לְנֵר וְשֶׁמֶן לָסוּךְ בּוֹ אֶת הַכֵּלִים, פְּטוּרִין מִן הַדְּמַאי. אֲמַר לְהוֹן מַאי נַעֲבֵיד לָהּ וְהִיא מַחְמְרָה עַל גַּרְמָהּ. רַבִּי יִרְמְיָה שְׁלַח לְרַבִּי זְעֵירָא חַד קַרְטֵיל דִּתְאֵנִין, רַבִּי יִרְמְיָה אָמַר אֶפְשָׁר רַבִּי זְעֵירָא אָכֵילְהוֹן דְּלָא מְתַקְּנָן. רַבִּי זְעֵירָא אָמַר אֶפְשָׁר לְרַבִּי יִרְמְיָה דְּלָא מְשַׁלַּח לְהוֹן מְתַקְּנָן, בֵּין דֵּין לְדֵין אִתְאַכְלוּן תְּאֵנִים בְּטִבְלַיְהוּ. לְמָחָר קָם רַבִּי יִרְמְיָה עִם רַבִּי זְעֵירָא אֲמַר לֵיהּ תַּקַּנְתְּ אִילֵין תְּאֵנַיָא, אֲמַר לֵיהּ לָא, אֲמַר רַבִּי אַבָּא בַּר יְמִינָא לְרַבִּי זְעֵירָא אִין הֲווֹן קַדְמָאִין מַלְאָכִין אֲנַן בְּנֵי נָשׁ, וְאִין הֲווֹן בְּנֵי נָשֵׁי אֲנַן חֲמָרִין, וְלֵית אֲנַן כַּחֲמָרְתֵיהּ דְּרַבִּי פִּינְחָס בֶּן יָאִיר, חֲמָרְתֵיהּ דְּרַבִּי פִּינְחָס בֶּן יָאִיר יְהַבוּן לָהּ שְׂעָרֵי דְטִבְלָא לָא אֲכָלַת יַתְהוֹן, וַאֲנַן אַכְלִינַן תְּאֵנַיָא דִּטְבִילִין. (בראשית כד, לב): וַיִּתֵּן תֶּבֶן וּמִסְפּוֹא לַגְּמַלִּים, אָמַר רַבִּי אַחָא יָפָה שִׂיחָתָן שֶׁל עַבְדֵי בָּתֵּי אָבוֹת מִתּוֹרָתָן שֶׁל בָּנִים, פָּרָשָׁתוֹ שֶׁל אֱלִיעֶזֶר שְׁנַיִם וּשְׁלשָׁה דַפִּים הוּא אוֹמְרָהּ וְשׁוֹנָהּ, וְשֶׁרֶץ מִגּוּפֵי תּוֹרָה וְאֵין דָּמוֹ מְטַמֵּא כִּבְשָׂרוֹ אֶלָּא מֵרִבּוּי הַמִּקְרָא. רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי אוֹמֵר: טָמֵא, הַטָּמֵא (ויקרא יא, כט). רַבִּי אֱלִיעֶזֶר בֶּן יוֹסֵי אוֹמֵר: זֶה, וָזֶה (ויקרא יא, כט). (בראשית כד, לב): וּמַיִם לִרְחֹץ רַגְלָיו וְרַגְלֵי הָאֲנָשִׁים אֲשֶׁר אִתּוֹ, אָמַר רַבִּי אַחָא יָפָה רְחִיצַת רַגְלֵי עַבְדֵי בָּתֵּי אָבוֹת מִתּוֹרָתָן שֶׁל בָּנִים, שֶׁאֲפִלּוּ רְחִיצַת רַגְלַיִם צָרִיךְ לִכְתֹּב, וְהַשֶּׁרֶץ מִגּוּפֵי תּוֹרָה וְאֵין דָּמוֹ מְטַמֵּא כִּבְשָׂרוֹ אֶלָּא מֵרִבּוּי הַמִּקְרָא. רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי אוֹמֵר: טָמֵא, הַטָּמֵא, רַבִּי אֱלִיעֶזֶר בְּרַבִּי יוֹסֵי אָמַר: זֶה, וְזֶה. | |
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| 7. Babylonian Talmud, Meilah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •miracles, rabbis and Found in books: Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 56, 57, 60, 62, 63, 64, 73, 77, 78 |
8. Babylonian Talmud, Makkot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •miracles, rabbis and Found in books: Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 78| 22b. ואמדו שאין יכול לקבל ארבעים פטור אמדוהו לקבל שמונה עשרה ומשלקה אמדו שיכול הוא לקבל ארבעים פטור:, big strongגמ׳ /strong /big מ"ט אי כתיב ארבעים במספר הוה אמינא ארבעים במניינא השתא דכתיב במספר ארבעים מנין שהוא סוכם את הארבעים אמר רבא כמה טפשאי שאר אינשי דקיימי מקמי ספר תורה ולא קיימי מקמי גברא רבה דאילו בס"ת כתיב ארבעים ואתו רבנן בצרו חדא:,רבי יהודה אומר ארבעים שלימות וכו' [בין כתפיו]: אמר ר' יצחק מאי טעמא דרבי יהודה דכתיב (זכריה יג, ו) מה המכות האלה בין ידיך ואמר אשר הכתי בית מאהבי ורבנן ההוא בתינוקות של בית רבן הוא דכתיב:,אין אומדין אלא במכות הראויות וכו': לקה אין לא לקה לא,ורמינהו אמדוהו לקבל ארבעים וחזרו ואמדו שאין יכול לקבל ארבעים פטור אמדוהו לקבל שמונה עשרה וחזרו ואמדוהו שיכול לקבל ארבעים פטור,אמר רב ששת לא קשיא הא דאמדוהו ליומי הא דאמדוהו למחר וליומא אוחרא:, big strongמתני׳ /strong /big עבר עבירה שיש בה שני לאוין אמדוהו אומד אחד לוקה ופטור ואם לאו לוקה ומתרפא וחוזר ולוקה:, big strongגמ׳ /strong /big והתניא אין אומדין אומד אחד לשני לאוין,אמר רב ששת לא קשיא הא דאמדוהו לארבעים וחדא הא דאמדוהו לארבעים ותרתי:, big strongמתני׳ /strong /big כיצד מלקין אותו כופה שתי ידיו על העמוד הילך והילך וחזן הכנסת אוחז בבגדיו אם נקרעו נקרעו ואם נפרמו נפרמו עד שהוא מגלה את לבו והאבן נתונה מאחריו חזן הכנסת עומד עליו ורצועה בידו של עגל כפולה אחד לשנים ושנים לארבעה ושתי רצועות של חמור עולות ויורדות בה ידה טפח ורחבה טפח וראשה מגעת על פי כריסו,ומכה אותו שליש מלפניו ושתי ידות מלאחריו ואינו מכה אותו לא עומד ולא יושב אלא מוטה שנאמר (דברים כה, ב) והפילו השופט,והמכה מכה בידו אחת בכל כחו והקורא קורא (דברים כח, נח) אם לא תשמור לעשות וגו' והפלא ה' את מכותך ואת מכות וגו' וחוזר לתחלת המקרא (דברים כט, ח) ושמרתם את דברי הברית הזאת וגו' וחותם (תהלים עח, לח) והוא רחום יכפר עון וגו' וחוזר לתחלת המקרא,ואם מת תחת ידו פטור הוסיף לו עוד רצועה אחת ומת הרי זה גולה על ידו נתקלקל בין בריעי בין במים פטור רבי יהודה אומר האיש בריעי והאשה במים: | 22b. b and /b then b they assessed /b him again and concluded b that he cannot receive forty /b lashes and survive, he is b exempt /b from the additional lashes. If the doctors initially b assessed /b concerning b him /b that he is able b to receive /b only b eighteen /b lashes, b and once he was flogged /b eighteen times b they assessed that he is able to receive forty, /b he is b exempt /b from receiving additional lashes., strong GEMARA: /strong The Gemara begins with a discussion of the number of lashes. b What is the reason /b that the Rabbis said that he receives forty lashes less one? b If it had been written: Forty by number, I would say /b that it means b forty as /b a precise b sum; now that it is written: “By number, forty,” /b the reference is to b a sum that approaches forty. /b Likewise, b Rava said: How foolish /b are b the rest of the people who stand before a Torah scroll /b that passes before them, b and /b yet b they do not stand before a great man, /b when a Sage passes before them; b as in a Torah scroll, forty is written and the Sages came /b and b subtracted one, /b establishing the number of lashes as thirty-nine. Apparently, the authority of the Sages is so great that they are able to amend an explicit Torah verse.,The mishna teaches: b Rabbi Yehuda says: /b He is flogged with b a full forty /b lashes, with the additional lash administered between his shoulders. b Rabbi Yitzḥak says: What is the reason /b for the opinion b of Rabbi Yehuda? /b It is b as it is written: “And one shall say to him: What are these wounds between your arms? Then he shall answer: Those with which I was wounded in the house of my friends” /b (Zechariah 13:6). Rabbi Yehuda understands that this verse is referring to one with wounds from lashes administered between his arms, indicating that there is one lash administered between the shoulders. b And /b how do b the Rabbis, /b who hold that one is flogged only thirty-nine lashes, explain this verse? They explain that b this /b verse b is written with regard to schoolchildren /b struck by their teacher for laxity in their studies, and is not referring to lashes administered by the court.,The mishna teaches: b One assesses /b the number of lashes that the one being punished is capable of withstanding b only with /b a number of b lashes fit /b to be divided into three equal groups. If doctors assessed concerning him that he is able to receive forty lashes and survive, and he is then flogged some of those forty lashes, and they then assessed him again and concluded that he cannot receive forty lashes and survive, he is exempt from any additional lashes. If the doctors initially assessed concerning him that he is able to receive only eighteen lashes, and once he was flogged with eighteen lashes they assessed that he is able to receive forty, he is exempt from receiving further lashes. The Gemara infers: If b he was flogged /b in practice, b yes, /b he is exempt; if b he was not flogged, no, /b he is not exempt from the rest of the forty lashes., b And /b the Gemara b raises a contradiction /b from a i baraita /i : If doctors b assessed /b concerning b him /b that he is able b to receive forty /b lashes and survive, b and they then assessed /b him again and concluded b that he cannot receive forty /b lashes and survive, he is b exempt. /b If the doctors initially b assessed /b concerning b him /b that he is able b to receive /b only b eighteen /b lashes, b and they then assessed that he is able to receive forty, /b he is b exempt. /b Apparently, even if he did not receive any lashes, if the assessment changes, it is as though he was flogged., b Rav Sheshet said: /b This is b not difficult, /b as b this /b case in the mishna is one b where /b doctors b assessed his /b fitness to receive lashes b for /b that b day, /b and there was no change in his condition; rather, it was discovered that the initial assessment was mistaken. He is exempt only if he was already flogged; if not, another assessment is performed. b That /b case in the i baraita /i is one b where /b doctors b assess his /b fitness to receive lashes b for /b the b next day or for a different day. /b In that case, the initial assessment was accurate; it is his condition that changed. Therefore, if it is determined that he is unable to receive lashes, he is exempt., strong MISHNA: /strong If b one performed a transgression that involves two prohibitions, /b and b they assessed /b concerning b him a single assessment /b of the number of lashes that he could withstand in punishment for both transgressions, b he is flogged /b in accordance with their assessment b and /b is b exempt /b from any additional lashes. b And if not, /b if he was assessed with regard to the lashes that he could withstand for one transgression, b he is flogged and /b is allowed to b heal, and then is flogged /b again for violating the second prohibition., strong GEMARA: /strong The case in the mishna is one where there is one assessment performed for two sets of lashes. The Gemara asks: b But isn’t it taught /b in a i baraita /i : b One does not perform one assessment for two prohibitions? /b , b Rav Sheshet said: /b This is b not difficult; this /b ruling in the i baraita /i that one does not perform a single assessment for two prohibitions is in a case b where /b doctors b assessed /b concerning b him /b that he is able b to /b receive b forty-one /b lashes, two lashes beyond a full set. Since those two additional lashes are not divisible by three, which is a requirement based on the previous mishna, he receives only thirty-nine lashes. That constitutes just one set of lashes. He remains liable to receive another set of lashes after he recovers, requiring another assessment and another set of lashes. b That /b ruling in the mishna that one performs a single assessment for two prohibitions is in a case b where /b doctors b assessed /b concerning b him /b that he is able b to /b receive b forty-two /b lashes. In that case, it is possible to ascribe thirty-nine lashes to one prohibition and three additional lashes to the second prohibition. That is tantamount to two separate assessments, although in practice only one assessment was performed., strong MISHNA: /strong b How do they flog him? He ties /b the b two hands /b of the person being flogged b on this /b side b and that /b side b of a post, and the attendant of the congregation takes hold of his garments /b to remove them. b If they were ripped /b in the process, b they were ripped, and if they were unraveled, they were unraveled, /b and he continues b until he bares his chest. And the stone /b upon which the attendant stands when flogging b is situated behind /b the person being flogged. b The attendant of the congregation stands on it with a strap in his hand. /b It is a strap b of calf /b hide, and is b doubled, one into two, and two into four, and two straps of donkey /b hide b go up and down /b the doubled strap of calf hide. The length of b its handle /b is b one handbreadth, /b and the b width /b of the straps is b one handbreadth, and /b the strap must be long enough so that b its end reaches the top of his abdomen, /b i.e., his navel, when he is flogged from behind., b And /b the attendant b flogs him /b with b one-third /b of the lashes b from the front of him, /b on his chest, b and two /b one-third b portions from behind him, /b on his back. b And he does not flog him /b when the one receiving lashes is b standing, nor /b when he is b sitting; rather, /b he flogs him when he is b hunched, as it is stated: “And the judge shall cause him to lie down, /b and strike him” (Deuteronomy 25:2), which indicates that the one receiving lashes must be in a position that approximates lying down., b And the /b attendant b flogging /b the one receiving lashes b flogs [ i makeh /i ] him with one hand with all his strength, and the /b court b crier recites /b the verses: b “If you do not observe to perform /b all the words of this law that are written in this book, that you may fear this glorious and awesome name, the Lord your God. b And the Lord will make your plagues [ i makkotekha /i ] outstanding, and the plagues /b of your descendants, and even great plagues, and of long continuance, and severe sicknesses, and of long continuance” (Deuteronomy 28:58–59). b And /b then b he returns to the beginning of the verse. /b He also recites: b “And you shall observe the matters of this covet, /b and do them, that you may make all that you do to prosper” (Deuteronomy 29:8), b and concludes /b with the verse: b “And He is merciful and shall atone for transgression, and destroys not; /b and many a time does He turn His anger away, and does not stir up all His wrath” (Psalms 78:38), b and /b then b returns to the beginning of the verse /b that starts: “If you do not observe to perform.”, b If /b the one being flogged b dies at /b the b hand /b of the attendant, the latter is b exempt, /b because he acted at the directive of the court. If the attendant b added for him an additional /b lash with b a strap and he died, /b the attendant b is exiled /b to a city of refuge b on his account, /b as an unwitting murderer. b If /b the one being flogged involuntarily b sullies himself, /b due to fear or pain, b whether with excrement or with urine, /b he is b exempt /b from further lashes. b Rabbi Yehuda says /b that the threshold of shame for men and women is different: b The man /b is exempted if he sullies himself b with excrement, and the woman /b is exempted even b with urine. /b |
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9. Babylonian Talmud, Menachot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •miracles, rabbis and Found in books: Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 78 | 29b. had the b leg of /b the letter b i heh /i in /b the term: b “The nation [ i ha’am /i ]” /b (Exodus 13:3), written in his phylacteries, b severed by a perforation. He came before /b his son-in-law b Rabbi Abba /b to clarify the i halakha /i . Rabbi Abba b said to him: If there remains in /b the leg that is attached to the roof of the letter b the equivalent of the measure of a small letter, /b i.e., the letter i yod /i , it is b fit. But if not, /b it is b unfit. /b ,The Gemara relates: b Rami bar Tamrei, who /b was b the father-in-law of Rami bar Dikkulei, /b had the b leg of /b the letter b i vav /i in /b the term: b “And /b the Lord b slew [ i vayaharog /i ] /b all the firstborn” (Exodus 13:15), written in his phylacteries, b severed by a perforation. He came before Rabbi Zeira /b to clarify the i halakha /i . Rabbi Zeira b said to him: Go bring a child who is neither wise nor stupid, /b but of average intelligence; b if he reads /b the term as b “And /b the Lord b slew [ i vayaharog /i ]” /b then it is b fit, /b as despite the perforation the letter is still seen as a i vav /i . But b if not, /b then it is as though the term b were: Will be slain [ i yehareg /i ], /b written without the letter i vav /i , b and /b it is b unfit. /b ,§ b Rav Yehuda says /b that b Rav says: When Moses ascended on High, he found the Holy One, Blessed be He, sitting and tying crowns on the letters /b of the Torah. Moses b said before /b God: b Master of the Universe, who is preventing You /b from giving the Torah without these additions? God b said to him: There is a man who is destined to be /b born b after several generations, and Akiva ben Yosef /b is b his name; he is destined to derive from each and every thorn /b of these crowns b mounds /b upon b mounds of i halakhot /i . /b It is for his sake that the crowns must be added to the letters of the Torah.,Moses b said before /b God: b Master of the Universe, show him to me. /b God b said to him: Return behind you. /b Moses b went and sat at the end of the eighth row /b in Rabbi Akiva’s study hall b and did not understand what they were saying. /b Moses’ b strength waned, /b as he thought his Torah knowledge was deficient. b When /b Rabbi Akiva b arrived at /b the discussion of b one matter, his students said to him: My teacher, from where do you /b derive this? Rabbi Akiva b said to them: /b It is b a i halakha /i /b transmitted b to Moses from Sinai. /b When Moses heard this, b his mind was put at ease, /b as this too was part of the Torah that he was to receive.,Moses b returned and came before the Holy One, Blessed be He, /b and b said before Him: Master of the Universe, You have a man /b as great b as this and /b yet b You /b still choose to b give the Torah through me. /b Why? God b said to him: Be silent; this intention arose before Me. /b Moses b said before /b God: b Master of the Universe, You have shown me /b Rabbi Akiva’s b Torah, /b now b show me his reward. /b God b said to him: Return /b to where you were. Moses b went back /b and b saw that they were weighing /b Rabbi Akiva’s b flesh in a butcher shop [ i bemakkulin /i ], /b as Rabbi Akiva was tortured to death by the Romans. Moses b said before Him: Master of the Universe, this is Torah and this is its reward? /b God b said to him: Be silent; this intention arose before Me. /b ,§ The Gemara continues its discussion of the crowns on letters of the Torah: b Rava says: Seven letters require three crowns [ i ziyyunin /i ], and they are /b the letters b i shin /i , i ayin /i , i tet /i , i nun /i , i zayin /i ; i gimmel /i /b and b i tzadi /i . Rav Ashi says: I have seen that the exacting scribes of the study hall of Rav would put a hump-like stroke on the roof of /b the letter b i ḥet /i and they would suspend the /b left b leg of /b the letter b i heh /i , /b i.e., they would ensure that it is not joined to the roof of the letter.,Rava explains: b They would put a hump-like stroke on the roof of /b the letter b i ḥet /i as if to /b thereby b say: /b The Holy One, Blessed be b He, lives [ i ḥai /i ] in the heights of the universe. And they would suspend the /b left b leg of /b the letter b i heh /i , as Rabbi Yehuda Nesia asked Rabbi Ami: What /b is the meaning of that b which is written: “Trust in the Lord forever, for in the Lord [ i beYah /i ] is God, an everlasting [ i olamim /i ] Rock” /b (Isaiah 26:4)? Rabbi Ami b said to him: Anyone who puts their trust in the Holy One, Blessed be He, /b will have Him as b his refuge in this world and in the World-to-Come. /b This is alluded to in the word “ i olamim /i ,” which can also mean: Worlds.,Rabbi Yehuda Nesia b said to /b Rabbi Ami: I was not asking about the literal meaning of the verse; b this is /b what poses b a difficulty for me: What is different /b about that b which is written: /b “For b in the Lord [ i beYah /i ],” and it is not written: /b For b the Lord [ i Yah /i ]? /b ,Rav Ashi responded: It is b as Rabbi Yehuda bar Rabbi Elai taught: /b The verse “For in the Lord [ i beYah /i ] is God, an everlasting Rock [ i Tzur olamim /i ]” is understood as follows: The term “ i Tzur olamim /i ” can also mean Creator of worlds. b These /b letters i yod /i and i heh /i that constitute the word i yah /i are referring to the b two worlds that the Holy One, Blessed be He, created; one with [ i be /i ] /b the letter b i heh /i and one with [ i be /i ] /b the letter b i yod /i . And I do not know whether the World-to-Come /b was created b with /b the letter b i yod /i and this world /b was created b with /b the letter b i heh /i , /b or b whether this world /b was created b with /b the letter b i yod /i and the World-to-Come /b was created b with /b the letter b i heh /i . /b , b When /b the verse b states: “These are the generations of the heaven and of the earth when they were created [ i behibare’am /i ]” /b (Genesis 2:4), b do not read /b it as b i behibare’am /i , /b meaning: When they were created; b rather, /b read it as b i beheh bera’am /i , /b meaning: He created them with the letter i heh /i . This verse demonstrates that the heaven and the earth, i.e., this world, were created with the letter i heh /i , and therefore the World-to-Come must have been created with the letter i yod /i ., b And for what /b reason b was this world created /b specifically b with /b the letter b i heh /i ? /b It is b because /b the letter i heh /i , b which /b is open on its bottom, has b a similar /b appearance b to a portico, /b which is open on one side. And it alludes to this world, b where anyone who wishes to leave may leave, /b i.e., every person has the ability to choose to do evil. b And what is the reason /b that the left b leg of /b the letter i heh /i b is suspended, /b i.e., is not joined to the roof of the letter? It is b because if one repents, he is brought /b back b in /b through the opening at the top.,The Gemara asks: b But /b why not b let him enter through that /b same way that he left? The Gemara answers: That would b not be effective, /b since one requires assistance from Heaven in order to repent, b in accordance with /b the statement b of Reish Lakish. As Reish Lakish says: What /b is the meaning of that b which is written: “If it concerns the scorners, He scorns them, but to the humble He gives grace” /b (Proverbs 3:34)? Concerning one who b comes /b in order b to become pure, he is assisted /b from Heaven, as it is written: “But to the humble He gives grace.” Concerning one who b comes to become impure, he is provided with an opening /b to do so. The Gemara asks: b And what is the reason /b that the letter i heh /i b has a crown /b on its roof? The Gemara answers: b The Holy One, Blessed be He, says: If /b a sinner b returns, /b repenting for his sin, b I tie /b a crown b for him /b from above.,The Gemara asks: b For what /b reason b was the World-to-Come created /b specifically b with /b the letter b i yod /i , /b the smallest letter in the Hebrew alphabet? The Gemara answers: It is b because the righteous of /b the world b are /b so b few. And for what /b reason is the left side of b the top of /b the letter i yod /i b bent /b downward? It is b because the righteous who are in /b the World-to-Come b hang their heads /b in shame, b since the actions of one are not similar to those of another. /b In the World-to-Come some of the righteous will be shown to be of greater stature than others.,§ b Rav Yosef says: Rav states these two matters with regard to scrolls, and /b in each case a statement b is taught /b in a i baraita /i that constitutes b a refutation of his /b ruling. b One /b is b that which Rav says: A Torah scroll that contains two errors on each and every column may be corrected, /b but if there are b three /b errors on each and every column then it b shall be interred. /b , b And /b a statement b is taught /b in a i baraita /i that constitutes b a refutation of his /b ruling: A Torah scroll that contains b three /b errors on every column b may be corrected, /b but if there are b four /b errors on every column then it b shall be interred. /b A i tanna /i b taught /b in a i baraita /i : b If /b the Torah scroll b contains one complete column /b with no errors, b it saves the entire /b Torah scroll, and it is permitted to correct the scroll rather than interring it. b Rabbi Yitzḥak bar Shmuel bar Marta says in the name of Rav: And this /b is the i halakha /i only b when the majority of the scroll is written properly /b and is not full of errors., b Abaye said to Rav Yosef: If that column contained three errors, what /b is the i halakha /i ? Rav Yosef b said to him: Since /b the column itself b may be corrected, /b it b enables the correction /b of the entire scroll. The Gemara adds: b And /b with regard to the i halakha /i that a Torah scroll may not be fixed if it is full of errors, b this statement /b applies when letters b are missing /b and must be added in the space between the lines. b But /b if there were b extraneous /b letters, b we have no /b problem b with it, /b since they can easily be erased. The Gemara asks: b What is the reason /b that a scroll with letters b missing /b may b not /b be corrected? b Rav Kahana said: Because it would look speckled /b if one adds all of the missing letters in the spaces between the lines.,The Gemara relates: b Agra, the father-in-law of Rabbi Abba, had /b many b extraneous /b letters b in his scroll. He came before Rabbi Abba /b to clarify the i halakha /i . Rabbi Abba b said to him: We said /b that one may not correct the scroll b only in /b a case where the letters are b missing. /b |
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10. Babylonian Talmud, Shabbat, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •miracles, rabbis and Found in books: Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 64| 12b. רבי יהודה אומר המקום ירחם עליך ועל חולי ישראל רבי יוסי אומר המקום ירחם עליך בתוך חולי ישראל שבנא איש ירושלים בכניסתו אומר שלום וביציאתו אומר שבת היא מלזעוק ורפואה קרובה לבא ורחמיו מרובין ושבתו בשלום כמאן אזלא הא דאמר רבי חנינא מי שיש לו חולה בתוך ביתו צריך שיערבנו בתוך חולי ישראל כמאן כר' יוסי,ואמר רבי חנינא בקושי התירו לנחם אבלים ולבקר חולים בשבת אמר רבה בר בר חנה כי הוה אזלינן בתריה דרבי אלעזר לשיולי בתפיחה זימנין אמר המקום יפקדך לשלום וזימנין אמר (ליה) רחמנא ידכרינך לשלם היכי עביד הכי והאמר רב יהודה לעולם אל ישאל אדם צרכיו בלשון ארמי ואמר רבי יוחנן כל השואל צרכיו בלשון ארמי אין מלאכי השרת נזקקין לו שאין מלאכי השרת מכירין בלשון ארמי שאני חולה דשכינה עמו,דאמר רב ענן אמר רב מנין ששכינה סועד את החולה שנאמר (תהלים מא, ד) ה' יסעדנו על ערש דוי תניא נמי הכי הנכנס לבקר את החולה לא ישב לא על גבי מטה ולא על גבי כסא אלא מתעטף ויושב לפניו מפני ששכינה למעלה מראשותיו של חולה שנאמר ה' יסעדנו על ערש דוי ואמר רבא אמר רבין מנין שהקב"ה זן את החולה שנאמר ה' יסעדנו על ערש דוי:,ולא יקרא לאור הנר: אמר רבה אפילו גבוה שתי קומות ואפי' שתי מרדעות ואפילו עשרה בתים זו על גב זו חד הוא דלא ליקרי הא תרי שפיר דמי והתניא לא אחד ולא שנים אמר ר' אלעזר לא קשיא כאן בענין אחד כאן בשני ענינים אמר רב הונא ובמדורה אפי' עשרה בני אדם אסור,אמר רבא אם אדם חשוב הוא מותר מיתיבי לא יקרא לאור הנר שמא יטה אמר ר' ישמעאל בן אלישע אני אקרא ולא אטה פעם א' קרא ובקש להטות אמר כמה גדולים דברי חכמים שהיו אומרים לא יקרא לאור הנר ר' נתן אומר קרא והטה וכתב על פנקסו אני ישמעאל בן אלישע קריתי והטיתי נר בשבת לכשיבנה בהמ"ק אביא חטאת שמנה א"ר אבא שאני ר' ישמעאל בן אלישע הואיל ומשים עצמו על דברי תורה כהדיוט,תני חדא שמש בודק כוסות וקערות לאור הנר ותניא אידך לא יבדוק לא קשיא כאן בשמש קבוע כאן בשמש שאינו קבוע ואי בעית אימא הא והא בשמש קבוע ולא קשיא הא בדמשחא והא בדנפטא,איבעיא להו שמש שאינו קבוע בדמשחא מהו אמר רב הלכה ואין מורין כן ור' ירמיה בר אבא אמר הלכה ומורין כן ר' ירמיה בר אבא איקלע לבי רב אסי קם שמעיה קא בדיק לנהורא דשרגא אמרה ליה דביתהו ומר לא עביד הכי אמר לה שבקיה כרביה ס"ל:,באמת אמרו החזן כו': והאמרת רישא רואה מאי לאו לקרות לא לסדר ראשי פרשיותיו וכן אמר רבה בר שמואל אבל מסדר הוא ראשי פרשיותיו וכולה פרשה לא | 12b. b Rabbi Yehuda says /b that it is appropriate to say: b May the Omnipresent have compassion upon you and upon all the sick people of Israel. Rabbi Yosei says /b that it is appropriate to say: b May the Omnipresent have compassion upon you among the sick people of Israel, /b thereby including this sick person within the community of Israel. When b Shevna of Jerusalem /b would visit a sick person on Shabbat, b upon entering, he would say /b i shalom /i b . And when he exited he would say: It is Shabbat /b when one is prohibited b to cry out, and healing is soon to come, and His compassion is abundant, and rest /b on Shabbat b in peace. /b The Gemara asks: b In accordance with whose /b opinion b is /b the i halakha /i that b Rabbi Ḥanina said: One who has a sick person in his house must include him among the sick people of Israel /b in his prayer? b In accordance with whose /b opinion? b In accordance with /b the opinion of b Rabbi Yosei. /b , b And Rabbi Ḥanina said: It was /b only b with great difficulty that /b the Sages b permitted to comfort the mourners and visit the sick on Shabbat, /b as both the visitor and the comforter experience suffering on Shabbat. They permitted it only due to the mitzva involved in these activities. b Rabba bar bar Ḥana said: When we would follow Rabbi Elazar to inquire about /b the health of b a sick person; sometimes he would say /b in Hebrew: b May the Omnipresent remember you for peace /b , b and sometimes he would say to him /b in Aramaic: b May the all-Merciful remember you for peace. /b He would say it in Aramaic when the sick person did not understand Hebrew (Rav Elazar Moshe Horovitz). The Gemara asks: b How did he do this, /b pray in Aramaic? b Didn’t Rav Yehuda say: A person should never request /b that b his needs /b be met b in the Aramaic language /b ? b And, /b similarly, b Rabbi Yoḥa said: Anyone who requests /b that b his needs /b be met b in the Aramaic language /b , b the ministering angels do not attend to him /b to bring his prayer before God, b as the ministering angels are not familiar with the Aramaic language, /b but only with the sacred tongue, Hebrew, exclusively. The Gemara responds: b A sick person is different. /b He does not need the angels to bring his prayer before God because b the Divine Presence is with him. /b , b As Rav A said /b that b Rav said: From where is it derived that the Divine Presence cares for /b and aids b the sick person? As it is stated: “God will support him on the bed of illness” /b (Psalms 41:4). The Gemara comments: b That was also taught /b in a i baraita /i : b One who enters to visit the sick person should sit neither on the bed nor on a chair; rather, he should wrap himself /b in his prayer shawl with trepidation and awe, b and sit before /b the sick person below him, b as the Divine Presence is above the head of the sick person, as it is stated: “God will support him on the bed of illness,” /b and he must treat the Divine Presence with deference. On a similar note, b Rava said /b that b Ravin said: From where /b is it derived b that the Holy One, Blessed be He, feeds the sick person /b during his illness? b As it is stated: “God will support him on the bed of illness.” /b ,We learned in the mishna that b one may not read /b a book b by candlelight /b on Shabbat. b Rabba said: /b Since a decree was issued, there is no distinction whether or not the lamp was near enough to him to enable him to adjust the wick. The prohibition applies b even /b if the lamp was b two statures /b of a person b high, and even /b as high as b two plow handles, and even /b if it was as high as b ten houses one atop the other. /b We learned in the mishna that one may not read, and the Gemara infers: b One may not read, but /b for b two, /b apparently, he may b well /b do so. They will not violate any prohibition, as two people together will certainly not forget the Shabbat prohibition. The Gemara asks: b Wasn’t it taught /b in a i baraita /i that b neither one nor two /b are permitted to read by the light of the lamp? b Rabbi Elazar said: /b This is b not difficult, /b as there is room to distinguish between them and say that b here, /b where two were permitted to read by candlelight, it is referring to a case where they are both engaged b in one matter /b and will remind each other to refrain from adjusting the wick. b There, /b where two were prohibited to read by candlelight it is referring to a case where they are engaged b in two /b different b matters. /b Since each is preoccupied with a different text, they will not pay attention and remind each other. b Rav Huna said: And with regard to a bonfire, /b where everyone is sitting around it and not adjacent to it, b even /b if they were b ten people, it is prohibited /b to read by its light. When sitting around a bonfire, everyone sits at a distance from the others, and therefore they do not notice each other, and each is liable to adjust the firebrands to provide himself with more light., b Rava said: /b Even though they prohibited reading by candlelight due to a decree lest they adjust the wick, b if he is an important person, it is permitted, /b as even on weekdays he is not accustomed to adjust a lamp that is dirty with oil. The Gemara b raises an objection /b from that which was taught in a i Tosefta /i : b One may not read /b a book on Shabbat b by the light of the lamp, lest he adjust it. /b The i Tosefta /i relates that b Rabbi Yishmael ben Elisha said: I will read and will not adjust, /b as I will certainly not forget that it is Shabbat. However, b once he read /b a book by candlelight b and /b he b sought to adjust /b the wick. b He said: How great are the words of the Sages, who would say /b that b one may not read by candlelight, /b as even a person like me sought to adjust the wick. b Rabbi Natan says: /b That was not the way it happened. Rather, b he read and /b actually b adjusted /b the wick, b and he wrote /b afterward b in his notebook [ i pinkas /i ]: I, Yishmael ben Elisha, read and adjusted a lamp on Shabbat. When the Temple will be rebuilt I will bring a fat sin-offering /b as atonement for this sin. This proves that even an important person like Rabbi Yishmael ben Elisha is liable to adjust the wick. b Rabbi Abba said: Rabbi Yishmael ben Elisha is different, since with regard to the study of Torah, he comports himself like a simple man /b with no air of importance, but generally, an important person would not dirty his hands and adjust the wick.,On this subject, the Gemara cites two apparently contradictory i baraitot /i . b It was taught /b in b one /b i baraita /i that a b servant may examine cups and bowls by candlelight /b to check if they are clean. b And it was taught /b in b another /b i baraita /i that b he may not examine /b them. The Gemara explains: This is b not difficult. /b Rather, b here, /b the i baraita /i that prohibited examining the cups, is referring b to a regularly /b employed b servant /b who fears his master and examines the dishes meticulously. Therefore, there is concern lest he come to adjust the wick. While b there, /b the i baraita /i that permitted examining the cups, is referring b to a servant who is not regularly /b employed, does not fear his master, and therefore will not check meticulously. There is no concern lest he come to adjust the wick. b And if you wish, say /b instead that b this /b i baraita /i b and that /b i baraita /i are both referring b to a regularly /b employed b servant. And /b this is b not difficult, /b as they are not referring to the same kind of lamp. b This /b i baraita /i , which prohibited examining the dishes, is referring b to an oil lamp, /b where there is room for concern lest he adjust it. b And that /b i baraita /i , which permitted examining the dishes, is referring b to a naphtha /b [ b i nafta /i /b ] b lamp. /b Since the naphtha lamp is dirty, the servant certainly will not touch it while checking the cups and dishes., b A dilemma was raised before /b the Sages: b What is /b the ruling with regard to b a servant who is not regularly /b employed in terms of examining cups and dishes by the light of b an oil lamp? /b Is he permitted to examine the cups by candlelight, or not? From the perspective of his being a servant not regularly employed, it should be permitted. On the other hand, because it is an oil lamp it should be prohibited. b Rav said: The i halakha /i /b is that it is permitted, b and, /b however, i ab initio /i b a /b public b ruling is not issued to that effect /b so that they will not come to sin. However, one who knows the i halakha /i that it is permitted may practice accordingly. b Rabbi Yirmeya bar Abba said: That i halakha /i is /b that it is permitted b and a /b public b ruling is issued to that effect. /b The Gemara relates that b Rabbi Yirmeya bar Abba happened to /b come to b the house of Rav Asi /b on Shabbat. Rabbi Yirmeya’s b servant stood and examined the cups by the light of a lamp /b [ b i sheraga /i /b ], as he was not a regularly employed servant in the house of Rav Asi. Rav Asi’s b wife said to /b Rav Asi: But b the Master, /b you, b does not do so. /b You prohibit doing so. Why is the servant of Rabbi Yirmeya examining the cups? b He said to her: Leave him, he holds in accordance with /b the opinion of b his master. /b ,We learned in the mishna that b in truth they said /b that b the attendant /b sees where in the book the children under his supervision are reading, but he himself should not read. The Gemara asked: b Didn’t you say in the first clause /b of the mishna that the attendant b sees? Doesn’t /b that mean that he sees in order b to read? /b How can that part of the mishna conclude by saying that he may not read? The Gemara answers: b No, /b it does not mean that the attendant is permitted to actually read; rather, he is only permitted b to /b look and b arrange the beginning of his sections /b of the Torah that b he /b must read the next day. b And so too, Rabba bar Shmuel said: However, he may arrange the beginning of his sections /b that he must read the next day. The Gemara asks: b And /b may he b not /b read b the entire section? /b |
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11. Babylonian Talmud, Sotah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •miracles, rabbis and Found in books: Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 64| 33a. כל התורה בכל לשון נאמרה דאי סלקא דעתך בלשון הקודש נאמרה והיו דכתב רחמנא למה לי,איצטריך משום דכתיב שמע,לימא קסברי רבנן כל התורה כולה בלשון קודש נאמרה דאי סלקא דעתך בכל לשון שמע דכתב רחמנא למה לי,איצטריך משום דכתיב והיו,תפלה רחמי היא כל היכי דבעי מצלי,ותפלה בכל לשון והאמר רב יהודה לעולם אל ישאל אדם צרכיו בלשון ארמית דאמר רבי יוחנן כל השואל צרכיו בלשון ארמי אין מלאכי השרת נזקקין לו לפי שאין מלאכי השרת מכירין בלשון ארמי,לא קשיא הא ביחיד הא בצבור,ואין מלאכי השרת מכירין בלשון ארמי והתניא יוחנן כהן גדול שמע ב"ק מבית קדש הקדשים שהוא אומר נצחו טליא דאזלו לאגחא קרבא לאנטוכיא ושוב מעשה בשמעון הצדיק ששמע בת קול מבית קדש הקדשים שהוא אומר בטילת עבידתא דאמר שנאה לאייתאה על היכלא ונהרג גסקלגס ובטלו גזירותיו וכתבו אותה שעה וכיוונו ובלשון ארמי היה אומר,אי בעית אימא בת קול שאני דלאשמועי עבידא ואי בעית אימא גבריאל הוה דאמר מר בא גבריאל ולימדו שבעים לשון,ברכת המזון דכתיב (דברים ח, י) ואכלת ושבעת וברכת את ה' אלהיך בכל לשון שאתה מברך,שבועת העדות דכתיב (ויקרא ה, א) ונפש כי תחטא ושמעה קול אלה בכל לשון שהיא שומעת,שבועת הפקדון אתיא תחטא תחטא משבועת העדות,ואלו נאמרין בלשון הקודש מקרא ביכורים וחליצה כו' עד מקרא ביכורים כיצד (דברים כו, ה) וענית ואמרת לפני ה' אלהיך ולהלן הוא אומר (דברים כז, יד) וענו הלוים ואמרו אל כל איש ישראל מה ענייה האמורה להלן בלשון הקודש אף כאן בלה"ק,ולוים גופייהו מנלן אתיא קול קול ממשה כתיב הכא קול רם וכתיב התם (שמות יט, יט) משה ידבר והאלהים יעננו בקול מה להלן בלשון הקודש אף כאן בלשון הקודש,חליצה כיצד וכו' ורבנן האי ככה מאי עבדי ליה מיבעי להו לדבר שהוא מעשה מעכב,ור' יהודה מכה ככה ורבנן כה ככה לא משמע להו | 33a. that b the entire Torah may be recited in any language, as, if it should enter your mind /b to say b that /b the entire Torah b may be recited /b only b in the sacred tongue /b and not in any other language, b why do I /b need b that which the Merciful One writes: “And /b these words, which I command you this day, b will be”? /b If in fact it is prohibited for one to recite any portion of the Torah in a language other than Hebrew, then prohibiting the recitation of i Shema /i in a language other than Hebrew is superfluous. Since the Torah specifically requires i Shema /i to be recited in Hebrew, it must be because the rest of the Torah may be recited in any language.,The Gemara rejects this suggestion: This is not unquestionably so, as the phrase “and these words, which I command you this day, will be” b is necessary /b in this case b because “hear” is /b also b written. /b Had it not said “and these words, which I command you this day, will be,” it would have been derived from the word “hear” that i Shema /i may be recited in any language, in accordance with the opinion of the Rabbis. Therefore, the phrase “and these words, which I command you this day, will be” is necessary.,The Gemara asks: b Shall we say /b that b the Rabbis hold /b that b the entire Torah may be recited /b only b in the sacred tongue /b and not in any other language? b As, if it should enter your mind /b to say b that /b the Torah b may be recited in any language, why do I /b need b that which the Merciful One writes: “Hear”? /b It is permitted for one to recite the entire Torah in any language, rendering a specific requirement with regard to i Shema /i superfluous.,The Gemara rejects this: The word “hear” b is necessary /b in any case, b because “and /b these words, which I command you this day, b will be” is /b also b written. /b Had it not been for the word “hear,” the Rabbis would have understood that it is prohibited to recite i Shema /i in any other language, in accordance with the opinion of Rabbi Yehuda HaNasi. Therefore, the word “hear” is necessary.,§ It is stated in the mishna that the i Amida /i b prayer /b may be recited in any language. The reason for this is that since prayer b is /b a request for divine b mercy, one may pray in any way that one desires. /b ,The Gemara asks: b But /b may b prayer /b really be recited b in any language? But didn’t Rav Yehuda say: A person should never request in the Aramaic language /b that b his needs /b be met, b as Rabbi Yoḥa said /b that with regard to b anyone who requests in the Aramaic language /b that b his needs /b be met, b the ministering angels do not attend to him, as the ministering angels are not familiar [ i makkirin /i ] with the Aramaic language? /b ,The Gemara answers: This is b not difficult, /b as b that /b statement of Rabbi Yoḥa is referring b to /b the prayer of b an individual, /b who needs the support of the angels, whereas b this /b statement of the mishna is referring b to communal /b prayer.,The Gemara asks: b And are the ministering angels not familiar with the Aramaic language? But isn’t it taught /b in a i baraita /i ( i Tosefta /i 13:5): b Yoḥa the High Priest heard a Divine Voice /b emerging b from the House of the Holy of Holies that was saying: The youth who went to wage war in Antokhya have been victorious. And /b there was b another incident involving Shimon HaTzaddik, who heard a Divine Voice /b emerging b from the House of the Holy of Holies that was saying: The decree that the enemy intended to bring against the Temple is annulled, and Gaskalgas, /b Caligula, b has been killed and his decrees have been voided. And /b people b wrote /b down b that time /b that the Divine Voice was heard, b and /b later found that it b matched /b exactly the moment that Caligula was killed. The Gemara concludes: b And /b this Divine Voice b was speaking in the Aramaic language. /b ,The Gemara answers: b If you wish, say /b that the b Divine Voice is different, as its purpose is to communicate /b a message, and therefore it also communicates in Aramaic. b And if you wish, say /b instead that b it was /b the angel b Gabriel, as the Master said /b with regard to Joseph: b Gabriel came and taught him seventy languages, /b as he knows all of the languages, as opposed to the other angels, who do not.,§ It is stated in the mishna that b Grace after Meals /b may be recited in any language. b As it is written: “And you shall eat, and be satisfied, and bless the Lord your God” /b (Deuteronomy 8:10). The word “bless” is homiletically interpreted to mean: b In any language that you bless. /b ,It is stated in the mishna that b an oath of testimony /b may be said in any language, b as it is written: “And if anyone sins, in that he heard the voice of adjuration” /b (Leviticus 5:1). The emphasis on hearing in the verse is interpreted to mean that it can be recited b in any language that a person hears, /b i.e., understands.,It is stated in the mishna that b an oath on a deposit /b may be taken in any language. This b is derived /b by means of a verbal analogy b from /b the word b “sins” /b (Leviticus 5:21) that appears in the portion of an oath on a deposit, and the word b “sins” /b (Leviticus 5:1) that is mentioned in the portion of b an oath of testimony. /b ,§ It is stated in the mishna: b And these are recited /b only b in the sacred tongue: The recitation of /b the verses that one recounts when bringing the b first fruits /b to the Temple; b and i ḥalitza /i …how /b is it derived that the b recitation /b when bringing the b first fruits /b is recited specifically in Hebrew? When the Torah discusses this mitzva it states: b “And you shall speak and say before the Lord your God” /b (Deuteronomy 26:5), b and below, /b in the discussion of the blessings and curses, b it states: “And the Levites shall speak and say to all the men of Israel” /b (Deuteronomy 27:14). b Just as there, /b in the portion of the Levites, they speak b in the sacred tongue, so too here, /b in the portion of the first fruits, the recitation is b in the sacred tongue. /b ,The Gemara asks: b And from where do we /b derive that b the Levites themselves /b answered in Hebrew? The Gemara answers: It is b derived from /b a verbal analogy between the word b “voice” /b that appears here, in the portion of the blessings and curses, and the word b “voice” /b in the verse that relates to b Moses. It is written here: “With a loud voice” /b (Deuteronomy 27:14), b and it is written there: “Moses spoke, and God answered him by a voice” /b (Exodus 19:19). b Just as there, /b the Ten Commandments were stated b in the sacred tongue, so too here, /b the Levites spoke b in the sacred tongue. /b ,It is stated in the mishna: b How /b is it derived that the recitation at b a i ḥalitza /i /b ceremony must be in Hebrew? The verse states: “And she shall speak and say: So shall it be done to the man that doth not build up his brother’s house” (Deuteronomy 25:9). Rabbi Yehuda derives this i halakha /i from the phrase: “And she shall speak and say: So” (Deuteronomy 25:9). The Gemara asks: b And what do the Rabbis do with, /b i.e., how do they interpret, b this /b word b “so”? They require /b it b to /b teach that any b matter /b detailed in the portion b that is an action is indispensable /b to the i ḥalitza /i ceremony, as the verse states: “So shall it be done.” However, the other aspects of the ritual, e.g., the recitations, are not indispensable, and in their absence the ritual is valid after the fact., b And Rabbi Yehuda /b derives this i halakha /i b from /b the fact that the verse could have used the shorter form of the word b so [ i ko /i ], /b and instead uses the longer form of the word b so [ i kakha /i ]. /b He therefore derives both i halakhot /i from this word. b And the Rabbis do not learn anything from /b the difference between b i ko /i /b and b i kakha /i . /b |
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12. Babylonian Talmud, Taanit, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •miracles, rabbis and Found in books: Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 60| 21a. משום דנפישי בני חילא דמחוזא,אילפא ור' יוחנן הוו גרסי באורייתא דחיקא להו מילתא טובא אמרי ניקום וניזיל וניעבד עיסקא ונקיים בנפשין (דברים טו, ד) אפס כי לא יהיה בך אביון אזלו אותבי תותי גודא רעיעא הוו קא כרכי ריפתא אתו תרי מלאכי השרת,שמעיה רבי יוחנן דאמר חד לחבריה נישדי עלייהו האי גודא ונקטלינהו שמניחין חיי עולם הבא ועוסקין בחיי שעה אמר ליה אידך שבקינהו דאיכא בהו חד דקיימא ליה שעתא רבי יוחנן שמע אילפא לא שמע אמר ליה ר' יוחנן לאילפא שמע מר מידי אמר ליה לא אמר מדשמעי אנא ואילפא לא שמע ש"מ לדידי קיימא לי שעתא,אמר ליה רבי יוחנן איהדר ואוקי בנפשאי (דברים טו, יא) כי לא יחדל אביון מקרב הארץ ר' יוחנן הדר אילפא לא הדר עד דאתא אילפא מליך רבי יוחנן,אמרו לו אי אתיב מר וגריס לא הוה מליך מר אזל תלא נפשיה באסקריא דספינתא אמר אי איכא דשאיל לי במתניתא דר' חייא ורבי אושעיא ולא פשטינא ליה ממתני' נפילנא מאסקריא דספינתא וטבענא,אתא ההוא סבא תנא ליה האומר תנו שקל לבניי בשבת והן ראויין לתת להם סלע נותנין להם סלע ואם אמר אל תתנו להם אלא שקל אין נותנין להם אלא שקל,אם אמר מתו ירשו אחרים תחתיהם בין שאמר תנו בין שאמר אל תתנו אין נותנין להם אלא שקל א"ל הא מני ר"מ היא דאמר מצוה לקיים דברי המת,אמרו עליו על נחום איש גם זו שהיה סומא משתי עיניו גידם משתי ידיו קיטע משתי רגליו וכל גופו מלא שחין והיה מוטל בבית רעוע ורגלי מטתו מונחין בספלין של מים כדי שלא יעלו עליו נמלים פעם אחת [היתה מטתו מונחת בבית רעוע] בקשו תלמידיו לפנות מטתו ואח"כ לפנות את הכלים אמר להם בניי פנו את הכלים ואח"כ פנו את מטתי שמובטח לכם כל זמן שאני בבית אין הבית נופל פינו את הכלים ואחר כך פינו את מטתו ונפל הבית,אמרו לו תלמידיו רבי וכי מאחר שצדיק גמור אתה למה עלתה לך כך אמר להם בניי אני גרמתי לעצמי שפעם אחת הייתי מהלך בדרך לבית חמי והיה עמי משוי ג' חמורים אחד של מאכל ואחד של משתה ואחד של מיני מגדים בא עני אחד ועמד לי בדרך ואמר לי רבי פרנסני אמרתי לו המתן עד שאפרוק מן החמור לא הספקתי לפרוק מן החמור עד שיצתה נשמתו,הלכתי ונפלתי על פניו ואמרתי עיני שלא חסו על עיניך יסומו ידיי שלא חסו על ידיך יתגדמו רגליי שלא חסו על רגליך יתקטעו ולא נתקררה דעתי עד שאמרתי כל גופי יהא מלא שחין אמרו לו אוי לנו שראינוך בכך אמר להם אוי לי אם לא ראיתוני בכך,ואמאי קרו ליה נחום איש גם זו דכל מילתא דהוה סלקא ליה אמר גם זו לטובה זימנא חדא בעו לשדורי ישראל דורון לבי קיסר אמרו מאן ייזיל ייזיל נחום איש גם זו דמלומד בניסין הוא שדרו בידיה מלא סיפטא דאבנים טובות ומרגליות אזל בת בההוא דירה בליליא קמו הנך דיוראי ושקלינהו לסיפטיה ומלונהו עפרא (למחר כי חזנהו אמר גם זו לטובה),כי מטא התם [שרינהו לסיפטא חזנהו דמלו עפרא] בעא מלכא למקטלינהו לכולהו אמר קא מחייכו בי יהודאי [אמר גם זו לטובה] אתא אליהו אדמי ליה כחד מינייהו א"ל דלמא הא עפרא מעפרא דאברהם אבוהון הוא דכי הוה שדי עפרא הוו סייפיה גילי הוו גירי דכתיב (ישעיהו מא, ב) יתן כעפר חרבו כקש נדף קשתו,הויא חדא מדינתא דלא מצו למיכבשה בדקו מיניה וכבשוה עיילו לבי גנזיה ומלוהו לסיפטיה אבנים טובות ומרגליות ושדרוהו ביקרא רבה,כי אתו ביתו בההוא דיורא אמרו ליה מאי אייתית בהדך דעבדי לך יקרא כולי האי אמר להו מאי דשקלי מהכא אמטי להתם סתרו לדירייהו ואמטינהו לבי מלכא אמרו ליה האי עפרא דאייתי הכא מדידן הוא בדקוה ולא אשכחוה וקטלינהו להנך דיוראי:,אי זו היא דבר עיר המוציאה חמש מאות רגלי כו': ת"ר עיר המוציאה חמש מאות ואלף רגלי כגון כפר עכו ויצאו הימנה תשעה מתים בשלשה ימים זה אחר זה הרי זה דבר,ביום אחד או בד' ימים אין זה דבר ועיר המוציאה חמש מאות רגלי כגון כפר עמיקו ויצאו ממנה שלשה מתים בג' ימים זה אחר זה הרי זה דבר | 21a. b due to /b the fact that b there are many soldiers in /b the city of b Meḥoza, /b and if I let them all eat, they will take all the food I own.,§ The Gemara relates another story that involves an unstable wall. b Ilfa and Rabbi Yoḥa studied Torah /b together, and as a result b they became very hard-pressed /b for money. b They said: Let us get up and go and engage in commerce, and we will fulfill, with regard to ourselves, /b the verse: b “Although there should be no needy among you” /b (Deuteronomy 15:4), as we will no longer be complete paupers. b They went and sat under a dilapidated wall /b and b were eating bread, /b when b two ministering angels arrived. /b , b Rabbi Yoḥa heard that one /b angel b said to the other: Let us knock this wall down upon them and kill them, as they abandon eternal life /b of Torah study b and engage in temporal life /b for their own sustece. b The other /b angel b said to him: Leave them, as there is one of them whose time /b of achievement b stands before him, /b i.e., his time has yet to come. b Rabbi Yoḥa heard /b all this, but b Ilfa did not hear /b the angels’ conversation. b Rabbi Yoḥa said to Ilfa: Did the Master hear anything? /b Ilfa b said to him: No. /b Rabbi Yoḥa b said /b to himself: b Since I heard /b the angels b and Ilfa did not hear, /b I can b learn from this /b that it is b I whose time /b of achievement b stands before me. /b , b Rabbi Yoḥa said to Ilfa: I will return /b home and b fulfill with regard to myself /b the contrary verse: b “For the poor shall never cease out of the land” /b (Deuteronomy 15:11). b Rabbi Yoḥa returned /b to the study hall, and b Ilfa did not return, /b but went to engage in business instead. b By /b the time b that Ilfa came /b back from his business travels, b Rabbi Yoḥa /b had been b appointed /b head of the academy, and his ficial situation had improved.,His colleagues b said to /b Ilfa: b If the Master had sat and studied, /b instead of going off to his business ventures, b wouldn’t the Master have /b been b appointed /b head of the academy? Ilfa b went and suspended himself from the mast [ i askariya /i ] of a ship, saying: If there is anyone who can ask me /b a question b concerning a i baraita /i of Rabbi Ḥiyya and Rabbi Oshaya, and I do not resolve his /b problem b from a mishna, I will fall from the mast of this ship and be drowned. /b Ilfa sought to demonstrate that despite the time he had spent in business, he still retained his extensive Torah knowledge., b A certain old man came and taught /b a i baraita /i before b him: /b If there is a man b who, /b upon his deathbed, b says /b in his will: b Give a shekel to my sons /b every b week, but /b this is a situation b where, /b based on their needs, b they are fit /b for the b court to give them a i sela /i , /b i.e., double the amount, b they give them a i sela /i . /b When the dying man mentioned a shekel, he presumably meant that they should be given a sum in accordance with their actual requirements, not that specific amount. b But if he said: Give them only a shekel, /b the court b gives them only a shekel /b and no more.,The i baraita /i further states that b if one said: If /b my sons b die, others should inherit /b their portion b in their stead, /b regardless of b whether he said: Give them /b a shekel, or b whether he said: Give them only /b a shekel, then the court b gives /b his sons b only a shekel /b per week, as their father clearly stated that he wishes to give his sons only a specific stipend and that he intends to leave the bulk of his property to others. Ilfa b said to /b the old man: In accordance with b whose /b opinion b is this /b ruling? b It is /b in accordance with the opinion of b Rabbi Meir, who said: It is a mitzva to fulfill the statement of the dead. /b This entire i baraita /i can be explained based on a principle that appears in a mishna: In all cases, one should try to execute the wishes of the deceased.,§ The Gemara relates another story about a rundown building. b They said about Naḥum of Gam Zu that he was blind in both eyes, both his arms were amputated, both his legs were amputated, and his entire body was covered in boils. And he was lying in a dilapidated house, and legs of his bed were placed in buckets of water so that ants should not climb onto him, /b as he was unable to keep them off in any other manner. b Once his students sought to remove his bed /b from the house b and afterward remove /b his other b vessels. He said to them: My sons, remove the vessels first, and afterward remove my bed, as I can guarantee you that as long as I am in the house, the house will not fall. /b Indeed b they removed the vessels and afterward they removed his bed, and /b immediately b the house collapsed. /b , b His students said to him: Rabbi, since you are /b evidently b a wholly righteous man, /b as we have just seen that as long as you were in your house it did not fall, b why has this /b suffering b befallen you? He said to them: My sons, I brought it upon myself. /b Naḥum of Gam Zu related to them the following: b As once I was traveling along the road to my father-in-law’s house, and I had with me a load /b distributed among b three donkeys, one of food, one of drink, and one of delicacies. A poor person came and stood /b before me b in the road, saying: My rabbi, sustain me. I said to him: Wait until I unload the donkey, /b after which I will give you something to eat. However, b I had not managed to unload the donkey before his soul left /b his body., b I went and fell upon his face and said: May my eyes, which had no compassion on your eyes, be blinded; may my hands, which had no compassion on your hands, be amputated; may my legs, which had no compassion on your legs, be amputated. And my mind did not rest until I said: May my whole body be covered in boils. /b Naḥum of Gam Zu prayed that his suffering might atone for his failure. His students b said to him: /b Even so, b woe to us that we have seen you in this /b state. b He said to them: Woe is me if you had not seen me in this /b state, as this suffering atones for me.,The Gemara inquires: b And why did they call him Naḥum of Gam Zu? /b The reason is b that /b with regard to b any matter that occurred to him, he /b would b say: This too is for the good [ i gam zu letova /i ]. Once, the Jews wished to send a gift [ i doron /i ] to the house of the emperor. They said: Who should go /b and present this gift? b Let Naḥum of Gam Zu go, as he is accustomed to miracles. They sent with him a chest [ i sifta /i ] full of jewels and pearls, /b and b he went and spent the night in a certain inn. During the night, these residents /b of the inn arose and b took all of /b the precious jewels and pearls from b the chest, and filled it with earth. /b The next day, when he saw what had happened, Naḥum of Gam Zu said: This too is for the good., b When he arrived there, /b at the ruler’s palace, b they opened the chest /b and b saw that it was filled with earth. The king wished to put all /b the Jewish emissaries b to death. He said: The Jews are mocking me. /b Naḥum of Gam Zu b said: This too is for the good. Elijah /b the Prophet b came and appeared before /b the ruler b as one of /b his ministers. He b said to /b the ruler: b Perhaps this earth is from the earth of their father Abraham. As when he threw earth, it turned into swords, /b and when he threw b stubble, it turned into arrows, as it is written /b in a prophecy that the Sages interpreted this verse as a reference to Abraham: b “His sword makes them as the dust, his bow as the driven stubble” /b (Isaiah 41:2)., b There was one province that /b the Romans b were unable to conquer. /b They took some of this earth, b tested it /b by throwing it at their enemies, b and conquered /b that province. When the ruler saw that this earth indeed had miraculous powers, his servants b entered his treasury and filled /b Naḥum of Gam Zu’s b chest with precious jewels and pearls and sent him off with great honor. /b , b When /b Naḥum of Gam Zu b came to spend the night at that /b same b inn, /b the residents b said to him: What did you bring with you /b to the emperor b that he bestowed upon you such great honor? He said to them: That which I took from here, I brought there. /b When they heard this, the residents of the inn thought that the soil upon which their house stood had miraculous powers. b They tore down their inn and brought /b the soil underneath b to the king’s palace. They said to him: That earth that was brought here was from our /b property. The miracle had been performed only in the merit of Naḥum of Gam Zu. The emperor b tested /b the inn’s soil in battle, b and it was not found /b to have miraculous powers, b and he /b had b these residents /b of the inn b put to death. /b ,§ The mishna taught: b What is /b considered a plague of b pestilence? /b If it is b a city that sends out five hundred infantrymen, /b and three dead are removed from it on three consecutive days, one dead per day, this is a plague of pestilence. b The Sages taught: /b If b a city that sends out fifteen hundred infantrymen, /b i.e., one that has a population of at least fifteen hundred men, e.g., b the village of Akko, and nine dead are removed from it on three consecutive days, /b i.e., three dead per day, b this is /b considered a plague of b pestilence. /b ,If all nine died b on a single day, /b while none died on the other days, b or /b if the nine died b over /b a period of b four days, this is not /b a plague of b pestilence. And a city that sends out five hundred infantrymen, for example, the village of Amiko, and three dead are removed from it on three consecutive days, this is /b a plague of b pestilence. /b |
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