1. Hebrew Bible, Deuteronomy, 30.12 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •monasticism, attitudes toward physical work Found in books: Bar Asher Siegal (2013), Early Christian Monastic Literature and the Babylonian Talmud, 97| 30.12. "לֹא בַשָּׁמַיִם הִוא לֵאמֹר מִי יַעֲלֶה־לָּנוּ הַשָּׁמַיְמָה וְיִקָּחֶהָ לָּנוּ וְיַשְׁמִעֵנוּ אֹתָהּ וְנַעֲשֶׂנָּה׃", | 30.12. "It is not in heaven, that thou shouldest say: ‘Who shall go up for us to heaven, and bring it unto us, and make us to hear it, that we may do it?’", |
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2. Hebrew Bible, Exodus, 23.2 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •monasticism, attitudes toward physical work Found in books: Bar Asher Siegal (2013), Early Christian Monastic Literature and the Babylonian Talmud, 97| 23.2. "הִנֵּה אָנֹכִי שֹׁלֵחַ מַלְאָךְ לְפָנֶיךָ לִשְׁמָרְךָ בַּדָּרֶךְ וְלַהֲבִיאֲךָ אֶל־הַמָּקוֹם אֲשֶׁר הֲכִנֹתִי׃", 23.2. "לֹא־תִהְיֶה אַחֲרֵי־רַבִּים לְרָעֹת וְלֹא־תַעֲנֶה עַל־רִב לִנְטֹת אַחֲרֵי רַבִּים לְהַטֹּת׃", | 23.2. "Thou shalt not follow a multitude to do evil; neither shalt thou bear witness in a cause to turn aside after a multitude to pervert justice;", |
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3. Hebrew Bible, Jeremiah, 5.1 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •monasticism, attitudes toward physical work Found in books: Bar Asher Siegal (2013), Early Christian Monastic Literature and the Babylonian Talmud, 163| 5.1. "שׁוֹטְטוּ בְּחוּצוֹת יְרוּשָׁלִַם וּרְאוּ־נָא וּדְעוּ וּבַקְשׁוּ בִרְחוֹבוֹתֶיהָ אִם־תִּמְצְאוּ אִישׁ אִם־יֵשׁ עֹשֶׂה מִשְׁפָּט מְבַקֵּשׁ אֱמוּנָה וְאֶסְלַח לָהּ׃", 5.1. "עֲלוּ בְשָׁרוֹתֶיהָ וְשַׁחֵתוּ וְכָלָה אַל־תַּעֲשׂוּ הָסִירוּ נְטִישׁוֹתֶיהָ כִּי לוֹא לַיהוָה הֵמָּה׃", | 5.1. "Run ye to and fro through the streets of Jerusalem, And see now, and know, And seek in the broad places thereof, If ye can find a man, If there be any that doeth justly, that seeketh truth; And I will pardon her.", |
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4. Mishnah, Eduyot, 2.10 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •monasticism, attitudes toward physical work Found in books: Bar Asher Siegal (2013), Early Christian Monastic Literature and the Babylonian Talmud, 161| 2.10. "אַף הוּא הָיָה אוֹמֵר, חֲמִשָּׁה דְבָרִים שֶׁל שְׁנֵים עָשָׂר חֹדֶשׁ. מִשְׁפַּט דּוֹר הַמַּבּוּל, שְׁנֵים עָשָׂר חֹדֶשׁ. מִשְׁפַּט אִיּוֹב, שְׁנֵים עָשָׂר חֹדֶשׁ. מִשְׁפַּט הַמִּצְרִיִּים, שְׁנֵים עָשָׂר חֹדֶשׁ. מִשְׁפַּט גּוֹג וּמָגוֹג לֶעָתִיד לָבֹא, שְׁנֵים עָשָׂר חֹדֶשׁ. מִשְׁפַּט רְשָׁעִים בְּגֵיהִנֹּם, שְׁנֵים עָשָׂר חֹדֶשׁ, שֶׁנֶּאֱמַר (ישעיה סו), וְהָיָה מִדֵּי חֹדֶשׁ בְּחָדְשׁוֹ. רַבִּי יוֹחָנָן בֶּן נוּרִי אוֹמֵר, מִן הַפֶּסַח וְעַד הָעֲצֶרֶת, שֶׁנֶּאֱמַר וּמִדֵּי שַׁבָּת בְּשַׁבַּתּוֹ:", | 2.10. "Also he used to say that there are five things that last twelve months:The judgment of the generation of the flood [continued] twelve months; The judgment of Job [continued] twelve months; The judgment of the Egyptians [continued] twelve months; The judgment of Gog and Magog in the time to come [will continue] twelve months; The judgment of the wicked in gehinom [continues] twelve months, for it is said, and “It will be from one month until its [same] month” (Isaiah 66:23). Rabbi Yoha ben Nuri says: “[As long as] from Passover to Shavuoth, for it is said, “And from one Sabbath until its [next] Sabbath” (ibid.).", |
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5. New Testament, John, 6.27 (1st cent. CE - 1st cent. CE) Tagged with subjects: •monasticism, attitudes toward physical work Found in books: Bar Asher Siegal (2013), Early Christian Monastic Literature and the Babylonian Talmud, 96| 6.27. ἐργάζεσθε μὴ τὴν βρῶσιν τὴν ἀπολλυμένην ἀλλὰ τὴν βρῶσιν τὴν μένουσαν εἰς ζωὴν αἰώνιον, ἣν ὁ υἱὸς τοῦ ἀνθρώπου ὑμῖν δώσει, τοῦτον γὰρ ὁ πατὴρ ἐσφράγισεν ὁ θεός. | 6.27. Don't work for the food which perishes, but for the food which remains to eternal life, which the Son of Man will give to you. For God the Father has sealed him." |
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6. New Testament, Luke, 10.38-10.42 (1st cent. CE - 1st cent. CE) Tagged with subjects: •monasticism, attitudes toward physical work Found in books: Bar Asher Siegal (2013), Early Christian Monastic Literature and the Babylonian Talmud, 96, 97, 160| 10.38. Ἐν δὲ τῷ πορεύεσθαι αὐτοὺς αὐτὸς εἰσῆλθεν εἰς κώμην τινά· γυνὴ δέ τις ὀνόματι Μάρθα ὑπεδέξατο αὐτὸν εἰς τὴν οἰκίαν. 10.39. καὶ τῇδε ἦν ἀδελφὴ καλουμένη Μαριάμ, [ἣ] καὶ παρακαθεσθεῖσα πρὸς τοὺς πόδας τοῦ κυρίου ἤκουεν τὸν λόγον αὐτοῦ. 10.40. ἡ δὲ Μάρθα περιεσπᾶτο περὶ πολλὴν διακονίαν· ἐπιστᾶσα δὲ εἶπεν Κύριε, οὐ μέλει σοι ὅτι ἡ ἀδελφή μου μόνην με κατέλειπεν διακονεῖν; εἰπὸν οὖν αὐτῇ ἵνα μοι συναντιλάβηται. 10.41. ἀποκριθεὶς δὲ εἶπεν αὐτῇ ὁ κύριος Μάρθα Μάρθα, μεριμνᾷς καὶ θορυβάζῃ περὶ πολλά, ὀλίγων δέ ἐστιν χρεία ἢ ἑνός· 10.42. Μαριὰμ γὰρ τὴν ἀγαθὴν μερίδα ἐξελέξατο ἥτις οὐκ ἀφαιρεθήσεται αὐτῆς. | 10.38. It happened as they went on their way, he entered into a certain village, and a certain woman named Martha received him into her house. 10.39. She had a sister called Mary, who also sat at Jesus' feet, and heard his word. 10.40. But Martha was distracted with much serving, and she came up to him, and said, "Lord, don't you care that my sister left me to serve alone? Ask her therefore to help me." 10.41. Jesus answered her, "Martha, Martha, you are anxious and troubled about many things, 10.42. but one thing is needed. Mary has chosen the good part, which will not be taken away from her." |
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7. New Testament, Matthew, 10.29-10.31 (1st cent. CE - 1st cent. CE) Tagged with subjects: •monasticism, attitudes toward physical work Found in books: Bar Asher Siegal (2013), Early Christian Monastic Literature and the Babylonian Talmud, 162| 10.29. οὐχὶ δύο στρουθία ἀσσαρίου πωλεῖται; καὶ ἓν ἐξ αὐτῶν οὐ πεσεῖται ἐπὶ τὴν γῆν ἄνευ τοῦ πατρὸς ὑμῶν. 10.30. ὑμῶν δὲ καὶ αἱ τρίχες τῆς κεφαλῆς πᾶσαι ἠριθμημέναι εἰσίν. 10.31. μὴ οὖν φοβεῖσθε· πολλῶν στρουθίων διαφέρετε ὑμεῖς. | 10.29. "Aren't two sparrows sold for an assarion? Not one of them falls on the ground apart from your Father's will, 10.30. but the very hairs of your head are all numbered. 10.31. Therefore don't be afraid. You are of more value than many sparrows. |
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| 8. Babylonian Talmud, Bava Metzia, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •monasticism, attitudes toward physical work Found in books: Bar Asher Siegal (2013), Early Christian Monastic Literature and the Babylonian Talmud, 97 |
9. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •monasticism, attitudes toward physical work Found in books: Bar Asher Siegal (2013), Early Christian Monastic Literature and the Babylonian Talmud, 159| 98a. מלכים יראו וקמו שרים וישתחוו,אמר לו רבי אליעזר והלא כבר נאמר (ירמיהו ד, א) אם תשוב ישראל נאום ה' אלי תשוב אמר לו רבי יהושע והלא כבר נאמר (דניאל יב, ז) ואשמע את האיש לבוש הבדים אשר ממעל למימי היאור וירם ימינו ושמאלו אל השמים וישבע בחי העולם כי למועד מועדים וחצי וככלות נפץ יד עם קדש תכלינה כל אלה וגו' ושתק רבי אליעזר,ואמר רבי אבא אין לך קץ מגולה מזה שנאמר (יחזקאל לו, ח) ואתם הרי ישראל ענפכם תתנו ופריכם תשאו לעמי ישראל וגו' רבי (אליעזר) אומר אף מזה שנאמר (זכריה ח, י) כי לפני הימים (האלה) [ההם] שכר האדם לא נהיה ושכר הבהמה איננה וליוצא ולבא אין שלום מן הצר,מאי ליוצא ולבא אין שלום מן הצר רב אמר אף תלמידי חכמים שכתוב בהם שלום דכתיב (תהלים קיט, קסה) שלום רב לאהבי תורתך אין שלום מפני צר ושמואל אמר עד שיהיו כל השערים כולן שקולין,אמר רבי חנינא אין בן דוד בא עד שיתבקש דג לחולה ולא ימצא שנאמר (יחזקאל לב, יד) אז אשקיע מימיהם ונהרותם כשמן אוליך וכתב (בתריה) (יחזקאל כט, כא) ביום ההוא אצמיח קרן לבית ישראל,אמר רבי חמא בר חנינא אין בן דוד בא עד שתכלה מלכות הזלה מישראל שנאמר (ישעיהו יח, ה) וכרת הזלזלים במזמרות וכתיב בתריה בעת ההיא יובל שי לה' צבאות עם ממשך ומורט,אמר זעירי אמר רבי חנינא אין בן דוד בא עד שיכלו גסי הרוח מישראל שנאמר (צפניה ג, יא) כי אז אסיר מקרבך עליזי גאותך וכתיב (צפניה ג, יב) והשארתי בקרבך עם עני ודל וחסו בשם ה',אמר רבי שמלאי משום רבי אלעזר בר"ש אין בן דוד בא עד שיכלו כל שופטים ושוטרים מישראל שנאמר (ישעיהו א, כה) ואשיבה ידי עליך ואצרוף כבור סיגיך וגו' ואשיבה שופטיך,אמר עולא אין ירושלים נפדית אלא בצדקה שנאמר (ישעיהו א, כז) ציון במשפט תפדה ושביה בצדקה אמר רב פפא אי בטלי יהירי בטלי אמגושי אי בטלי דייני בטלי גזירפטי אי בטלי יהירי בטלי אמגושי דכתיב (ישעיהו א, כה) ואצרוף כבור סיגיך ואסירה כל בדיליך ואי בטלי דייני בטלי גזירפטי דכתיב (צפניה ג, טו) הסיר ה' משפטיך פנה אויבך,אמר ר' יוחנן אם ראית דור שמתמעט והולך חכה לו שנאמר (שמואל ב כב, כח) ואת עם עני תושיע וגו' אמר רבי יוחנן אם ראית דור שצרות רבות באות עליו כנהר חכה לו שנאמר (ישעיהו נט, יט) כי יבא כנהר צר (ו) רוח ה' נוססה בו וסמיך ליה ובא לציון גואל,ואמר רבי יוחנן אין בן דוד בא אלא בדור שכולו זכאי או כולו חייב בדור שכולו זכאי דכתיב (ישעיהו ס, כא) ועמך כולם צדיקים לעולם יירשו ארץ בדור שכולו חייב דכתיב (ישעיהו נט, טז) וירא כי אין איש וישתומם כי אין מפגיע וכתיב (ישעיהו מח, יא) למעני אעשה,אמר רבי אלכסנדרי רבי יהושע בן לוי רמי כתיב (ישעיהו ס, כב) בעתה וכתיב אחישנה זכו אחישנה לא זכו בעתה,אמר רבי אלכסנדרי רבי יהושע בן לוי רמי כתיב (דניאל ז, יג) וארו עם ענני שמיא כבר אינש אתה וכתיב (זכריה ט, ט) עני ורוכב על חמור זכו עם ענני שמיא לא זכו עני רוכב על חמור,אמר ליה שבור מלכא לשמואל אמריתו משיח על חמרא אתי אישדר ליה סוסיא ברקא דאית לי אמר ליה מי אית לך בר חיור גווני,ר' יהושע בן לוי אשכח לאליהו דהוי קיימי אפיתחא דמערתא דרבי שמעון בן יוחאי אמר ליה אתינא לעלמא דאתי אמר ליה אם ירצה אדון הזה אמר רבי יהושע בן לוי שנים ראיתי וקול ג' שמעתי,אמר ליה אימת אתי משיח אמר ליה זיל שייליה לדידיה והיכא יתיב אפיתחא דקרתא ומאי סימניה יתיב ביני עניי סובלי חלאים וכולן שרו ואסירי בחד זימנא איהו שרי חד ואסיר חד אמר דילמא מבעינא דלא איעכב,אזל לגביה אמר ליה שלום עליך רבי ומורי אמר ליה שלום עליך בר ליואי א"ל לאימת אתי מר א"ל היום אתא לגבי אליהו א"ל מאי אמר לך א"ל שלום עליך בר ליואי א"ל אבטחך לך ולאבוך לעלמא דאתי א"ל שקורי קא שקר בי דאמר לי היום אתינא ולא אתא א"ל הכי אמר לך (תהלים צה, ז) היום אם בקולו תשמעו,שאלו תלמידיו את רבי יוסי בן קיסמא אימתי בן דוד בא אמר מתיירא אני שמא תבקשו ממני אות אמרו לו אין אנו מבקשין ממך אות,א"ל לכשיפול השער הזה ויבנה ויפול ויבנה ויפול ואין מספיקין לבנותו עד שבן דוד בא אמרו לו רבינו תן לנו אות אמר להם ולא כך אמרתם לי שאין אתם מבקשין ממני אות,אמרו לו ואף על פי כן אמר להם אם כך יהפכו מי מערת פמייס לדם ונהפכו לדם,בשעת פטירתו אמר להן העמיקו לי ארוני | 98a. b Kings shall see and arise, princes shall prostrate themselves, /b because of the Lord, Who is faithful, and the Holy One of Israel, Who has chosen you” (Isaiah 49:7), indicating that redemption will come independent of repentance?, b Rabbi Eliezer said to him: But isn’t it already stated: “If you will return, Israel, says the Lord, return to Me” /b (Jeremiah 4:1), indicating that redemption is contingent upon repentance? b Rabbi Yehoshua said to him: But isn’t it already stated: “And I heard the man clothed in linen, who was above the waters of the river, when he lifted up his right hand and his left hand to heaven and swore by the One Who lives forever that it shall be for a period, periods, and a half; when the crushing of the power of the holy people shall have been completed, all these /b things shall be finished” (Daniel 12:7), indicating that the time for redemption is set and unrelated to repentance? b And Rabbi Eliezer was silent, /b unable to refute the proof from that verse.,§ b And Rabbi Abba says: You have no /b more b explicit /b manifestation of the b end /b of days b than this /b following phenomenon, b as it is stated: “But you, mountains of Israel, you shall give your branches, and yield your fruit to My people of Israel, /b for they will soon be coming” (Ezekiel 36:8). When produce will grow in abundance in Eretz Yisrael, it is an indication that the Messiah will be coming soon. b Rabbi Eliezer says: /b You have no greater manifestation of the end of days b than this /b following phenomenon b as well, as it is stated: “For before these days there was no hire for man, nor any hire for beast; nor was there peace from the oppressor to him who exits and to him who enters” /b (Zechariah 8:10). When there are no wages for work and no rent paid for use of one’s animal, that is an indication that the coming of the Messiah is at hand.,The Gemara asks: b What /b is the meaning of the phrase: b “Nor was there peace from the oppressor to him who exits and to him who enters”? Rav says: /b It means that b even /b for b Torah scholars, with regard to whom /b the promise of b peace is written, as it is written: “Great peace have they who love Your Torah; /b and there is no obstacle for them” (Psalms 119:165), b there will be no peace from the oppressor. And Shmuel says: /b It means that the Messiah will not come b until all the prices are equal. /b , b Rabbi Ḥanina says: The son of David will not come until a fish will be sought for an ill person and will not be found, as it is stated /b with regard to the downfall of Egypt: b “Then I will make their waters clear and cause their rivers to run like oil” /b (Ezekiel 32:14), meaning that the current in the rivers will come to a virtual standstill. b And it is written thereafter: “On that day I will cause the glory of the house of Israel to flourish” /b (Ezekiel 29:21)., b Rabbi Ḥama bar Ḥanina says: The son of David will not come until the contemptuous [ i hazalla /i ] kingdom /b of Rome b will cease from the Jewish people, as it is stated: “And He shall sever the sprigs [ i hazalzallim /i ] with pruning hooks” /b (Isaiah 18:5). b And it is written thereafter: “At that time shall a present be brought to the Lord of hosts, by a people scattered and hairless” /b (Isaiah 18:7)., b Ze’eiri says /b that b Rabbi Ḥanina says: The son of David will not come until the arrogant will cease /b to exist b from /b among b the Jewish people, as it is stated: “For then I will remove from your midst your proudly exulting ones” /b (Zephaniah 3:11), b and it is written /b afterward: b “And I will leave in your midst a poor and lowly people, and they shall take refuge in the name of the Lord” /b (Zephaniah 3:12)., b Rabbi Simlai says in the name of Rabbi Elazar, son of Rabbi Shimon: The son of David will not come until all the judges and officers will cease /b to exist b from /b among b the Jewish people, /b and there will be no more autonomous government in Eretz Yisrael, b as it is stated: “And I will turn My hand against you and purge away your dross as with lye /b and take away your base alloy. b And I will restore your judges /b as at the first” (Isaiah 1:25–26)., b Ulla says: Jerusalem is redeemed only by means of righteousness, as it is stated: “Zion shall be redeemed with justice and those who return to it with righteousness” /b (Isaiah 1:27). b Rav Pappa says: If the arrogant will cease /b to exist, b the /b Persian b sorcerers will cease /b to exist as well. b If the /b deceitful b judges /b will b cease /b to exist, b the royal officers [ i gazirpatei /i ] /b and taskmasters b will cease /b to exist. Rav Pappa elaborates: b If the arrogant will cease, the /b Persian b sorcerers will cease, as it is written: “And I will purge away your dross [ i sigayikh /i ] as with lye, and I will remove all your alloy [ i bedilayikh /i ].” /b When the arrogant [ i sigim /i ] are purged, the sorcerers, who are separated [ i muvdalim /i ] from the fear of God, will also cease. b And if the /b deceitful b judges cease /b to exist, b the royal officers /b and taskmasters b will cease /b to exist, b as it is written: “The Lord has removed your judgments; cast out your enemy” /b (Zephaniah 3:15)., b Rabbi Yoḥa says: If you saw a generation whose /b wisdom and Torah study b is steadily diminishing, await /b the coming of the Messiah, b as it is stated: “And the afflicted people You will redeem” /b (II Samuel 22:28). b Rabbi Yoḥa says: If you saw a generation /b whose b troubles inundate it like a river, await /b the coming of the Messiah, b as it is stated: “When distress will come like a river that the breath of the Lord drives” /b (Isaiah 59:19). b And juxtaposed to it /b is the verse: b “And a redeemer will come to Zion” /b (Isaiah 59:20)., b And Rabbi Yoḥa says: The son of David will come only in a generation that is entirely innocent, /b in which case they will be deserving of redemption, b or /b in a generation that is b entirely guilty, /b in which case there will be no alternative to redemption. He may come b in a generation that is entirely innocent, as it is written: “And your people also shall be all righteous; they shall inherit the land forever” /b (Isaiah 60:21). He may come b in a generation that is entirely guilty, as it is written: “And He saw that there was no man, and was astonished that there was no intercessor; /b therefore His arm brought salvation to Him, and His righteousness, it sustained Him” (Isaiah 59:16). b And it is written: /b “For My own sake, b for My own sake will I do it; /b for how should it be profaned? And My glory I will not give it to another” (Isaiah 48:11).,§ b Rabbi Alexandri says: Rabbi Yehoshua ben Levi raises a contradiction /b in a verse addressing God’s commitment to redeem the Jewish people. In the verse: “I the Lord in its time I will hasten it” (Isaiah 60:22), b it is written: “In its time,” /b indicating that there is a designated time for the redemption, b and it is written: “I will hasten it,” /b indicating that there is no set time for the redemption. Rabbi Alexandri explains: b If they merit /b redemption through repentance and good deeds b I will hasten /b the coming of the Messiah. b If they do not merit /b redemption, the coming of the Messiah will be b in its /b designated b time. /b , b Rabbi Alexandri says: Rabbi Yehoshua ben Levi raises a contradiction /b between two depictions of the coming of the Messiah. b It is written: “There came with the clouds of heaven, one like unto a son of man… /b and there was given him dominion and glory and a kingdom…his dominion is an everlasting dominion” (Daniel 7:13–14). b And it is written: /b “Behold, your king will come to you; he is just and victorious; b lowly and riding upon a donkey /b and upon a colt, the foal of a donkey” (Zechariah 9:9). Rabbi Alexandri explains: b If /b the Jewish people b merit /b redemption, the Messiah will come in a miraculous manner b with the clouds of heaven. If they do not merit /b redemption, the Messiah will come b lowly and riding upon a donkey. /b , b King Shapur /b of Persia b said to Shmuel /b mockingly: b You say /b that the b Messiah /b will b come on a donkey; I will send him the riding [ i barka /i ] horse that I have. /b Shmuel b said to him: Do you have /b a horse b with one thousand colors [ i bar ḥivar gavanei /i ] /b like the donkey of the Messiah? Certainly his donkey will be miraculous., b Rabbi Yehoshua ben Levi found Elijah /b the prophet, b who was standing at the entrance of the /b burial b cave of Rabbi Shimon ben Yoḥai. /b Rabbi Yehoshua ben Levi b said to him: Will I /b be privileged to b come to the World-to-Come? /b Elijah b said to him: If this Master, /b the Holy One, Blessed be He, b will wish /b it so. b Rabbi Yehoshua ben Levi says: Two I saw, /b Elijah and me, b and the voice of three I heard, /b as the Divine Presence was also there, and it was in reference to Him that Elijah said: If this Master will wish it so.,Rabbi Yehoshua ben Levi b said to /b Elijah: b When /b will the b Messiah come? /b Elijah b said to him: Go ask him. /b Rabbi Yehoshua ben Levi asked: b And where is he sitting? /b Elijah said to him: b At the entrance of /b the city of b Rome. /b Rabbi Yehoshua ben Levi asked him: b And what is his /b identifying b sign /b by means of which I can recognize him? Elijah answered: b He sits among the poor who suffer from illnesses. And all of them untie /b their bandages b and tie /b them all b at once, /b but the Messiah b unties one /b bandage b and ties one /b at a time. b He says: Perhaps I will be needed /b to serve to bring about the redemption. Therefore, I will never tie more than one bandage, so b that I will not be delayed. /b ,Rabbi Yehoshua ben Levi b went to /b the Messiah. b He said to /b the Messiah: b Greetings to you, my rabbi and my teacher. /b The Messiah b said to him: Greetings to you, bar Leva’i. /b Rabbi Yehoshua ben Levi b said to him: When will the Master come? /b The Messiah b said to him: Today. /b Sometime later, Rabbi Yehoshua ben Levi b came to Elijah. /b Elijah b said to him: What did /b the Messiah b say to you? He said to /b Elijah that the Messiah said: b Greetings [ i shalom /i ] to you, bar Leva’i. /b Elijah b said to him: /b He thereby b guaranteed /b that b you and your father /b will enter b the World-to-Come, /b as he greeted you with i shalom /i . Rabbi Yehoshua ben Levi b said to /b Elijah: The Messiah b lied to me, as he said to me: I am coming today, and he did not come. /b Elijah b said to him /b that b this /b is what b he said to you: /b He said that he will come b “today, if you will listen to his voice” /b (Psalms 95:7).,§ b Rabbi Yosei ben Kisma’s students asked him: When will the son of David come? /b Rabbi Yosei ben Kisma b said: I am hesitant /b to answer you, b lest you request from me a sign /b to corroborate my statement. b They said to him: We are not asking you for a sign. /b ,Rabbi Yosei ben Kisma b said to them: /b You will see b when this /b existing b gate /b of Rome b falls and will be rebuilt, and will fall /b a second time b and will be rebuilt, and will fall /b a third time. b And they will not manage to rebuild it until the son of David comes. /b The students b said to him: Our rabbi, give us a sign. /b Rabbi Yosei ben Kisma b said to them: But didn’t you say to me that you are not asking me for a sign? /b , b They said to him: And nevertheless, /b provide us with a sign. Rabbi Yosei ben Kisma b said to them: If it is /b as I say, b the water of the Cave of Pamyas will be transformed into blood. /b The Gemara relates: b And /b it b was transformed into blood. /b , b At the time of his death, /b Rabbi Yosei ben Kisma b said to /b his students: b Place my coffin deep /b in the ground, |
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10. Babylonian Talmud, Shabbat, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •monasticism, attitudes toward physical work Found in books: Bar Asher Siegal (2013), Early Christian Monastic Literature and the Babylonian Talmud, 159, 160, 161, 162, 163, 164| 33b. על המעשר ר' אלעזר בר' יוסי אומר על לשון הרע אמר רבא ואיתימא ריב"ל מאי קראה (תהלים סג, יב) והמלך ישמח באלהים יתהלל כל הנשבע בו כי יסכר פי דוברי שקר,איבעיא להו רבי אלעזר ברבי יוסי על לשון הרע קאמר או דילמא אף על לשון הרע נמי קאמר ת"ש כשנכנסו רבותינו לכרם ביבנה היה שם רבי יהודה ור' אלעזר בר' יוסי ור"ש נשאלה שאלה זו בפניהם מכה זו מפני מה מתחלת בבני מעיים וגומרת בפה נענה רבי יהודה ברבי אלעאי ראש המדברים בכל מקום ואמר אע"פ שכליות יועצות ולב מבין ולשון מחתך פה גומר נענה רבי אלעזר ברבי יוסי ואמר מפני שאוכלין בה דברים טמאין דברים טמאים סלקא דעתך אלא שאוכלין בה דברים שאינן מתוקנים נענה ר' שמעון ואמר בעון ביטול תורה,אמרו לו נשים יוכיחו שמבטלות את בעליהן נכרים יוכיחו שמבטלין את ישראל תינוקות יוכיחו שמבטלין את אביהן תינוקות של בית רבן יוכיחו,התם כדרבי גוריון דאמר רבי גוריון ואיתימא רב יוסף ברבי שמעיה בזמן שהצדיקים בדור צדיקים נתפסים על הדור אין צדיקים בדור תינוקות של בית רבן נתפסים על הדור א"ר יצחק בר זעירי ואמרי לה א"ר שמעון בן נזירא מאי קראה (שיר השירים א, ח) אם לא תדעי לך היפה בנשים צאי לך בעקבי הצאן וגו' ואמרינן גדיים הממושכנין על הרועים ש"מ אף על לשון הרע נמי קאמר ש"מ,ואמאי קרו ליה ראש המדברים בכל מקום דיתבי רבי יהודה ורבי יוסי ורבי שמעון ויתיב יהודה בן גרים גבייהו פתח ר' יהודה ואמר כמה נאים מעשיהן של אומה זו תקנו שווקים תקנו גשרים תקנו מרחצאות ר' יוסי שתק נענה רשב"י ואמר כל מה שתקנו לא תקנו אלא לצורך עצמן תקנו שווקין להושיב בהן זונות מרחצאות לעדן בהן עצמן גשרים ליטול מהן מכס הלך יהודה בן גרים וסיפר דבריהם ונשמעו למלכות אמרו יהודה שעילה יתעלה יוסי ששתק יגלה לציפורי שמעון שגינה יהרג,אזל הוא ובריה טשו בי מדרשא כל יומא הוה מייתי להו דביתהו ריפתא וכוזא דמיא וכרכי כי תקיף גזירתא א"ל לבריה נשים דעתן קלה עליהן דילמא מצערי לה ומגליא לן אזלו טשו במערתא איתרחיש ניסא איברי להו חרובא ועינא דמיא והוו משלחי מנייהו והוו יתבי עד צוארייהו בחלא כולי יומא גרסי בעידן צלויי לבשו מיכסו ומצלו והדר משלחי מנייהו כי היכי דלא ליבלו איתבו תריסר שני במערתא אתא אליהו וקם אפיתחא דמערתא אמר מאן לודעיה לבר יוחי דמית קיסר ובטיל גזירתיה,נפקו חזו אינשי דקא כרבי וזרעי אמר מניחין חיי עולם ועוסקין בחיי שעה כל מקום שנותנין עיניהן מיד נשרף יצתה בת קול ואמרה להם להחריב עולמי יצאתם חיזרו למערתכם הדור אזול איתיבו תריסר ירחי שתא אמרי משפט רשעים בגיהנם י"ב חדש יצתה בת קול ואמרה צאו ממערתכם נפקו כל היכא דהוה מחי ר' אלעזר הוה מסי ר"ש אמר לו בני די לעולם אני ואתה,בהדי פניא דמעלי שבתא חזו ההוא סבא דהוה נקיט תרי מדאני אסא ורהיט בין השמשות אמרו ליה הני למה לך אמר להו לכבוד שבת ותיסגי לך בחד חד כנגד (שמות כ, ז) זכור וחד כנגד (דברים ה, יא) שמור א"ל לבריה חזי כמה חביבין מצות על ישראל יתיב דעתייהו,שמע ר' פנחס בן יאיר חתניה ונפק לאפיה עייליה לבי בניה הוה קא אריך ליה לבישריה חזי דהוה ביה פילי בגופיה הוה קא בכי וקא נתרו דמעת עיניה וקמצוחא ליה א"ל אוי לי שראיתיך בכך א"ל אשריך שראיתני בכך שאילמלא לא ראיתני בכך לא מצאת בי כך דמעיקרא כי הוה מקשי ר"ש בן יוחי קושיא הוה מפרק ליה ר' פנחס בן יאיר תריסר פירוקי לסוף כי הוה מקשי ר"פ בן יאיר קושיא הוה מפרק ליה רשב"י עשרין וארבעה פירוקי,אמר הואיל ואיתרחיש ניסא איזיל אתקין מילתא דכתיב (בראשית לג, יח) ויבא יעקב שלם ואמר רב שלם בגופו שלם בממונו שלם בתורתו (בראשית לג, יח) ויחן את פני העיר אמר רב מטבע תיקן להם ושמואל אמר שווקים תיקן להם ור' יוחנן אמר מרחצאות תיקן להם אמר איכא מילתא דבעי לתקוני אמרו ליה איכא דוכתא דאית ביה ספק טומאה | 33b. b for /b neglecting to separate b tithes. Rabbi Elazar, son of Rabbi Yosei, says: /b i Askara /i comes as punishment for b slander. Rava said, and some say /b that it was b Rabbi Yehoshua ben Levi /b who said it: b What is the verse /b that alludes to this? b “But the king shall rejoice in God; every one that swears by Him shall glory; for the mouth of them that speak lies shall be stopped” /b (Psalms 63:12). The punishment for lying is that the mouth will be stopped. i Askara /i affects the mouth along with other parts of the body., b A dilemma was raised before /b those who were sitting in the study hall: Did b Rabbi Elazar, son of Rabbi Yosei, say /b that i askara /i comes as punishment only b for slander, or perhaps he said /b it was b also for slander? Come /b and b hear /b a resolution to this dilemma from that which was taught in a i baraita /i : b When our Sages entered the vineyard in Yavne, Rabbi Yehuda, and Rabbi Elazar, son of Rabbi Yosei, and Rabbi Shimon were there, and a question was asked before them /b with regard to b this plague /b of i askara /i : b Why does it begin in the intestines and end in the mouth? Rabbi Yehuda, son of Rabbi Ila’i, /b who was b the head of the speakers in every place, responded and said: Even though the kidneys advise, and the heart understands, and the tongue shapes /b the voice that emerges from the mouth, still, b the mouth completes /b the formation of the voice. Therefore, the disease begins in the same place that slander begins and it ends in the mouth. b Rabbi Elazar, son of Rabbi Yosei, responded and said: /b This disease ends in the mouth b because one eats with it non-kosher things. /b They immediately wondered about this: b Does it enter your mind /b to say that i askara /i is caused by eating b non-kosher food? /b Are those who eat non-kosher food so numerous? b Rather, /b it comes as a punishment b for eating /b foods b that were not /b ritually b prepared, /b i.e., were not tithed. b Rabbi Shimon responded and said: /b This disease comes as a punishment b for the sin of dereliction in /b the study of b Torah. /b , b They said to him: Women will prove /b that dereliction in the study of Torah is not the cause, as they are not obligated to study Torah and, nevertheless, they contract i askara /i . He answered them: They are punished because b they cause their husbands to be idle /b from the study of Torah. They said to him: b Gentiles will prove /b that this is not the cause, as they also contract i askara /i even though they are not obligated to study Torah. He answered them: They are also punished because b they cause Israel to be idle /b from the study of Torah. They said to him: b Children will prove /b that this is not the cause, for they are not at all obligated to study Torah and they also suffer from i askara /i . He answered them: They are punished because b they cause their fathers to be idle /b from the study of Torah. They said to him: b School children will prove /b that this is not the cause, as they study Torah and, nevertheless, they suffer from i askara /i .,The Gemara answers: b There /b , it must be understood b in accordance with /b the statement of b Rabbi Guryon, /b as b Rabbi Guryon said, and some say /b that it was b Rav Yosef, son of Rabbi Shemaya, /b who said it: b At a time when /b there are b righteous people in the generation, /b the b righteous are seized /b , i.e., they die or suffer, b for /b the sins of b the generation. If there are no righteous people in the generation, school children, /b who are also without sin, b are seized for /b the sins of b the generation /b . b Rabbi Yitzḥak bar Ze’iri said, and some say /b that b Rabbi Shimon ben Nezira said: What is the verse /b that alludes to this? b “If you know not, you fairest among women, go your way forth by the footsteps of the flock /b and feed your kids, beside the shepherds’ tents [ i mishkenot /i ] b ” ( /b Song of Songs 1:8). b And we say /b in explanation of this verse: They are the b lambs that are taken as collateral [ i hamemushkanin /i ], /b which is etymologically similar to the word i mishkenot /i , b in place of the shepherds. /b If the shepherds and leaders of the generation corrupt the multitudes, young children die because of their sins. With regard to the dilemma, b conclude from it /b that Rabbi Elazar, son of Rabbi Yosei, b said /b that the illness of i askara /i b also /b results from b slander, /b as the i baraita /i provides an additional cause of the illness. The Gemara comments: Indeed, b conclude from it. /b ,In this i baraita /i Rabbi Yehuda is described as head of the speakers in every place. The Gemara asks: b And why did they call him head of the speakers in every place? /b The Gemara relates that this resulted due to an incident that took place b when Rabbi Yehuda and Rabbi Yosei and Rabbi Shimon were sitting, and Yehuda, son of converts, sat beside them. Rabbi Yehuda opened and said: How pleasant are the actions of this nation, /b the Romans, as b they established marketplaces, established bridges, /b and b established bathhouses. Rabbi Yosei was silent. Rabbi Shimon ben Yoḥai responded and said: Everything that they established, they established only for their own purposes. They established marketplaces, to place prostitutes in them; bathhouses, to pamper themselves; /b and b bridges, to collect taxes from /b all who pass over b them. Yehuda, son of converts, went and related their statements /b to his household, b and /b those statements continued to spread until b they were heard by the monarchy. They /b ruled and b said: Yehuda, who elevated /b the Roman regime, b shall be elevated /b and appointed as head of the Sages, the head of the speakers in every place. b Yosei, who remained silent, shall be exiled /b from his home in Judea as punishment, and sent b to /b the city of b Tzippori /b in the Galilee. b And Shimon, who denounced /b the government, b shall be killed. /b ,Rabbi Shimon bar Yoḥai b and his son, /b Rabbi Elazar, b went /b and b hid in the study hall. Every day /b Rabbi Shimon’s b wife would bring them bread and a jug of water and they would eat. When the decree intensified, /b Rabbi Shimon b said to his son: Women are easily impressionable /b and, therefore, there is room for concern b lest /b the authorities b torture her and she reveal our /b whereabouts. b They went and they hid in a cave. A miracle occurred /b and b a carob /b tree b was created for them as well as a spring of water. They would remove their clothes and sit /b covered b in sand up to their necks /b . b They would study /b Torah b all day /b in that manner. b At the time of prayer, they would dress, cover themselves, and pray, and they would again remove their clothes afterward so that they would not become tattered. They sat in the cave for twelve years. Elijah /b the Prophet b came and stood at the entrance to the cave /b and b said: Who will inform bar Yoḥai that /b the b emperor died and his decree has been abrogated? /b , b They emerged /b from the cave, and b saw people who were plowing and sowing. /b Rabbi Shimon bar Yoḥai b said: /b These people b abandon eternal life /b of Torah study b and engage in temporal life /b for their own sustece. The Gemara relates that b every place that /b Rabbi Shimon and his son Rabbi Elazar b directed their eyes was immediately burned. A Divine Voice emerged and said to them: /b Did b you emerge /b from the cave in order b to destroy My world? Return to your cave. They again went /b and b sat /b there b for twelve months. They said: The judgment of the wicked in Gehenna lasts /b for b twelve months. /b Surely their sin was atoned in that time. b A Divine Voice emerged and said /b to them: b Emerge from your cave. They emerged. Everywhere that Rabbi Elazar would strike, Rabbi Shimon would heal. /b Rabbi Shimon b said to /b Rabbi Elazar: b My son, you and I suffice for the /b entire b world, /b as the two of us are engaged in the proper study of Torah., b As the sun was setting on Shabbat eve, they saw an elderly man who was holding two bundles of myrtle branches and running at twilight. They said to him: Why do you have these? He said to them: In honor of Shabbat. /b They said to him: b And let one suffice. /b He answered them: b One /b is b corresponding to: “Remember /b the Shabbat day, to keep it holy” (Exodus 20:8), b and /b one is b corresponding to: “Observe /b the Shabbat day, to keep it holy” (Deuteronomy 5:12). Rabbi Shimon b said to his son: See how beloved the mitzvot are to Israel. Their minds were /b put b at ease /b and they were no longer as upset that people were not engaged in Torah study., b Rabbi Pineḥas ben Ya’ir, /b Rabbi Shimon’s b son-in-law /b , b heard and went out to /b greet b him. He brought him into the bathhouse and /b began b tending to his flesh. He saw that /b Rabbi Shimon b had cracks in /b the skin on b his body. He was crying, and the tears fell from his eyes and caused /b Rabbi Shimon b pain. /b Rabbi Pineḥas b said to /b Rabbi Shimon, his father-in-law: b Woe is me, that I have seen you like this. /b Rabbi Shimon b said to him: Happy are you that you have seen me like this, as had you not seen me like this, you would not have found in me this /b prominence in Torah, b as /b the Gemara relates: b At first, when Rabbi Shimon ben Yoḥai would raise a difficulty, Rabbi Pineḥas ben Ya’ir would respond /b to his question with b twelve answers. Ultimately, when Rabbi Pineḥas ben Ya’ir would raise a difficulty /b , b Rabbi Shimon ben Yoḥai would respond /b with b twenty-four answers. /b ,Rabbi Shimon b said: Since a miracle transpired /b for me, b I will go /b and b repair something /b for the sake of others in gratitude for God’s kindness, b as it is written: “And Jacob came whole /b to the city of Shechem, which is in the land of Canaan, when he came from Paddan-aram; and he graced the countece of the city” (Genesis 33:18). b Rav said, /b the meaning of: And Jacob came whole, is: b Whole in his body, whole in his money, whole in his Torah. /b And what did he do? b And he graced the countece of the city; /b he performed gracious acts to benefit the city. b Rav said: /b Jacob b established a currency for them. And Shmuel said: He established marketplaces for them. And Rabbi Yoḥa said: He established bathhouses for them. /b In any event, clearly one for whom a miracle transpires should perform an act of kindness for his neighbors as a sign of gratitude. b He said: Is there something that needs repair? They said to him: There is a place where there is uncertainty with regard to ritual impurity /b |
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11. Babylonian Talmud, Sukkah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •monasticism, attitudes toward physical work Found in books: Bar Asher Siegal (2013), Early Christian Monastic Literature and the Babylonian Talmud, 163| 45b. אסרו חג בעבותים עד קרנות המזבח א"ר ירמיה משום ר"ש בן יוחי ור' יוחנן משום ר"ש המחוזי משום ר' יוחנן המכותי כל העושה איסור לחג באכילה ושתיה מעלה עליו הכתוב כאילו בנה מזבח והקריב עליו קרבן שנא' אסרו חג בעבותים עד קרנות המזבח,אמר חזקיה א"ר ירמיה משום רשב"י כל המצות כולן אין אדם יוצא בהן אלא דרך גדילתן שנאמר (שמות כו, טו) עצי שטים עומדים,תנ"ה עצי שטים עומדים שעומדים דרך גדילתן דבר אחר עומדים שמעמידין את ציפוין דבר אחר עומדים שמא תאמר אבד סיברם ובטל סיכויין ת"ל עצי שטים עומדים שעומדים לעולם ולעולמי עולמים,ואמר חזקיה א"ר ירמיה משום רשב"י יכול אני לפטור את כל העולם כולו מן הדין מיום שנבראתי עד עתה ואילמלי אליעזר בני עמי מיום שנברא העולם ועד עכשיו ואילמלי יותם בן עוזיהו עמנו מיום שנברא העולם עד סופו,ואמר חזקיה א"ר ירמיה משום רשב"י ראיתי בני עלייה והן מועטין אם אלף הן אני ובני מהן אם מאה הם אני ובני מהן אם שנים הן אני ובני הן ומי זוטרי כולי האי והא אמר רבא תמני סרי אלפי דרא הוה דקמיה קודשא בריך הוא שנאמר (יחזקאל מח, לה) סביב שמנה עשר אלף ל"ק הא דמסתכלי באספקלריא המאירה הא דלא מסתכלי באספקלריא המאירה,ודמסתכלי באספקלריא המאירה מי זוטרי כולי האי והא אמר אביי לא פחות עלמא מתלתין ושיתא צדיקי דמקבלי אפי שכינה בכל יום שנאמר (ישעיהו ל, יח) אשרי כל חוכי לו ל"ו בגימטריא תלתין ושיתא הוו ל"ק הא דעיילי בבר הא דעיילי בלא בר:,בשעת פטירתן מה הן אומרים וכו': והא קא משתתף שם שמים ודבר אחר ותניא כל המשתף שם שמים ודבר אחר נעקר מן העולם שנאמר (שמות כב, יט) בלתי לה' לבדו הכי קאמר ליה אנחנו מודים ולך אנו משבחין ליה אנחנו מודים ולך אנו מקלסין:,כמעשהו בחול: אמר רב הונא מ"ט דר' יוחנן בן ברוקה דכתיב (ויקרא כג, מ) כפות שנים אחת ללולב ואחת למזבח ורבנן אמרי כפת כתיב,ר' לוי אומר כתמר מה תמר זה אין לו אלא לב אחד אף ישראל אין להם אלא לב אחד לאביהם שבשמים,אמר רב יהודה אמר שמואל לולב שבעה וסוכה יום אחד מ"ט לולב דמפסקי לילות מימים כל יומא מצוה באפיה נפשיה הוא סוכה דלא מפסקי לילות מימים כולהו שבעה כחד יומא אריכא דמו,ורבה בר בר חנה אמר רבי יוחנן סוכה שבעה ולולב יום אחד מאי טעמא סוכה דאורייתא שבעה לולב דרבנן סגי ליה בחד יומא,כי אתא רבין אמר רבי יוחנן אחד זה ואחד זה שבעה אמר רב יוסף נקוט דרבה בר בר חנה בידך דכולהו אמוראי קיימי כוותיה בסוכה,מיתיבי | 45b. b “Bind [ i isru /i ] with dense-leaved branches [ i ba’avotim /i ] on the Festival until the horns of the altar” /b (Psalms 118:27), which alludes to both the binding of the i lulav /i and to the myrtle branch, referred to in the Torah as the branch of a dense-leaved tree [ i anaf etz avot /i ]. b Rabbi Yirmeya said in the name of Rabbi Shimon ben Yoḥai, and Rabbi Yoḥa /b said b in the name of Rabbi Shimon HaMeḥozi, /b who said b in the name of Rabbi Yoḥa HaMakkoti: /b With regard to b anyone who establishes an addition [ i issur /i ] to the Festival /b on the day after the Festival b by eating and drinking, the verse ascribes him /b credit b as though he built an altar and sacrificed an offering upon it, as it is stated: “Add [ i isru /i ] to the Festival with fattened animals [ i ba’avotim /i ] until the horns of the altar.” /b ,§ Apropos the i halakha /i cited by Rabbi Yirmeya in the name of Rabbi Shimon ben Yoḥai, the Gemara cites additional i halakhot /i . b Ḥizkiya said /b that b Rabbi Yirmeya said in the name of Rabbi Shimon ben Yoḥai: /b With regard to b all /b objects used in performance of b each and every /b one of b the mitzvot, a person fulfills his obligation only /b when the objects are positioned b in the manner of their growth. /b One must take the i lulav /i with the bottom of the branch facing down, b as it is stated /b with regard to the beams of the Tabernacle: b “Acacia wood, standing” /b (Exodus 26:15), indicating that the beams stood in the manner of their growth., b That was also taught /b in a i baraita /i : b “Acacia wood, standing,” /b indicating b that they stand /b in the Tabernacle b in the manner of their growth /b in nature. b Alternatively, standing /b means b that /b the beams b support their /b gold b plating /b that is affixed to the beams with nails. b Alternatively, standing /b teaches: b Lest you say /b that after the destruction of the Tabernacle b their hope is lost and their prospect is abolished, /b and they will never serve a sacred purpose again, therefore b the verse states: “Acacia wood, standing,” /b meaning b that they stand forever and for all time /b and will yet be revealed and utilized again., b And Ḥizkiya said /b that b Rabbi Yirmeya said in the name of Rabbi Shimon ben Yoḥai: I am able to absolve the entire world from judgment /b for sins committed b from the day I was created until now. /b The merit that he accrued through his righteousness and the suffering that he endured atone for the sins of the entire world. b And were /b the merit accrued by b Eliezer, my son, /b calculated along b with my /b own, we would absolve the world from judgment for sins committed b from the day that the world was created until now. And were /b the merit accrued by the righteous king, b Jotham ben Uzziah, /b calculated b with our /b own, we would absolve the world from judgment for sins committed b from the day that the world was created until its end. /b The righteousness of these three serves as a counterbalance to all the evil deeds committed throughout the generations, and it validates the ongoing existence of the world., b And Ḥizkiya said /b that b Rabbi Yirmeya said in the name of Rabbi Shimon ben Yoḥai: I have seen members /b of the caste b of /b the spiritually b prominent, /b who are truly righteous, b and they are few. If they /b number b one thousand, I and my son are among them. If they /b number b one hundred, I and my son are among them; and if they /b number b two, I and my son are they. /b The Gemara asks: b Are they so few? But didn’t Rava say: There are eighteen thousand /b righteous individuals b in a row before the Holy One, Blessed be He, as it is stated: “Surrounding are eighteen thousand” /b (Ezekiel 48:35)? Apparently, the righteous are numerous. The Gemara answers: This is b not difficult. This /b statement of Rabbi Shimon ben Yoḥai is referring to the very few b who view /b the Divine Presence b through a bright, /b mirror-like b partition, /b while b that /b statement of Rava is referring to those b who do not view /b the Divine Presence b through a bright partition. /b ,The Gemara asks further: b And are /b those b who view /b the Divine Presence through b a bright partition so few? But didn’t Abaye say: The world /b has b no fewer than thirty-six righteous /b people in each generation b who greet the Divine Presence every day, as it is stated: “Happy are all they that wait for Him [ i lo /i ]” /b (Isaiah 30:18)? b The numerological value of i lo /i , /b spelled i lamed vav /i , b is thirty-six, /b alluding to the fact that there are at least thirty-six full-fledged righteous individuals in each generation. The Gemara answers: This is b not difficult. This /b statement of Abaye is referring to those b who enter /b to greet the Divine Presence b by /b requesting and being granted b permission, /b while b that /b statement of Rabbi Shimon ben Yoḥai is referring to those b who enter /b even b without /b requesting b permission, /b for whom the gates of Heaven are open at all times. They are very few indeed.,§ The mishna asks: b At the time of their departure /b at the end of the Festival, b what /b would b they say? /b The mishna answers that they would praise the altar and glorify God. The Gemara challenges this: b But /b in doing so b aren’t they joining the name of Heaven and another entity, and it was taught /b in a i baraita /i : b Anyone who joins the name of Heaven and another entity is uprooted from the world, as it is stated: /b “He that sacrifices unto the gods, b save unto the Lord only, /b shall be utterly destroyed” (Exodus 22:19)? The Gemara answers that b this is what /b the people b are saying /b when they depart the Temple: b To the Lord, we acknowledge /b that He is our God, b and to you, /b the altar, b we give praise; to the Lord, we acknowledge /b that He is our God, b and to you, /b the altar, b we give acclaim. /b The praise to God and the praise to the altar are clearly distinct.,§ The mishna continues: b As its performance during the week, /b so is its performance on Shabbat. And according to Rabbi Yoḥa ben Beroka, on the seventh day of the Festival they would bring palm branches to the Temple. b Rav Huna said: What is the rationale /b for the opinion b of Rabbi Yoḥa ben Beroka? /b It is b as it is written: /b “And you shall take for yourselves on the first day the fruit of a beautiful tree, b branches /b of a date palm” (Leviticus 23:40). Branches in the plural indicates that b two /b branches must be taken, b one for the i lulav /i and one for /b placement around b the altar. And the Rabbis say: /b Although the word is vocalized in the plural, based on tradition it b is written i kappot /i , /b without the letter i vav /i . Therefore, it is interpreted as if it were written i kappat /i , indicating that only one palm branch need be taken., b Rabbi Levi says: /b The rationale for the opinion of Rabbi Yoḥa ben Beroka is not based on a verse. Rather, it is a custom that developed to express praise for the Jewish people, b likening /b them to b a date palm /b . b Just as the date palm has only one heart, /b as branches do not grow from its trunk but rather the trunk rises and branches emerge only at the top, b so too, the Jewish people have only one heart /b directed b toward their Father in Heaven. /b ,§ b Rav Yehuda said /b that b Shmuel said: /b The blessing over the mitzva of b i lulav /i /b is recited b seven /b days b and /b the blessing over the mitzva of b i sukka /i /b is recited b one day. What is the rationale /b for this distinction? It is written explicitly in the Torah that the mitzva to sit in the i sukka /i applies all seven days. The Gemara explains: With regard to the b i lulav /i , where the nights are distinct from the days, /b as the mitzva of i lulav /i is not in effect at night, b each day is a mitzva in and of itself. /b A separate blessing is recited over each mitzva. However, with regard to b i sukka /i , where the nights are not distinct from the days, /b as the mitzva of i sukka /i is in effect at night just as it is during the day, the legal status of b all seven /b days of the Festival b is like /b that of b one long day. /b , b But Rabba bar bar Ḥana /b said that b Rabbi Yoḥa said: /b The blessing over the mitzva of b i sukka /i /b is recited b seven /b days and the blessing over the mitzva of b i lulav /i /b is recited b one day. What is the rationale /b for this distinction? The Gemara explains: The mitzva of b i sukka /i /b is a mitzva b by Torah /b law all seven days of the Festival. Therefore, a blessing is recited for b seven /b days. However, the mitzva of b i lulav /i , /b other than on the first day, is a mitzva b by rabbinic /b law, as the Sages instituted an ordice to take the i lulav /i for all seven days to commemorate the practice in the Temple. Therefore, b it is enough /b to recite the blessing b one day, /b on the first day., b When Ravin came /b from Eretz Yisrael to Babylonia, he said that b Rabbi Yoḥa said: /b One recites a blessing over b both this, /b the mitzva of i sukka /i , b and /b over b that, /b the mitzva of i lulav /i , all b seven /b days. b Rav Yosef said: Take /b the statement b of Rabba bar bar Ḥana in your hand, as all the i amora’im /i /b who transmitted statements of Rabbi Yoḥa b hold in accordance with his /b opinion b in /b matters related to b i sukka /i . /b ,The Gemara b raises an objection /b based on a i baraita /i : |
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| 12. Anon., Alphabetical Collection, None (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Bar Asher Siegal (2013), Early Christian Monastic Literature and the Babylonian Talmud, 164 |
| 13. Ephrem, Nisibene Hymns, 36.2 (4th cent. CE - 4th cent. CE) Tagged with subjects: •monasticism, attitudes toward physical work Found in books: Bar Asher Siegal (2013), Early Christian Monastic Literature and the Babylonian Talmud, 162 |
| 14. Anon., Avot Derabbi Nathan A, 11 (6th cent. CE - 8th cent. CE) Tagged with subjects: •monasticism, attitudes toward physical work Found in books: Bar Asher Siegal (2013), Early Christian Monastic Literature and the Babylonian Talmud, 159 |
