1. Hebrew Bible, Psalms, 2.7, 16.10 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •paul, sermon at antioch by Found in books: Hidary (2017) 45| 2.7. "אֲסַפְּרָה אֶל חֹק יְהוָה אָמַר אֵלַי בְּנִי אַתָּה אֲנִי הַיּוֹם יְלִדְתִּיךָ׃", | 2.7. "I will tell of the decree: The LORD said unto me: 'Thou art My son, this day have I begotten thee.", 16.10. "For Thou wilt not abandon my soul to the nether-world; Neither wilt Thou suffer Thy godly one to see the pit.", |
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2. Hebrew Bible, Isaiah, 55.3 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •paul, sermon at antioch by Found in books: Hidary (2017) 45| 55.3. "הַטּוּ אָזְנְכֶם וּלְכוּ אֵלַי שִׁמְעוּ וּתְחִי נַפְשְׁכֶם וְאֶכְרְתָה לָכֶם בְּרִית עוֹלָם חַסְדֵי דָוִד הַנֶּאֱמָנִים׃", | 55.3. "Incline your ear, and come unto Me; Hear, and your soul shall live; And I will make an everlasting covet with you, Even the sure mercies of David.", |
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3. Quintilian, Institutes of Oratory, 4.5.22, 11.3.92, 11.3.158 (1st cent. CE - 1st cent. CE) Tagged with subjects: •paul, sermon at antioch by Found in books: Hidary (2017) 46 | 4.5.22. But although partition is neither always necessary nor useful, it will, if judiciously employed, greatly add to the lucidity and grace of our speech. For it not only makes our arguments clearer by isolating the points from the crowd in which they would otherwise be lost and placing them before the eyes of the judge, but relieves his attention by assigning a definite limit to certain parts of our speech, just as our fatigue upon a journey is relieved by reading the distances on the milestones which we pass. |
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4. New Testament, Luke, 4.16-4.30 (1st cent. CE - 1st cent. CE) Tagged with subjects: •paul, sermon at antioch by Found in books: Hidary (2017) 44| 4.16. Καὶ ἦλθεν εἰς Ναζαρά, οὗ ἦν τεθραμμένος, καὶ εἰσῆλθεν κατὰ τὸ εἰωθὸς αὐτῷ ἐν τῇ ἡμέρᾳ τῶν σαββάτων εἰς τὴν συναγωγήν, καὶ ἀνέστη ἀναγνῶναι. 4.17. καὶ ἐπεδόθη αὐτῷ βιβλίον τοῦ προφήτου Ἠσαίου, καὶ ἀνοίξας τὸ βιβλίον εὗρεν [τὸν] τόπον οὗ ἦν γεγραμμένον 4.18. Πνεῦμα Κυρίου ἐπʼ ἐμέ, οὗ εἵνεκεν ἔχρισέν με εὐαγγελίσασθαι πτωχοῖς, ἀπέσταλκέν με κηρύξαι αἰχμαλώτοις ἄφεσιν καὶ τυφλοῖς ἀνάβλεψιν, ἀποστεῖλαι τεθραυσμένους ἐν ἀφέσει, 4.19. κηρύξαι ἐνιαυτὸν Κυρίου δεκτόν. 4.20. καὶ πτύξας τὸ βιβλίον ἀποδοὺς τῷ ὑπηρέτῃ ἐκάθισεν· καὶ πάντων οἱ ὀφθαλμοὶ ἐν τῇ συναγωγῇ ἦσαν ἀτενίζοντες αὐτῷ. 4.21. ἤρξατο δὲ λέγειν πρὸς αὐτοὺς ὅτι Σήμερον πεπλήρωται ἡ γραφὴ αὕτη ἐν τοῖς ὠσὶν ὑμῶν. 4.22. καὶ πάντες ἐμαρτύρουν αὐτῷ καὶ ἐθαύμαζον ἐπὶ τοῖς λόγοις τῆς χάριτος τοῖς ἐκπορευομένοις ἐκ τοῦ στόματος αὐτοῦ, καὶ ἔλεγον Οὐχὶ υἱός ἐστιν Ἰωσὴφ οὗτος; 4.23. καὶ εἶπεν πρὸς αὐτούς Πάντως ἐρεῖτέ μοι τὴν παραβολὴν ταύτην Ἰατρέ, θεράπευσον σεαυτόν· ὅσα ἠκούσαμεν γενόμενα εἰς τὴν — Καφαρναοὺμ ποίησον καὶ ὧδε ἐν τῇ πατρίδι σου. 4.24. εἶπεν δέ Ἀμὴν λέγω ὑμῖν ὅτι οὐδεὶς προφήτης δεκτός ἐστιν ἐν τῇ πατρίδι αὐτοῦ. 4.25. ἐπʼ ἀληθείας δὲ λέγω ὑμῖν, πολλαὶ χῆραι ἦσαν ἐν ταῖς ἡμέραις Ἠλείου ἐν τῷ Ἰσραήλ, ὅτε ἐκλείσθη ὁ οὐρανὸς ἔτη τρία καὶ μῆνας ἕξ, ὡς ἐγένετο λιμὸς μέγας ἐπὶ πᾶσαν τὴν γῆν, 4.26. καὶ πρὸς οὐδεμίαν αὐτῶν ἐπέμφθη Ἠλείας εἰ μὴ εἰς Σάρεπτα τῆς Σιδωνίας πρὸς γυναῖκα χήραν. 4.27. καὶ πολλοὶ λεπροὶ ἦσαν ἐν τῷ Ἰσραὴλ ἐπὶ Ἐλισαίου τοῦ προφήτου, καὶ οὐδεὶς αὐτῶν ἐκαθαρίσθη εἰ μὴ Ναιμὰν ὁ Σύρος. 4.28. καὶ ἐπλήσθησαν πάντες θυμοῦ ἐν τῇ συναγωγῇ ἀκούοντες ταῦτα, 4.29. καὶ ἀναστάντες ἐξέβαλον αὐτὸν ἔξω τῆς πόλεως, καὶ ἤγαγον αὐτὸν ἕως ὀφρύος τοῦ ὄρους ἐφʼ οὗ ἡ πόλις ᾠκοδόμητο αὐτῶν, ὥστε κατακρημνίσαι αὐτόν· 4.30. αὐτὸς δὲ διελθὼν διὰ μέσου αὐτῶν ἐπορεύετο. | 4.16. He came to Nazareth, where he had been brought up. He entered, as was his custom, into the synagogue on the Sabbath day, and stood up to read. 4.17. The book of the prophet Isaiah was handed to him. He opened the book, and found the place where it was written, 4.18. "The Spirit of the Lord is on me, Because he has anointed me to preach good news to the poor. He has sent me to heal the brokenhearted, To proclaim release to the captives, Recovering of sight to the blind, To deliver those who are crushed, 4.19. And to proclaim the acceptable year of the Lord." 4.20. He closed the book, gave it back to the attendant, and sat down. The eyes of all in the synagogue were fastened on him. 4.21. He began to tell them, "Today, this Scripture has been fulfilled in your hearing." 4.22. All testified about him, and wondered at the gracious words which proceeded out of his mouth, and they said, "Isn't this Joseph's son?" 4.23. He said to them, "Doubtless you will tell me this parable, 'Physician, heal yourself! Whatever we have heard done at Capernaum, do also here in your hometown.'" 4.24. He said, "Most assuredly I tell you, no prophet is acceptable in his hometown. 4.25. But truly I tell you, there were many widows in Israel in the days of Elijah, when the the sky was shut up three years and six months, when a great famine came over all the land. 4.26. Elijah was sent to none of them, except to Zarephath, in the land of Sidon, to a woman who was a widow. 4.27. There were many lepers in Israel in the time of Elisha the prophet, yet not one of them was cleansed, except Naaman, the Syrian." 4.28. They were all filled with wrath in the synagogue, as they heard these things. 4.29. They rose up, threw him out of the city, and led him to the brow of the hill that their city was built on, that they might throw him off the cliff. 4.30. But he, passing through the midst of them, went his way. |
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5. New Testament, Acts, 2.1-2.5, 13.14-13.41, 16.13 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •paul, sermon at antioch by Found in books: Hidary (2017) 44, 269| 2.1. Καὶ ἐν τῷ συνπληροῦσθαι τὴν ἡμέραν τῆς πεντηκοστῆς ἦσαν πάντες ὁμοῦ ἐπὶ τὸ αὐτό, 2.2. καὶ ἐγένετο ἄφνω ἐκ τοῦ οὐρανοῦ ἦχος ὥσπερ φερομένης πνοῆς βιαίας καὶ ἐπλήρωσεν ὅλον τὸν οἶκον οὗ ἦσαν καθήμενοι, 2.3. καὶ ὤφθησαν αὐτοῖς διαμεριζόμεναι γλῶσσαι ὡσεὶ πυρός, καὶ ἐκάθισεν ἐφʼ ἕνα ἕκαστον αὐτῶν, 2.4. καὶ ἐπλήσθησαν πάντες πνεύματος ἁγίου, καὶ ἤρξαντο λαλεῖν ἑτέραις γλώσσαις καθὼς τὸ πνεῦμα ἐδίδου ἀποφθέγγεσθαι αὐτοῖς. 2.5. Ἦσαν δὲ [ἐν] Ἰερουσαλὴμ κατοικοῦντες Ἰουδαῖοι, ἄνδρες εὐλαβεῖς ἀπὸ παντὸς ἔθνους τῶν ὑπὸ τὸν οὐρανόν· 13.14. Αὐτοὶ δὲ διελθόντες ἀπὸ τῆς Πέργης παρεγένοντο εἰς Ἀντιόχειαν τὴν Πισιδίαν, καὶ ἐλθόντες εἰς τὴν συναγωγὴν τῇ ἡμέρᾳ τῶν σαββάτων ἐκάθισαν. 13.15. μετὰ δὲ τὴν ἀνάγνωσιν τοῦ νόμου καὶ τῶν προφητῶν ἀπέστειλαν οἱ ἀρχισυνάγωγοι πρὸς αὐτοὺς λέγοντες Ἄνδρες ἀδελφοί, εἴ τις ἔστιν ἐν ὑμῖν λόγος παρακλήσεως πρὸς τὸν λαόν, λέγετε. 13.16. ἀναστὰς δὲ Παῦλος καὶ κατασείσας τῇ χειρὶ εἶπεν Ἄνδρες Ἰσραηλεῖται καὶ οἱ φοβούμενοι τὸν θεόν, ἀκούσατε. 13.17. Ὁ θεὸς τοῦ λαοῦ τούτου Ἰσραὴλ ἐξελέξατο τοὺς πατέρας ἡμῶν, καὶ τὸν λαὸν ὕψωσεν ἐν τῇ παροικίᾳ ἐν γῇ Αἰγύπτου, καὶ μετὰ βραχίονος ὑψηλοῦ ἐξήγαγεν αὐτοὺς ἐξ αὐτῆς, 13.18. καί, ὡς τεσσερακονταετῆ χρόνονἐτροποφόρησεν αὐτοὺς ἐν τῇ ἐρήμῳ, 13.19. καθελὼν ἔθνη ἑπτὰ ἐν γῇ Χαναὰν κατεκληρονόμησεν τὴν γῆν αὐτῶν 13.20. ὡς ἔτεσι τετρακοσίοις καὶ πεντήκοντα. καὶ μετὰ ταῦτα ἔδωκεν κριτὰς ἕως Σαμουὴλ προφήτου. κἀκεῖθεν ᾐτήσαντο βασιλέα, 13.21. καὶ ἔδωκεν αὐτοῖς ὁ θεὸς τὸν Σαοὺλ υἱὸν Κείς, ἄνδρα ἐκ φυλῆς Βενιαμείν, ἔτη τεσσεράκοντα· 13.22. καὶ μεταστήσας αὐτὸν ἤγειρεν τὸν Δαυεὶδ αὐτοῖς εἰς βασιλέα, ᾧ καὶ εἶπεν μαρτυρήσας Εὗρον Δαυεὶδ τὸν τοῦ Ἰεσσαί, [ἄνδρα] κατὰ τὴν καρδίαν μου, ὃς ποιήσει πάντα τὰ θελήματά μου. 13.23. τούτου ὁ θεὸς ἀπὸ τοῦ σπέρματος κατʼ ἐπαγγελίαν ἤγαγεν τῷ Ἰσραὴλ σωτῆρα Ἰησοῦν, 13.24. προκηρύξαντος Ἰωάνου πρὸ προσώπου τῆς εἰσόδου αὐτοῦ βάπτισμα μετανοίας παντὶ τῷ λαῷ Ἰσραήλ. 13.25. ὡς δὲ ἐπλήρου Ἰωάνης τὸν δρόμον, ἔλεγεν Τί ἐμὲ ὑπονοεῖτε εἶναι; οὐκ εἰμὶ ἐγώ· ἀλλʼ ἰδοὺ ἔρχεται μετʼ ἐμὲ οὗ οὐκ εἰμὶ ἄξιος τὸ ὑπόδημα τῶν ποδῶν λῦσαι. 13.26. Ἄνδρες ἀδελφοί, υἱοὶ γένους Ἀβραὰμ καὶ οἱ ἐν ὑμῖν φοβούμενοι τὸν θεόν, ἡμῖν ὁ λόγος τῆς σωτηρίας ταύτης ἐξαπεστάλη. 13.27. οἱ γὰρ κατοικουlt*gtντες ἐν Ἰερουσαλὴμ καὶ οἱ ἄρχοντες αὐτῶν τοῦτον ἀγνοήσαντες καὶ τὰς φωνὰς τῶν προφητῶν τὰς κατὰ πᾶν σάββατον ἀναγινωσκομένας κρίναντες ἐπλήρωσαν, 13.28. καὶ μηδεμίαν αἰτίαν θανάτου εὑρόντες ᾐτήσαντο Πειλᾶτον ἀναιρεθῆναι αὐτόν· 13.29. ὡς δὲ ἐτέλεσαν πάντα τὰ περὶ αὐτοῦ γεγραμμένα, καθελόντες ἀπὸ τοῦ ξύλου ἔθηκαν εἰς μνημεῖον. 13.30. ὁ δὲ θεὸς ἤγειρεν αὐτὸν ἐκ νεκρῶν· 13.31. ὃς ὤφθη ἐπὶ ἡμέρας πλείους τοῖς συναναβᾶσιν αὐτῷ ἀπὸ τῆς Γαλιλαίας εἰς Ἰερουσαλήμ, οἵτινες [νῦν] εἰσὶ μάρτυρες αὐτοῦ πρὸς τὸν λαόν. 13.32. καὶ ἡμεῖς ὑμᾶς εὐαγγελιζόμεθα τὴν πρὸς τοὺς πατέρας ἐπαγγελίαν γενομένην 13.33. ὅτι ταύτην ὁ θεὸς ἐκπεπλήρωκεν τοῖς τέκνοις ἡμῶν ἀναστήσας Ἰησοῦν, ὡς καὶ ἐν τῷ ψαλμῶ γέγραπται τῷ δευτέρῳ Υἱός μου εἶ σύ, ἐγὼ σήμ ν γεγέννηκά σε. 13.34. ὅτι δὲ ἀνέστησεν αὐτὸν ἐκ νεκρῶν μηκέτι μέλλοντα ὑποστρέφειν εἰς διαφθοράν, οὕτως εἴρηκεν ὅτιΔώσω ὑμῖν τὰ ὅσια Δαυεὶδ τὰ πιστά. 13.35. διότι καὶ ἐν ἑτέρῳ λέγει Οὐ δώσεις τὸν ὅσιόν σου ἰδεῖν διαφθοράν· 13.36. Δαυεὶδ μὲν γ̓ὰρ ἰδίᾳ γενεᾷ ὑπηρετήσας τῇ τοῦ θεοῦ βουλῇ ἐκοιμήθη καὶ προσετέθη πρὸς τοὺς πατέρας αὐτοῦ καὶ εἶδεν διαφθοράν, 13.37. ὃν δὲ ὁ θεὸς ἤγειρεν οὐκ εἶδεν διαφθοράν. 13.38. Γνωστὸν οὖν ἔστω ὑμῖν, ἄνδρες ἀδελφοί, ὅτι διὰ τούτου ὑμῖν ἄφεσις ἁμαρτιῶν καταγγέλλεται, καὶ ἀπὸ πάντων ὧν οὐκ ἠδυνήθητε 13.39. ἐν νόμῳ Μωυσέως δικαιωθῆναι ἐν τούτῳ πᾶς ὁ πιστεύων δικαιοῦται. 13.40. βλέπετε οὖν· μὴ ἐπέλθῃ τὸ εἰρημένον ἐν τοῖς προφήταις 13.41. 16.13. τῇ τε ἡμέρᾳ τῶν σαββάτων ἐξήλθομεν ἔξω τῆς πύλης παρὰ ποταμὸν οὗ ἐνομίζομεν προσευχὴν εἶναι, καὶ καθίσαντες ἐλαλοῦμεν ταῖς συνελθούσαις γυναιξίν. | 2.1. Now when the day of Pentecost had come, they were all with one accord in one place. 2.2. Suddenly there came from the sky a sound like the rushing of a mighty wind, and it filled all the house where they were sitting. 2.3. Tongues like fire appeared and were distributed to them, and it sat on each one of them. 2.4. They were all filled with the Holy Spirit, and began to speak with other languages, as the Spirit gave them the ability to speak. 2.5. Now there were dwelling at Jerusalem Jews, devout men, from every nation under the sky. 13.14. But they, passing through from Perga, came to Antioch of Pisidia. They went into the synagogue on the Sabbath day, and sat down. 13.15. After the reading of the law and the prophets, the rulers of the synagogue sent to them, saying, "Brothers, if you have any word of exhortation for the people, speak." 13.16. Paul stood up, and beckoning with his hand said, "Men of Israel, and you who fear God, listen. 13.17. The God of this people Israel chose our fathers, and exalted the people when they stayed as aliens in the land of Egypt , and with an uplifted arm, he led them out of it. 13.18. For about the time of forty years he put up with them in the wilderness. 13.19. When he had destroyed seven nations in the land of Canaan, he gave them their land for an inheritance, for about four hundred fifty years. 13.20. After these things he gave them judges until Samuel the prophet. 13.21. Afterward they asked for a king, and God gave to them Saul the son of Kish, a man of the tribe of Benjamin, for forty years. 13.22. When he had removed him, he raised up David to be their king, to whom he also testified, 'I have found David the son of Jesse, a man after my heart, who will do all my will.' 13.23. From this man's seed, God has brought salvation to Israel according to his promise, 13.24. before his coming, when John had first preached the baptism of repentance to all the people of Israel. 13.25. As John was fulfilling his course, he said, 'What do you suppose that I am? I am not he. But behold, one comes after me the sandals of whose feet I am not worthy to untie.' 13.26. Brothers, children of the stock of Abraham, and those among you who fear God, the word of this salvation is sent out to you. 13.27. For those who dwell in Jerusalem, and their rulers, because they didn't know him, nor the voices of the prophets which are read every Sabbath, fulfilled them by condemning him. 13.28. Though they found no cause for death, they still asked Pilate to have him killed. 13.29. When they had fulfilled all things that were written about him, they took him down from the tree, and laid him in a tomb. 13.30. But God raised him from the dead, 13.31. and he was seen for many days by those who came up with him from Galilee to Jerusalem, who are his witnesses to the people. 13.32. We bring you good news of the promise made to the fathers, 13.33. that God has fulfilled the same to us, their children, in that he raised up Jesus. As it is also written in the second psalm, 'You are my Son. Today I have become your father.' 13.34. "Concerning that he raised him up from the dead, now no more to return to corruption, he has spoken thus: 'I will give you the holy and sure blessings of David.' 13.35. Therefore he says also in another psalm, 'You will not allow your Holy One to see decay.' 13.36. For David, after he had in his own generation served the counsel of God, fell asleep, and was laid with his fathers, and saw decay. 13.37. But he whom God raised up saw no decay. 13.38. Be it known to you therefore, brothers, that through this man is proclaimed to you remission of sins, 13.39. and by him everyone who believes is justified from all things, from which you could not be justified by the law of Moses. 13.40. Beware therefore, lest that come on you which is spoken in the prophets: 13.41. 'Behold, you scoffers, and wonder, and perish; For I work a work in your days, A work which you will in no way believe, if one declares it to you.'" 16.13. On the Sabbath day we went forth outside of the city by a riverside, where we supposed there was a place of prayer, and we sat down, and spoke to the women who had come together. |
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| 6. Mishnah, Arakhin, 1.7 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •paul, sermon at antioch by Found in books: Hidary (2017) 47 |
7. New Testament, Mark, 1.21, 13.11 (1st cent. CE - 1st cent. CE) Tagged with subjects: •paul, sermon at antioch by Found in books: Hidary (2017) 44, 269| 1.21. Καὶ εἰσπορεύονται εἰς Καφαρναούμ. Καὶ εὐθὺς τοῖς σάββασιν εἰσελθὼν εἰς τὴν συναγωγὴν ἐδίδασκεν. 13.11. καὶ ὅταν ἄγωσιν ὑμᾶς παραδιδόντες, μὴ προμεριμνᾶτε τί λαλήσητε, ἀλλʼ ὃ ἐὰν δοθῇ ὑμῖν ἐν ἐκείνῃ τῇ ὥρᾳ τοῦτο λαλεῖτε, οὐ γάρ ἐστε ὑμεῖς οἱ λαλοῦντες ἀλλὰ τὸ πνεῦμα τὸ ἅγιον. | 1.21. They went into Capernaum, and immediately on the Sabbath day he entered into the synagogue and taught. 13.11. When they lead you away and deliver you up, don't be anxious beforehand, or premeditate what you will say, but say whatever will be given you in that hour. For it is not you who speak, but the Holy Spirit. |
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| 8. Anon., The Life of Adam And Eve, 7.9-7.11 (1st cent. CE - 5th cent. CE) Tagged with subjects: •paul, sermon at antioch by Found in books: Hidary (2017) 47 |
9. Babylonian Talmud, Shabbat, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •paul, sermon at antioch by Found in books: Hidary (2017) 47| 148a. הלכה מחזירין את השבר רבה בר בר חנה איקלע לפומבדיתא לא על לפירקיה דרב יהודה שדריה לאדא דיילא א"ל זיל גרביה אזיל גרביה אתא אשכחיה דקא דריש אין מחזירין את השבר א"ל הכי אמר רב חנא בגדתאה אמר שמואל הלכה מחזירין את השבר א"ל הא חנא דידן והא שמואל דידן ולא שמיע לי ולאו בדינא גרבתיך:,מי שנפרקה ידו כו': רב אויא הוה יתיב קמיה דרב יוסף שניא ליה ידיה א"ל הכי מאי אסור והכי מאי א"ל אסור אדהכי איתפח ידיה,א"ל מאי תיבעי לך הא תנן מי שנפרקה ידו או רגלו לא יטרפם בצונן אבל רוחץ כדרכו ואם נתרפא נתרפא א"ל ולא תנן אין מחזירין את השבר ואמר רב חנא בגדתאה אמר שמואל הלכה מחזירין את השבר אמר ליה כולהו בחדא מחיתא מחיתנהו היכא דאיתמר איתמר היכא דלא איתמר לא איתמר:, br br big strongהדרן עלך חבית /strong /big br br,מתני׳ big strongשואל /strong /big אדם מחבירו כדי יין וכדי שמן ובלבד שלא יאמר לו הלויני וכן האשה מחבירתה ככרות ואם אינו מאמינו מניח טליתו אצלו ועושה עמו חשבון לאחר שבת וכן ערב פסח בירושלים שחל להיות בשבת מניח טליתו אצלו ונוטל את פסחו ועושה עמו חשבון לאחר יום טוב:, big strongגמ׳ /strong /big א"ל רבא בר רב חנן לאביי מאי שנא השאילני ומאי שנא הלויני אמר ליה השאילני לא אתי למיכתב הלויני אתי למיכתב,והא כיון דבחול זימנין דבעי למימר ליה הלויני וא"ל השאילני ולא קפיד עילויה ואתי למיכתב בשבת נמי אתי למיכתב א"ל (בחול דלא שנא כי א"ל הלויני ל"ש כי א"ל השאילני לא קפדינן עילויה אתי למיכתב דהשאילני הוא דשרו ליה רבנן הלויני לא שרו ליה מינכרא מילתא ולא אתי למיכתב,א"ל רבא בר רב חנן לאביי מכדי אמרו רבנן כל מילי דיום טוב כמה דאפשר לשנויי משנינן הני נשי דמליין חצבייהו מיא מ"ט לא משנין משום דלא אפשר היכי לעבדי דמליין בחצבא רבא לימלו בחצבא זוטא הא קא מפשו בהילוכא דמליין בחצבא זוטא לימלו בחצבא רבא קא מפשו במשוי | 148a. The b i halakha /i /b is that b one may reset a break /b on Shabbat, which was the ruling in Shmuel’s version of the mishna. The Gemara relates that b Rabba bar bar Ḥana happened /b to come b to Pumbedita /b and b he did not enter Rav Yehuda’s lecture. /b Rav Yehuda b sent for Adda, his attendant, /b and b said to him: Go drag him /b to the lecture. b He went and dragged him /b forcibly to the lecture (Rabbeinu Ḥael). Rabba bar bar Ḥana b came and found /b Rav Yehuda b teaching /b that b one may not reset a break /b on Shabbat. b He said to him: This is what Rav Ḥana of Baghdad said /b that b Shmuel said: /b The b i halakha /i /b is that b one may reset a break /b on Shabbat. Rav Yehuda b said to him: Ḥana is ours, /b a Babylonian scholar, b and Shmuel is ours, and /b nevertheless, b I did not /b yet b hear /b this i halakha /i ; b did I not rightfully drag you /b to the lecture?,We learned in the mishna that b one whose hand was dislocated /b may not treat it by vigorously moving it about in water. The Gemara relates that b Rav Avya was /b once b sitting before Rav Yosef and his hand became dislocated. /b Rav Avya then displayed a variety of hand positions and b he said to him: What /b is the ruling with regard to b this? /b Am I permitted to place my hand in this way, or is it a violation of the prohibition against healing on Shabbat? Rav Yosef said to him: b It is prohibited. /b Rav Avya again asked: b And what /b is the ruling if I position my hand in b this /b way? Rav Yosef b said to him: It is prohibited. In the meantime, his hand /b was restored to its proper location and b was healed. /b ,Rav Yosef b said to him: What is your dilemma? We learned /b in our mishna that b one whose hand or foot was dislocated /b on Shabbat b may not /b vigorously b move it about in cold water; however, he may rinse it in the usual manner, and if it is healed, it is healed. /b Rav Avya b said to him: /b That is no proof, b as didn’t we learn /b in our mishna that b one may not reset a break, and Rav Ḥana of Baghdad said /b that b Shmuel said /b that b the i halakha /i is /b that b one may /b indeed b reset a broken bone. /b Therefore, perhaps a dislocated limb may also be treated on Shabbat. Rav Yosef b said to him: Were all these woven together in a single weave? Where it was stated /b that an alternative version of the mishna exists, b it was stated; where it was not stated, it was not stated. /b Therefore, the ruling of the mishna with regard to a dislocated limb must be observed.,, strong MISHNA: /strong b One may borrow jugs of wine and jugs of oil from another /b on Shabbat, b as long as one does not say /b the following b to him: Loan me. And similarly, a woman /b may borrow b from another loaves /b of bread on Shabbat. b And if /b the lender b does not trust him /b that he will return them, the borrower b may leave his cloak with him /b as collateral b and make /b the proper b calculation with him after Shabbat. And similarly, /b on b the eve of Passover in Jerusalem, when /b it b occurs on Shabbat, one /b who is procuring a Paschal lamb b may leave his cloak with him, /b i.e., the person from whom he is purchasing it, b and take /b the lamb to bring as b his Paschal lamb, and /b then b make /b the proper b calculation with him after the Festival. /b , strong GEMARA: /strong It was taught in the mishna that one is permitted to borrow jugs from another on Shabbat, but one may not use the phrase loan me. b Rava bar Rav Ḥa said to Abaye: What is different /b about the expression b let me borrow, /b that makes it permitted? b And what is different /b about the expression b loan me /b that makes it prohibited? b He said to him: /b If someone says b let me borrow, /b the lender b will not come to write /b down the loan because the expression indicates that the borrower intends to return the object in its current state within a short amount of time. On the other hand, the expression b loan me /b indicates a more extended loan in which the object is not necessarily returned in exactly the same manner in which it was taken. Therefore, the lender b will come to write /b down the terms of the loan.,Rava bar Rav Ḥa challenged Abaye’s answer: b But since on weekdays there are times one intends to say loan me and /b instead b says let me borrow, and /b the lender b is not particular about his /b imprecise terminology and b he comes to write /b down the terms of the loan, b on Shabbat he will also come to write. /b Abaye b said to him: On a weekday, when there is no difference if one says loan me or let me borrow, /b lenders b are not particular about his /b terminology, and the lender will therefore b come to write /b down the terms of the loan. b On Shabbat, since /b only the expression b let me borrow was allowed by the Sages, /b while the expression b loan me was not permitted, the matter is recognizable. /b Both of the parties must bear in mind which terminology is acceptable, b and /b the lender b will not come to write. /b , b Rava bar Rav Ḥa said to Abaye: Now, since the Sages said that /b with regard to b all matters of a Festival, as much as we can change /b the way we do things from the manner in which we do them on weekdays, b we change, these women who fill their pitchers with water, what is the reason they do not change /b the way they draw water from their normal weekday procedure? Abaye answers: b Because it is not possible /b to change the procedure. b How would they do it /b differently? If you say that b those who /b normally b fill a large pitcher should fill a small pitcher /b on a Festival, b they would /b thereby b add /b to their b walking /b and expend extra effort. Conversely, if b those who /b normally b fill a small pitcher would fill a large pitcher /b on a Festival, b they would /b thereby b add /b to the weight of their b load. /b Even though these methods are different from the norm, they would cause added exertion. Therefore, the Sages did not require that one draw water in an unusual fashion. |
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| 10. Babylonian Talmud, Megillah, 2.1 (3rd cent. CE - 6th cent. CE) Tagged with subjects: •paul, sermon at antioch by Found in books: Hidary (2017) 47 |
11. Babylonian Talmud, Makkot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •paul, sermon at antioch by Found in books: Hidary (2017) 48| 10b. מקלט היה כתוב על פרשת דרכים כדי שיכיר הרוצח ויפנה לשם אמר רב כהנא מאי קרא (דברים יט, ג) תכין לך הדרך עשה [לך] הכנה לדרך,רב חמא בר חנינא פתח לה פתחא להאי פרשתא מהכא (תהלים כה, ח) טוב וישר ה' על כן יורה חטאים בדרך אם לחטאים יורה ק"ו לצדיקים,ר"ש בן לקיש פתח לה פתחא להאי פרשתא מהכא (שמות כא, יג) ואשר לא צדה והאלהים אנה לידו וגו' (שמואל א כד, יד) כאשר יאמר משל הקדמוני מרשעים יצא רשע וגו',במה הכתוב מדבר בשני בני אדם שהרגו את הנפש אחד הרג בשוגג ואחד הרג במזיד לזה אין עדים ולזה אין עדים הקב"ה מזמינן לפונדק אחד זה שהרג במזיד יושב תחת הסולם וזה שהרג בשוגג יורד בסולם ונפל עליו והרגו זה שהרג במזיד נהרג וזה שהרג בשוגג גולה,אמר רבה בר רב הונא אמר רב הונא ואמרי לה אמר רב הונא א"ר אלעזר מן התורה ומן הנביאים ומן הכתובים בדרך שאדם רוצה לילך בה מוליכין אותו,מן התורה דכתיב (במדבר כב, יב) לא תלך עמהם וכתיב (במדבר כב, כ) קום לך אתם מן הנביאים דכתיב (ישעיהו מח, יז) אני ה' אלהיך מלמדך להועיל מדריכך בדרך (זו) תלך מן הכתובים דכתיב (משלי ג, לד) אם ללצים הוא יליץ ולענוים יתן חן,אמר רב הונא רוצח שגלה לעיר מקלט ומצאו גואל הדם והרגו פטור קסבר (דברים יט, ו) ולו אין משפט מות בגואל הדם הוא דכתיב,מיתיבי ולו אין משפט מות ברוצח הכתוב מדבר אתה אומר ברוצח או אינו אלא בגואל הדם כשהוא אומר (דברים יט, ד) והוא לא שונא לו מתמול שלשום הוי אומר ברוצח הכתוב מדבר,הוא דאמר כי האי תנא דתניא ולו אין משפט מות בגואל הדם הכתוב מדבר אתה אומר בגואל הדם הכתוב מדבר או אינו אלא ברוצח כשהוא אומר (דברים יט, ו) כי לא שונא הוא לו מתמול שלשום הרי רוצח אמור הא מה אני מקיים ולו אין משפט מות בגואל הדם הכתוב מדבר,תנן מוסרין לו שני ת"ח שמא יהרגנו בדרך וידברו אליו מאי לאו דמתרו ביה דאי קטיל בר קטלא הוא,לא כדתניא וידברו אליו דברים הראוים לו אומרים לו אל תנהג בו מנהג שופכי דמים בשגגה בא מעשה לידו ר"מ אומר הוא מדבר ע"י עצמו שנאמר (דברים יט, ד) וזה דבר הרוצח אמרו לו הרבה שליחות עושה,אמר מר בשגגה בא מעשה לידו פשיטא דאי במזיד בר גלות הוא אין,והא תניא ר' יוסי בר' יהודה אומר בתחלה אחד שוגג ואחד מזיד מקדימין לערי מקלט וב"ד שולחין ומביאין אותם משם,מי שנתחייב מיתה הרגוהו שנאמר (דברים יט, יב) ושלחו זקני עירו ולקחו אותו משם ונתנו אותו ביד גואל הדם ומת מי שלא נתחייב פטרוהו שנאמר (במדבר לה, כה) והצילו העדה את הרוצח מיד גואל הדם מי שנתחייב גלות מחזירין אותו למקומו שנא' (במדבר לה, כה) והשיבו אותו העדה אל עיר מקלטו אשר נס שמה,רבי אומר מעצמן הן גולין כסבורין הן אחד שוגג ואחד מזיד קולטות והן אינן יודעין שבשוגג קולטות במזיד אינן קולטות,א"ר אלעזר עיר שרובה רוצחים אינה קולטת שנאמר (יהושע כ, ד) ודבר באזני זקני העיר ההיא את דבריו ולא שהושוו דבריהן לדבריו,וא"ר אלעזר עיר שאין בה זקנים אינה קולטת דבעינן זקני העיר וליכא איתמר עיר שאין בה זקנים רבי אמי ור' אסי חד אומר קולטת וחד אומר אינה קולטת למאן דאמר אינה קולטת בעינן זקני העיר וליכא למאן דאמר קולטת מצוה בעלמא,ועיר שאין בה זקנים ר' אמי ורבי אסי חד אמר נעשה בה בן סורר ומורה וחד אמר אין נעשה בה בן סורר ומורה למ"ד אין נעשה בה בן סורר ומורה בעינן (דברים כא, יט) זקני עירו וליכא למ"ד נעשה בה בן סורר ומורה מצוה בעלמא,ועיר שאין בה זקנים ר' אמי ור' אסי חד אמר מביאה עגלה ערופה וחד אמר אינה מביאה עגלה ערופה למ"ד אינה מביאה עגלה ערופה בעינן (דברים כא, ג) זקני העיר ההיא וליכא למאן דאמר מביאה עגלה ערופה מצוה בעלמא,א"ר חמא בר חנינא מפני מה נאמרה פרשת רוצחים | 10b. b Refuge was written on /b signs at every b crossroads /b marking the path to a city of refuge, b so that the /b unintentional b murderer would identify /b the route to the city of refuge b and turn to /b go b there. Rav Kahana said: What is the verse /b from which this is derived? b “Prepare for you the road” /b (Deuteronomy 19:3), meaning: b Perform for you preparation of the road. /b ,§ Apropos that i halakha /i , the Gemara cites that b Rav Ḥama bar Ḥanina introduced this portion /b with regard to the i halakhot /i of exile b with an introduction from here: “Good and upright is God; therefore He directs sinners along the way” /b (Psalms 25:8). He said: b If He directs sinners /b by commanding the placing of signs directing them to the city of refuge, it may be inferred b i a fortiori /i /b that He will assist and direct b the righteous /b along the path of righteousness., b Rabbi Shimon ben Lakish introduced this portion with an introduction from here: /b It is stated with regard to an unintentional murderer: b “And one who did not lie in wait, but God caused it to come to his hand, /b and I will appoint you a place where he may flee” (Exodus 21:13). Now this is puzzling. Why would God cause one to sin in this manner? The verse states: b “As the ancient parable says: From the wicked comes forth wickedness” /b (I Samuel 24:13). Evil incidents befall those who have already sinned.,Reish Lakish explains: In this light, the verse “But God caused it to come to his hand” may be understood. b With regard to what /b scenario b is the verse speaking? /b It is b with regard to two people who killed a person, /b where b one killed unintentionally /b while b the other killed intentionally. For this /b person b there are no witnesses /b to his action, b and for that /b person b there are no witnesses /b to his action; therefore, neither received the appropriate punishment of exile and execution, respectively. b The Holy One, Blessed be He, summons them to one inn. This /b person b who killed intentionally sits beneath a ladder, and that /b person b who killed unintentionally descends the ladder, and /b he b falls upon him and kills him. /b There were witnesses to that incident and therefore, b that /b person b who killed intentionally is killed, and that /b person b who killed unintentionally is exiled, /b each receiving what he deserved.,Apropos the path upon which God leads people, the Gemara cites a statement that b Rabba bar Rav Huna says /b that b Rav Huna says, and some say /b it was a statement that b Rav Huna says /b that b Rabbi Elazar says: From the Torah, from the Prophets, and from the Writings /b one learns that b along the path a person wishes to proceed, one leads /b and assists b him. /b ,One learns this b from the Torah, as it is written /b that initially God said to Balaam with regard to the contingent dispatched by Balak: b “You shall not go with them” /b (Numbers 22:12). After Balaam implored Him and indicated his desire to go with them, b it is written: “Arise, go with them” /b (Numbers 22:20). One learns this b from the Prophets, as it is written: “I am the Lord your God, Who teaches you for your profit, Who leads you on the path that you go” /b (Isaiah 48:17), indicating that along the path that one seeks to go, God will direct him. One learns this b from the Writings, as it is written: “If one seeks the cynics, He will cause him to join the cynics, but to the humble He will give grace” /b (Proverbs 3:34), indicating that if one chooses cynicism God will direct him there and if he opts for humility God will grant him grace.,§ The Gemara resumes its discussion of the i halakhot /i of exile. b Rav Huna says: /b In the case of an unintentional b murderer who was exiled to a city of refuge, and the blood redeemer found him /b on the way b and killed him, /b he is b exempt. /b The Gemara notes: b Rav Huna holds /b that the verse: “Lest the blood redeemer pursue the murderer…and strike him fatally… b and for him there is no sentence of death, /b as he did not hate him from before” (Deuteronomy 19:6), b is written with regard to the blood redeemer, /b teaching that the blood redeemer is not liable to be executed for killing the murderer.,The Gemara b raises an objection /b to the opinion of Rav Huna from a i baraita /i : b “And for him there is no sentence of death”; the verse is speaking with regard to the /b unintentional b murderer, /b teaching that the unintentional murderer is not liable to be executed. That is why the Jewish people were commanded to establish cities of refuge to protect him. The i baraita /i proceeds to prove that the verse is written with regard to the murderer. b Do you say /b that it is speaking b with regard to the /b unintentional b murderer, or /b is it speaking b only with regard to the blood redeemer? When it states /b in an earlier verse: b “And he did not hate him from before” /b (Deuteronomy 19:4), it is clear that the reference is to the unintentional murderer, and therefore, b you must say /b that in the phrase: “And for him there is no sentence of death,” b the verse is speaking with regard to the /b unintentional b murderer. /b ,The Gemara answers: Rav Huna b states /b his opinion b in accordance with /b the opinion of b that /b following b i tanna /i , as it is taught /b in another i baraita /i : b “And for him there is no sentence of death”; the verse is speaking with regard to the blood redeemer. /b The i baraita /i clarifies: b Do you say /b that it is speaking b with regard to the blood redeemer, or /b is it speaking b only with regard to /b the unintentional b murderer? When it states: “As he did not hate him from before,” /b the unintentional b murderer /b is already b stated, /b as that phrase certainly is referring to him. b How do I realize /b the meaning of the verse: b “And for him there is no sentence of death”? /b It is b with regard to the blood redeemer /b that b the verse is speaking. /b ,The Gemara cites proof concerning Rav Huna’s ruling from the mishna. b We learned /b in the mishna: b And they would provide /b the unintentional murderer fleeing to a city of refuge with b two Torah scholars, /b due to the concern that b perhaps /b the blood redeemer b will /b seek to b kill him in transit, and /b in that case b they will talk to /b the blood redeemer. The Gemara asks: b What, is it not that /b the Torah scholars b forewarn him that if he kills /b the unintentional murderer b he /b would be b liable to be executed? /b That contradicts Rav Huna’s opinion that a blood redeemer who kills the unintentional murderer is exempt.,The Gemara rejects this proof: b No, /b the statement of the Torah scholars to the blood redeemer can be explained b as it is taught /b in a i baraita /i : b And they will speak to him /b about b matters appropriate to him. They say to /b the blood redeemer: b Do not accord him treatment /b appropriate for b murderers, /b as it was b unintentionally /b that b he came to be involved in the incident. Rabbi Meir says: /b The unintentional murderer too b speaks [ i medabber /i ] on his own behalf /b to dissuade the blood redeemer, b as it is stated: “And this is the matter [ i devar /i ] of the murderer, /b who shall flee there and live” (Deuteronomy 19:4), indicating that the murderer himself apologizes and speaks to the blood redeemer. The Sages b said to /b Rabbi Meir: b Many /b matters b are performed /b more effectively through b agency. /b ,The Gemara analyzes the i baraita /i . b The Master says /b in the i baraita /i : It was b unintentionally /b that b he came to be involved in the incident. /b The Gemara asks: Isn’t this b obvious? As, if it were intentionally /b that he killed a person, b is he liable to be exiled? /b The Gemara answers: b Yes, /b even intentional murderers flee to a city of refuge on occasion.,The Gemara continues: b And /b so b it is taught /b in a i baraita /i : b Rabbi Yosei, son of Rabbi Yehuda, says: Initially, either /b one who killed another b unintentionally or /b one who killed another b intentionally /b would b hurry /b and flee b to the cities of refuge, and the court /b in his city would b send /b for him b and /b would b bring him from there /b to stand trial.,The i baraita /i continues: With regard to b one who was /b found b liable /b to receive the b death /b penalty for intentional murder, after the trial the court b would execute him, as it is stated: “And the elders of his city shall send and take him from there and deliver him into the hands of the blood redeemer and he shall die” /b (Deuteronomy 19:12). And with regard to b one who was not /b found b liable /b to receive the b death /b penalty, e.g., if they deemed that it was due to circumstances beyond his control, b they freed him, as it is stated: “And the congregation shall rescue the murderer from the hands of the blood redeemer” /b (Numbers 35:25). With regard to b one who was /b found b liable to be exiled, /b the court would b restore him to his place /b in the city of refuge, b as it is stated: /b “And the congregation shall judge between the murderer and the blood redeemer… b and the congregation shall restore him to his city of refuge, that he fled there” /b (Numbers 35:24–25).,The i baraita /i continues: b Rabbi /b Yehuda HaNasi b says: /b The Torah does not command intentional murderers to flee to a city of refuge; rather, the Torah is cognizant of the fact that in practice, intentional murderers b would exile /b themselves b on their own, /b as b they thought /b that they would be b admitted /b to these cities, which would provide refuge for b both unintentional and intentional /b murderers, b and they do not know that /b only those who murder b unintentionally are admitted /b to these cities, but those who murder b intentionally are not admitted. /b ,§ b Rabbi Elazar says: /b An unintentional murderer b is not admitted to a city /b of refuge b whose majority /b consists of unintentional b murderers, as it is stated /b with regard to an unintentional murderer who fled to a city of refuge: b “And he shall speak his matters in the ears of the elders of that city” /b (Joshua 20:4), indicating that there is some novel element in the matters that he seeks to convey to the elders of the town, b but not when their matters are equal to his matters, /b as those elders made the same statements when they arrived at the city of refuge as unintentional murderers., b And Rabbi Elazar says: /b An unintentional murderer b is not admitted to a city in which there are no elders, as we require /b the fulfillment of the verse: “And he shall speak in the ears of b the elders of the city” /b (Joshua 20:4), b and there are none. It was stated: A city in which there are no elders /b is the subject of a dispute between b Rabbi Ami and Rabbi Asi. One says: /b An unintentional murderer b is admitted /b there, b and one says: /b An unintentional murderer b is not admitted /b there. The Gemara explains: b According to the one who says /b that an unintentional murderer b is not admitted to a city in which there are no elders, /b his reasoning is due to the fact that b we require /b the presence of b the elders of the city and there are none. According to the one who says /b that an unintentional murderer b is admitted /b there, his reasoning is that he holds that speaking to the elders is b merely a mitzva /b i ab initio /i , but it does not affect the city’s status as a city of refuge., b And a city in which there are no elders /b is the subject of another dispute between b Rabbi Ami and Rabbi Asi. One says: /b One b can become a wayward and rebellious son in it. And one says: /b One b cannot become a wayward and rebellious son in it. /b The Gemara explains: b According to the one who says /b that one b cannot become wayward and rebellious son in it, /b it is due to the fact that b we require /b the presence of the elders of the city, as it is written: “And his father and mother shall take hold of him and bring him out to b the elders of his city /b and the gate of his place” (Deuteronomy 21:19), b and there are none. According to the one who says /b that one b can become a wayward and rebellious son in it, /b the presence of the elders is b merely a mitzva /b i ab initio /i ., b And a city in which there are no elders /b is the subject of another dispute between b Rabbi Ami and Rabbi Asi. One says: /b If a corpse was discovered proximate to that city, the inhabitants of the city b bring a heifer whose neck is broken. And one says: /b The inhabitants of the city b do not bring a heifer whose neck is broken. /b The Gemara explains: b According to the one who says /b that the inhabitants of the city b do not bring a heifer whose neck is broken, /b it is due to the fact that b we require /b the presence of the elders of the city, as it is written: “And b the elders of that city /b shall bring the calf down to a rough valley” (Deuteronomy 21:4), b and there are no /b elders. b According to the one who says /b that the inhabitants of the city b bring a heifer whose neck is broken, /b the presence of the elders is b merely a mitzva /b i ab initio /i .,§ b Rabbi Ḥama bar Ḥanina says: For what /b reason b was the portion /b discussing b murderers stated /b |
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| 12. Babylonian Talmud, Hagigah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •paul, sermon at antioch by Found in books: Hidary (2017) 47 |
13. Babylonian Talmud, Eruvin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Hidary (2017) 47| 36b. דאי סלקא דעתך תחילת היום קונה עירוב אי אמר עירבו לי בזה אמאי לא אמר כלום,אמר רב פפא אפילו תימא תחילת היום קונה עירוב בעינן סעודה הראויה מבעוד יום וליכא:, big strongמתני׳ /strong /big מתנה אדם על עירובו ואומר אם באו נכרים מן המזרח עירובי למערב מן המערב עירובי למזרח אם באו לכאן ולכאן למקום שארצה אלך לא באו לא לכאן ולא לכאן הריני כבני עירי,אם בא חכם מן המזרח עירובי למזרח מן המערב עירובי למערב בא לכאן ולכאן למקום שארצה אלך לא לכאן ולא לכאן הריני כבני עירי רבי יהודה אומר אם היה אחד מהן רבו הולך אצל רבו ואם היו שניהן רבותיו למקום שירצה ילך:, big strongגמ׳ /strong /big כי אתא רבי יצחק תני איפכא כולה מתניתין קשיא נכרים אנכרים קשיא חכם אחכם,נכרים אנכרים לא קשיא הא בפרה גבנא הא במרי דמתא,חכם אחכם לא קשיא הא במותיב פירקי הא במקרי שמע:,ר' יהודה אומר אם היה אחד מהן וכו': ורבנן זימנין דניחא ליה בחבריה טפי מרביה,אמר רב ליתא למתניתין מדתני איו דתני איו ר' יהודה אומר אין אדם מתנה על שני דברים כאחד אלא אם (כן) בא חכם למזרח עירובו למזרח ואם בא חכם למערב עירובו למערב אבל לכאן ולכאן לא,מאי שנא לכאן ולכאן דלא דאין ברירה למזרח למערב נמי אין ברירה,אמר רבי יוחנן וכבר בא חכם,אדרבה ליתא לדאיו ממתניתין,לא סלקא דעתך דהא שמעינן ליה לרבי יהודה דלית ליה ברירה דתנן הלוקח יין מבין הכותים | 36b. b As, if it should enter your mind /b that b an i eiruv /i acquires /b one’s Shabbat residence at b the beginning of the day /b of Shabbat, then b if he said: Establish an i eiruv /i for me with /b the produce in b this /b flask, b why hasn’t he said anything? /b After nightfall, when Shabbat begins, the flask is already pure, and therefore the i teruma /i of the tithe inside it is also pure and is suitable for an i eiruv /i ., b Rav Pappa said: /b This is no proof; b even if you say /b that b an i eiruv /i acquires /b one’s Shabbat residence at b the beginning of the day /b of Shabbat, nonetheless, b we require a meal that is fit /b to be eaten b while it is still day, /b prior to the onset of Shabbat, in order for the i eiruv /i to be valid, b and there is none /b in this case. While it was still day, it was certainly prohibited to consume the contents of the flask, which were still i tevel /i , and therefore it could not be used as an i eiruv /i ., strong MISHNA: /strong b A person may make a condition with regard to his i eiruv /i /b of Shabbat borders. In other words, he need not decide in advance in which direction his i eiruv /i should take effect. For example, he may deposit an i eiruv /i on each of two opposite sides of his town, b and say: If gentiles come from the east, my i eiruv /i is in the west, /b so that I can escape in that direction; and if they come b from the west, my i eiruv /i is in the east. If they come from here and from there, /b i.e., from both directions, b I will go wherever I wish, /b and my i eiruv /i will retroactively take effect in that direction; and b if they do not come /b at all, b neither from here nor from there, I will be like /b the rest of b the inhabitants of my town /b and give up both i eiruvin /i that I deposited, leaving me with two thousand cubits in all directions from the town.,Similarly, one may say: b If a Sage comes from the east /b and he is spending Shabbat beyond the boundaries of my town, b my i eiruv /i is in the east, /b so that I may go out to greet him there; and if he comes b from the west, my i eiruv /i is in the west. /b If one Sage b comes from here, and /b another Sage comes b from there, I will go wherever I wish; and /b if no Sage comes, b neither from here nor from there, I will be like /b the rest of b the inhabitants of my town. Rabbi Yehuda says: If one of /b the Sages coming from opposite directions b was his teacher, he may go /b only b to his teacher, /b as it is assumed that was his original intention. b And if they were both his teachers, /b so that there is no reason to suppose that he preferred one over the other, b he may go wherever he wishes. /b , strong GEMARA: /strong The Gemara relates that b when Rabbi Yitzḥak came /b from Eretz Yisrael to Babylonia, b he taught all /b of the laws in b the mishna in the opposite /b manner. That is to say, according to him, if the gentiles came from the east, his i eiruv /i would be to the east, and, conversely, if the Sage came from the east, his i eiruv /i would be to the west. This is b difficult /b because if this is correct, there is a contradiction b between /b the ruling concerning b gentiles /b in the mishna and the ruling concerning b gentiles /b in the i baraita /i , b and /b similarly there is a contradiction b between /b the ruling concerning b a Sage /b in the mishna b and /b the ruling concerning b a Sage /b in the i baraita /i .,The Gemara answers: The apparent contradiction b between /b the ruling concerning b gentiles /b in the mishna b and /b the ruling concerning b gentiles /b in the i baraita /i is b not difficult: This /b case in the mishna is referring to b a tax collector [ i parhagabena /i ], /b from whom one wishes to flee; whereas b that /b case in the i baraita /i is referring to b the lord of the town, /b with whom he wishes to speak. Therefore, there are times that one wants to go out toward the gentile, while at other times one wants to flee from him.,Similarly, the apparent contradiction b between /b the ruling concerning b a Sage /b in the mishna b and /b the ruling concerning b a Sage /b in the i baraita /i is b not difficult: This /b case in the mishna is referring to a scholar b who sits /b and delivers public Torah b lectures, /b and one wishes to come and learn Torah from him; whereas b that /b case in the i baraita /i is referring to one b who teaches /b children how to b recite /b the b i Shema /i , /b i.e., one who teaches young children how to pray, of whom he has no need. The i baraita /i teaches that if a scholar came from one direction to deliver a public lecture and the school teacher came from the opposite direction, his i eiruv /i is in the direction of the scholar.,We learned in the mishna that b Rabbi Yehuda says: If one of /b the Sages b was /b his teacher, he may go only to his teacher, as we can assume that this was his original intention. The Gemara asks: b And /b what is the reason that b the Rabbis /b do not accept this straightforward argument? The Gemara answers: The Rabbis maintain that b sometimes /b one b prefers /b to meet the Sage who is b his colleague rather than /b the Sage who is b his teacher, /b as sometimes one learns more from his peers than from his teachers., b Rav said: /b This version of b the mishna /b should b not /b be accepted b because of what /b the Sage b Ayo taught /b to the opposite effect, b as Ayo taught /b the following i baraita /i : b Rabbi Yehuda says: A person cannot make conditions about two things at once, /b i.e., he cannot say that if one Sage comes from one direction and another Sage comes from the other direction, he will go wherever he wishes. b Rather, /b he may say that b if a Sage came from the east, his i eiruv /i is in the east, and if a Sage came from the west, his i eiruv /i is in the west. But /b he may b not /b say that if one Sage came b from here, and /b another Sage came b from there, /b he will go wherever he wishes.,The Gemara asks: b What is different /b about a case in which one stipulated that if Sages came b from here and from there /b he may go to whichever side he chooses, such b that /b his i eiruv /i b is not /b effective? Apparently, this is due to the principle that b there is no retroactive designation, /b meaning that a doubtful state of affairs cannot be clarified retroactively. However, according to this principle, when one established an i eiruv /i b to the east /b and b to the west /b in order to be able to travel in the direction of one Sage who comes toward the town in a case where one does not know in advance from which direction he will come, we should b also /b invoke the principle that b there is no retroactive designation. /b Therefore, even if one deposited an i eiruv /i at both ends of his town for the sake of one Sage who might come from either side, he should not be able to rely on what becomes clarified afterward and decide retroactively which i eiruv /i he is interested in., b Rabbi Yoḥa said: /b This is not a true case of retroactive designation, as b the Sage had already come /b by twilight but the person who established the i eiruv /i did not yet know which side of the town the Sage had come toward. Therefore, at the time the i eiruv /i establishes his Shabbat residence it is clear which i eiruv /i the person wants, even though he himself will only become aware of that later.,The Gemara poses a question with regard to Rav’s statement cited above: Why should we reject the mishna because of the i baraita /i ? b On the contrary, /b let us say that the ruling of b Ayo /b should b not /b be accepted b because of the mishna. /b ,The Gemara answers: b It should not enter your mind /b to uphold the mishna’s ruling because it contradicts other sources, b as we have /b already b heard that Rabbi Yehuda does not /b accept the principle of b retroactive designation. As it was taught /b in the i Tosefta /i : b One who buys wine from among the Samaritans [ i Kutim /i ], /b who do not tithe their produce properly, |
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14. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Hidary (2017) 47| 28b. רב אויא חלש ולא אתא לפרקא דרב יוסף למחר כי אתא בעא אביי לאנוחי דעתיה דרב יוסף א"ל מ"ט לא אתא מר לפרקא א"ל דהוה חליש לבאי ולא מצינא א"ל אמאי לא טעמת מידי ואתית א"ל לא סבר לה מר להא דרב הונא דאמר רב הונא אסור לו לאדם שיטעום כלום קודם שיתפלל תפלת המוספין א"ל איבעי ליה למר לצלויי צלותא דמוספין ביחיד ולטעום מידי ולמיתי א"ל ולא סבר לה מר להא דא"ר יוחנן אסור לו לאדם שיקדים תפלתו לתפלת הצבור א"ל לאו אתמר עלה א"ר אבא בצבור שנו,ולית הלכתא לא כרב הונא ולא כריב"ל כרב הונא הא דאמרן כריב"ל דאריב"ל כיון שהגיע זמן תפלת המנחה אסור לו לאדם שיטעום כלום קודם שיתפלל תפלת המנחה:, big strongמתני׳ /strong /big ר' נחוניא בן הקנה היה מתפלל בכניסתו לבית המדרש וביציאתו תפלה קצרה אמרו לו מה מקום לתפלה זו אמר להם בכניסתי אני מתפלל שלא יארע דבר תקלה על ידי וביציאתי אני נותן הודאה על חלקי:, big strongגמ׳ /strong /big ת"ר בכניסתו מהו אומר יהי רצון מלפניך ה' אלהי שלא יארע דבר תקלה על ידי ולא אכשל בדבר הלכה וישמחו בי חברי ולא אומר על טמא טהור ולא על טהור טמא ולא יכשלו חברי בדבר הלכה ואשמח בהם,ביציאתו מהו אומר מודה אני לפניך ה' אלהי ששמת חלקי מיושבי בית המדרש ולא שמת חלקי מיושבי קרנות שאני משכים והם משכימים אני משכים לדברי תורה והם משכימים לדברים בטלים אני עמל והם עמלים אני עמל ומקבל שכר והם עמלים ואינם מקבלים שכר אני רץ והם רצים אני רץ לחיי העולם הבא והם רצים לבאר שחת:,ת"ר כשחלה ר' אליעזר נכנסו תלמידיו לבקרו אמרו לו רבינו למדנו אורחות חיים ונזכה בהן לחיי העולם הבא,אמר להם הזהרו בכבוד חבריכם ומנעו בניכם מן ההגיון והושיבום בין ברכי תלמידי חכמים וכשאתם מתפללים דעו לפני מי אתם עומדים ובשביל כך תזכו לחיי העולם הבא,וכשחלה רבי יוחנן בן זכאי נכנסו תלמידיו לבקרו כיון שראה אותם התחיל לבכות אמרו לו תלמידיו נר ישראל עמוד הימיני פטיש החזק מפני מה אתה בוכה,אמר להם אילו לפני מלך בשר ודם היו מוליכין אותי שהיום כאן ומחר בקבר שאם כועס עלי אין כעסו כעס עולם ואם אוסרני אין איסורו איסור עולם ואם ממיתני אין מיתתו מיתת עולם ואני יכול לפייסו בדברים ולשחדו בממון אעפ"כ הייתי בוכה ועכשיו שמוליכים אותי לפני ממ"ה הקב"ה שהוא חי וקיים לעולם ולעולמי עולמים שאם כועס עלי כעסו כעס עולם ואם אוסרני איסורו איסור עולם ואם ממיתני מיתתו מיתת עולם ואיני יכול לפייסו בדברים ולא לשחדו בממון ולא עוד אלא שיש לפני שני דרכים אחת של גן עדן ואחת של גיהנם ואיני יודע באיזו מוליכים אותי ולא אבכה,אמרו לו רבינו ברכנו אמר להם יהי רצון שתהא מורא שמים עליכם כמורא בשר ודם אמרו לו תלמידיו עד כאן אמר להם ולואי תדעו כשאדם עובר עבירה אומר שלא יראני אדם.,בשעת פטירתו אמר להם פנו כלים מפני הטומאה והכינו כסא לחזקיהו מלך יהודה שבא:, big strongמתני׳ /strong /big רבן גמליאל אומר בכל יום ויום מתפלל אדם שמנה עשרה רבי יהושע אומר מעין י"ח ר"ע אומר אם שגורה תפלתו בפיו מתפלל י"ח ואם לאו מעין י"ח,ר"א אומר העושה תפלתו קבע אין תפלתו תחנונים,ר' יהושע אומר ההולך במקום סכנה מתפלל תפלה קצרה ואומר הושע ה' את עמך את שארית ישראל בכל פרשת העבור יהיו צרכיהם לפניך ברוך אתה ה' שומע תפלה,היה רוכב על החמור ירד ויתפלל ואם אינו יכול לירד יחזיר את פניו ואם אינו יכול להחזיר את פניו יכוין את לבו כנגד בית קדשי הקדשים היה מהלך בספינה או באסדא יכוין את לבו כנגד בית קדשי הקדשים:, big strongגמ׳ /strong /big הני י"ח כנגד מי,א"ר הלל בריה דר' שמואל בר נחמני כנגד י"ח אזכרות שאמר דוד (תהלים כט, א) בהבו לה' בני אלים רב יוסף אמר כנגד י"ח אזכרות שבקריאת שמע א"ר תנחום אמר רבי יהושע בן לוי כנגד שמונה עשרה חוליות שבשדרה.,ואמר ר' תנחום אמר רבי יהושע בן לוי המתפלל צריך שיכרע עד שיתפקקו כל חוליות שבשדרה,עולא אמר עד כדי שיראה איסר כנגד לבו רבי חנינא אמר כיון שנענע ראשו שוב אינו צריך אמר רבא והוא דמצער נפשיה ומחזי כמאן דכרע,הני תמני סרי תשסרי הוויין,אמר רבי לוי ברכת הצדוקים ביבנה תקנוה כנגד מי תקנוה,א"ר לוי לרבי הלל בריה דרבי שמואל בר נחמני כנגד (תהלים כט, ג) אל הכבוד הרעים לרב יוסף כנגד אחד שבקריאת שמע לר' תנחום א"ר יהושע בן לוי כנגד חוליא קטנה שבשדרה:,ת"ר שמעון הפקולי הסדיר י"ח ברכות לפני רבן גמליאל על הסדר ביבנה אמר להם ר"ג לחכמים כלום יש אדם שיודע לתקן ברכת הצדוקים עמד שמואל הקטן ותקנה,לשנה אחרת שכחה | 28b. After mentioning until when the additional prayer may be recited, the Gemara relates: b Rav Avya was ill and did not come to Rav Yosef’s Shabbat lecture. When /b Rav Avya b came the following day, Abaye sought to placate Rav Yosef, /b and through a series of questions and answers sought to make clear to him that Rav Avya’s failure to attend the lecture was not a display of contempt for Rav Yosef. br To this end, he asked him: b Why did the Master not attend the Shabbat lecture? /b br Rav Avya b said to him: Because my heart was faint and I was unable /b to attend. br Abaye b said to him: Why did you not eat something and come? /b br Rav Avya b said to him: /b Does b the Master not hold /b in accordance with b that /b statement b of Rav Huna? As Rav Huna said: A person may not taste anything before he recites the additional prayer. /b br Abaye b said to him: My Master should have recited the additional prayer individually, eaten something, and /b then b come /b to the lecture. br Rav Avya b said to him: /b Does b my Master not hold /b in accordance with b that /b statement b of Rabbi Yoḥa: A person may not recite his /b individual b prayer prior to the communal prayer? /b br Abaye b said to him: /b Was b it not stated regarding this /b i halakha /i , b Rabbi Abba said: They taught /b this b in a communal /b setting? br In other words, only one who is part of a congregation is prohibited from praying alone prior to the prayer of the congregation. Even though Rav Avya was incorrect, the reason for his failure to attend the lecture was clarified through this discussion., b And /b the Gemara summarizes: b The i halakha /i is neither in accordance with /b the statement of b Rav Huna nor in accordance with /b the statement of b Rabbi Yehoshua ben Levi. /b The Gemara explains: It is not b in accordance with /b the statement of b Rav Huna, as we said /b above with regard to the prohibition to eat prior to the additional prayer. It is not b in accordance with /b the statement of b Rabbi Yehoshua ben Levi, as Rabbi Yehoshua ben Levi said: Once the time /b to recite b the afternoon prayer has arrived, a person may not taste anything before he recites the afternoon prayer. /b , strong MISHNA: /strong In addition to the i halakhot /i relating to the fixed prayers, the Gemara relates: b Rabbi Neḥunya ben Hakana would recite a brief prayer upon his entrance into the study hall and upon his exit. They said to him: /b The study hall is not a dangerous place that would warrant a prayer when entering and exiting, so b what room is there for this prayer? He said to them: Upon my entrance, I pray that no mishap will transpire /b caused b by me /b in the study hall. b And upon my exit, I give thanks for my portion. /b , strong GEMARA: /strong b The Sages taught /b in a i baraita /i the complete formula of Rabbi Neḥunya ben Hakana’s prayer: b Upon his entrance, what does he say? May it be Your will, Lord my God, that no mishap /b in determining the i halakha /i b transpires /b caused b by me, and that I not fail in any matter of i halakha /i , and that my colleagues, /b who together with me engage in clarifying the i halakha, /i b will rejoice in me. /b He specified: b And that I will neither declare pure that which is impure, nor /b declare b impure that which is pure and that my colleagues will not fail in any matter of i halakha /i , and that I will rejoice in them. /b , b Upon his exit, what did he say? I give thanks before You, Lord my God, that You have placed my lot among those who sit in the study hall, and that you have not given me my portion among those who sit /b idly b on /b street b corners. I rise early, and they rise early. I rise early to /b pursue b matters of Torah, and they rise early to /b pursue b frivolous matters. I toil and they toil. I toil and receive a reward, and they toil and do not receive a reward. I run and they run. I run to the life of the World-to-Come and they run to the pit of destruction. /b ,On a similar note, the Gemara recounts related stories with different approaches. b The Sages taught: When Rabbi Eliezer fell ill, his students entered to visit him. They said to him: Teach us paths of life, /b guidelines by which to live, b and we will thereby merit the life of the World-to-Come. /b , b He said to them: Be vigilant in the honor of your counterparts, and prevent your children from logic /b when studying verses that tend toward heresy ( i ge /i ’ i onim /i ), b and place /b your children, while they are still young, b between the knees of Torah scholars, and when you pray, know before Whom you stand. For /b doing b that, you will merit the life of the World-to-Come. /b ,A similar story is told about Rabbi Eliezer’s mentor, Rabban Yoḥa ben Zakkai: When b Rabbi Yoḥa ben Zakkai fell ill his students entered to visit him. When he saw them, he began to cry. His students said to him: Lamp of Israel, the right pillar, the mighty hammer, /b the man whose life’s work is the foundation of the future of the Jewish people, b for what /b reason b are you crying? /b With a life as complete as yours, what is upsetting you?, b He said to them: /b I cry in fear of heavenly judgment, as the judgment of the heavenly court is unlike the judgment of man. b If they were leading me before a flesh and blood king /b whose life is temporal, b who is here today and /b dead b in the grave tomorrow; if he is angry with me, his anger is not eternal /b and, consequently, his punishment is not eternal; b if he incarcerates me, his incarceration is not an eternal incarceration, /b as I might maintain my hope that I would ultimately be freed. b If he kills me, his killing is not for eternity, /b as there is life after any death that he might decree. Moreover, b I am able to appease him with words and /b even b bribe him with money, /b and b even so I would cry /b when standing before royal judgment. b Now that they are leading me before the supreme King of Kings, the Holy One, Blessed be He, Who lives and endures forever and all time; if He is angry with me, His anger is eternal; if He incarcerates me, His incarceration is an eternal incarceration; and if He kills me, His killing is for eternity. I am unable to appease Him with words and bribe him with money. Moreover, but I have two paths before me, one of the Garden of Eden and one of Gehenna, and I do not know on which they are leading me; and will I not cry? /b ,His students b said to him: Our teacher, bless us. He said to them: May it be /b His b will that the fear of Heaven shall be upon you like the fear of flesh and blood. His students /b were puzzled b and said: To that point /b and not beyond? Shouldn’t one fear God more? b He said to them: Would that /b a person achieve that level of fear. b Know that when one commits a transgression, he says /b to himself: I hope b that no man will see me. /b If one is as concerned about avoiding shame before God as he is before man, he will never sin.,The Gemara relates that b at the time of his death, /b immediately beforehand, b he said to them: Remove the vessels /b from the house and take them outside b due to the ritual impurity /b that will be imparted by my corpse, which they would otherwise contract. b And prepare a chair for Hezekiah, the King of Judea, who is coming /b from the upper world to accompany me., strong MISHNA: /strong The mishna cites a dispute with regard to the obligation to recite the i Amida /i prayer, also known as i Shemoneh Esreh /i , the prayer of eighteen blessings, or simply as i tefilla /i , prayer. b Rabban Gamliel says: Each and every day a person recites the /b prayer of b eighteen blessings. Rabbi Yehoshua says: /b A short prayer is sufficient, and one only recites b an abridged /b version of the prayer of b eighteen blessings. Rabbi Akiva says /b an intermediate opinion: b If he is fluent in his prayer, he recites the /b prayer of b eighteen blessings, and if not, /b he need only recite b an abridged /b version of the prayer of b eighteen blessings. /b , b Rabbi Eliezer says: One whose prayer is fixed, his prayer is not supplication /b and is flawed. The Gemara will clarify the halakhic implications of this flaw., b Rabbi Yehoshua says: One who /b cannot recite a complete prayer because he b is walking in a place of danger, recites a brief prayer and says: Redeem, Lord, Your people, the remt of Israel, at every transition [ i parashat ha’ibur /i ], /b the meaning of which will be discussed in the Gemara. b May their needs be before You. Blessed are You, Lord, Who listens to prayer. /b ,While praying, one must face toward the direction of the Holy Temple. b One who was riding on a donkey should dismount and pray /b calmly. b If he is unable to dismount, he should turn his face /b toward the direction of the Temple. b If he is unable to turn his face, /b it is sufficient that b he focus his heart opposite the Holy of Holies. /b Similarly, b one who was traveling in a ship or on a raft [ i asda /i ] /b and is unable to turn and face in the direction of Jerusalem, b should focus his heart opposite the Holy of Holies. /b , strong GEMARA: /strong Since the mishna deals with the fundamental obligation to recite the i Amida /i prayer, the Gemara seeks to resolve fundamental problems pertaining to this prayer. b Corresponding to what were these eighteen /b blessings instituted? When the i Shemoneh Esreh /i was instituted by the Sages, on what did they base the number of blessings?, b Rabbi Hillel, son of Rabbi Shmuel bar Naḥmani, said: Corresponding to the eighteen mentions of God’s name /b that King b David said /b in the psalm: b “Give unto the Lord, O you sons of might” /b (Psalms 29). b Rav Yosef said: Corresponding to the eighteen mentions of God’s name in i Shema /i . Rabbi Tanḥum said /b that b Rabbi Yehoshua ben Levi said: Corresponding to the eighteen vertebrae in the spine /b beneath the ribs.,Since Rabbi Yehoshua ben Levi’s opinion based the i Amida /i prayer on the spinal vertebrae, the Gemara cites another statement of his that connects the two: b Rabbi Tanḥum said /b that b Rabbi Yehoshua ben Levi said: /b In those blessings where one is required to bow, b one who prays must bow until all the vertebrae in the spine protrude. /b ,Establishing a different indicator to determine when he has bowed sufficiently, b Ulla said: /b Until b he can see a small coin [ i issar /i ], /b on the ground before him b opposite his heart /b (Rav Hai Gaon). b Rabbi Ḥanina said: /b There is room for leniency; b once he moves his head /b forward, b he need not /b bow any further. b Rava said: But that /b applies only if b he is exerting himself /b when doing so, b and he appears like one who is bowing. /b However, if he is able, he should bow further.,Until now, the prayer of eighteen blessings has been discussed as if it was axiomatic. The Gemara wonders: Are b these eighteen /b blessings? b They are nineteen. /b , b Rabbi Levi said: The blessing of the heretics, /b which curses informers, b was instituted in Yavne /b and is not included in the original tally of blessings. Nevertheless, since the number of blessings corresponds to various allusions, the Gemara attempts to clarify: b Corresponding to what was /b this nineteenth blessing b instituted? /b , b Rabbi Levi said: According to Rabbi Hillel, son of Rabbi Shmuel bar Naḥmani, /b who said that the eighteen blessings correspond to the eighteen mentions of God’s name that King David said in the psalm, the nineteenth blessing b corresponds to /b a reference to God in that psalm, where a name other than the tetragrammaton was used: b “The God of glory thunders” ( /b Psalms 29:3). b According to Rav Yosef, /b who said that the eighteen blessings correspond to the eighteen mentions of God’s name in i Shema /i , the additional blessing b corresponds to /b the word b one that is in i Shema /i . /b Although it is not the tetragrammaton, it expresses the essence of faith in God. b According to /b what b Rabbi Tanḥum /b said that b Rabbi Yehoshua ben Levi said, /b that the eighteen blessings correspond to the eighteen vertebrae in the spine, the additional blessing b corresponds to the small vertebra that is /b at the bottom b of the spine. /b ,In light of the previous mention of the blessing of the heretics, the Gemara explains how this blessing was instituted: b The Sages taught: Shimon HaPakuli arranged /b the b eighteen blessings, /b already extant during the period of the Great Assembly, b before Rabban Gamliel, /b the i Nasi /i of the Sanhedrin, b in order in Yavne. /b Due to prevailing circumstances, there was a need to institute a new blessing directed against the heretics. b Rabban Gamliel said to the Sages: Is there any person who knows to institute the blessing of the heretics, /b a blessing directed against the Sadducees? b Shmuel HaKatan, /b who was one of the most pious men of that generation, b stood and instituted it. /b ,The Gemara relates: b The next year, /b when Shmuel HaKatan served as the prayer leader, b he forgot /b that blessing, |
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15. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •paul, sermon at antioch by Found in books: Hidary (2017) 47| 38b. גופו מבבל וראשו מארץ ישראל ואבריו משאר ארצות עגבותיו א"ר אחא מאקרא דאגמא,א"ר יוחנן בר חנינא שתים עשרה שעות הוי היום שעה ראשונה הוצבר עפרו שניה נעשה גולם שלישית נמתחו אבריו רביעית נזרקה בו נשמה חמישית עמד על רגליו ששית קרא שמות שביעית נזדווגה לו חוה שמינית עלו למטה שנים וירדו ארבעה תשיעית נצטווה שלא לאכול מן האילן עשירית סרח אחת עשרה נידון שתים עשרה נטרד והלך לו שנאמר (תהלים מט, יג) אדם ביקר בל ילין,אמר רמי בר חמא אין חיה רעה שולטת באדם אלא אם כן נדמה לו כבהמה שנאמר (תהלים מט, יג) נמשל כבהמות נדמו:,(שע"ה בסו"ף ארמ"י סימן) אמר רב יהודה א"ר בשעה שבקש הקב"ה לבראות את האדם ברא כת אחת של מלאכי השרת אמר להם רצונכם נעשה אדם בצלמנו אמרו לפניו רבש"ע מה מעשיו אמר להן כך וכך מעשיו,אמרו לפניו רבש"ע (תהלים ח, ה) מה אנוש כי תזכרנו ובן אדם כי תפקדנו הושיט אצבעו קטנה ביניהן ושרפם וכן כת שניה כת שלישית אמרו לפניו רבש"ע ראשונים שאמרו לפניך מה הועילו כל העולם כולו שלך הוא כל מה שאתה רוצה לעשות בעולמך עשה,כיון שהגיע לאנשי דור המבול ואנשי דור הפלגה שמעשיהן מקולקלין אמרו לפניו רבש"ע לא יפה אמרו ראשונים לפניך אמר להן (ישעיהו מו, ד) ועד זקנה אני הוא ועד שיבה אני אסבול וגו',אמר רב יהודה אמר רב אדם הראשון מסוף העולם ועד סופו היה שנאמר (דברים ד, לב) למן היום אשר ברא אלהים אדם על הארץ ולמקצה השמים ועד קצה השמים כיון שסרח הניח הקדוש ברוך הוא ידו עליו ומיעטו שנאמר (תהלים קלט, ה) אחור וקדם צרתני ותשת עלי כפכה,אמר ר"א אדם הראשון מן הארץ עד לרקיע היה שנאמר למן היום אשר ברא אלהים אדם על הארץ ולמקצה השמים (עד קצה השמים) כיון שסרח הניח הקב"ה ידו עליו ומיעטו שנאמר אחור וקדם צרתני וגו' קשו קראי אהדדי אידי ואידי חדא מידה היא,ואמר רב יהודה אמר רב אדם הראשון בלשון ארמי ספר שנאמר (תהלים קלט, יז) ולי מה יקרו רעיך אל,והיינו דאמר ריש לקיש מאי דכתיב (בראשית ה, א) זה ספר תולדות אדם מלמד שהראהו הקב"ה דור דור ודורשיו דור דור וחכמיו כיון שהגיע לדורו של רבי עקיבא שמח בתורתו ונתעצב במיתתו אמר ולי מה יקרו רעיך אל,ואמר רב יהודה אמר רב אדם הראשון מין היה שנאמר (בראשית ג, ט) ויקרא ה' אלהים אל האדם ויאמר לו איכה אן נטה לבך רבי יצחק אמר מושך בערלתו היה כתיב הכא (הושע ו, ז) והמה כאדם עברו ברית וכתיב התם (בראשית ט, ט) את בריתי הפר,רב נחמן אמר כופר בעיקר היה כתיב הכא עברו ברית וכתיב התם (את בריתי הפר) (ירמיהו כב, ט) ואמרו על אשר עזבו (את) ברית ה' (אלהי אבותם),תנן התם ר"א אומר הוי שקוד ללמוד תורה ודע מה שתשיב לאפיקורוס אמר ר' יוחנן ל"ש אלא אפיקורוס (של) עובדי כוכבים אבל אפיקורוס ישראל כ"ש דפקר טפי,א"ר יוחנן כ"מ שפקרו המינים תשובתן בצידן (בראשית א, כו) נעשה אדם בצלמנו (ואומר) (בראשית א, כז) ויברא אלהים את האדם בצלמו (בראשית יא, ז) הבה נרדה ונבלה שם שפתם (בראשית יא, ה) וירד ה' לראות את העיר ואת המגדל (בראשית לה, ז) כי שם נגלו אליו האלהים (בראשית לה, ג) לאל העונה אותי ביום צרתי,(דברים ד, ז) כי מי גוי גדול אשר לו אלהים קרובים אליו כה' אלהינו בכל קראנו אליו (שמואל ב ז, כג) ומי כעמך כישראל גוי אחד בארץ אשר הלכו אלהים לפדות לו לעם (דניאל ז, ט) עד די כרסוון רמיו ועתיק יומין יתיב,הנך למה לי כדרבי יוחנן דא"ר יוחנן אין הקב"ה עושה דבר אא"כ נמלך בפמליא של מעלה שנאמר (דניאל ד, יד) בגזירת עירין פתגמא ובמאמר קדישין שאילתא,התינח כולהי עד די כרסוון רמיו מאי איכא למימר אחד לו ואחד לדוד דתניא אחד לו ואחד לדוד דברי ר"ע א"ל ר' יוסי עקיבא עד מתי אתה עושה שכינה חול אלא אחד לדין ואחד לצדקה,קבלה מיניה או לא קבלה מיניה ת"ש דתניא אחד לדין ואחד לצדקה דברי ר"ע א"ל ר' אלעזר בן עזריא עקיבא מה לך אצל הגדה כלך אצל נגעים ואהלות אלא אחד לכסא ואחד לשרפרף כסא לישב עליו שרפרף להדום רגליו,אמר רב נחמן האי מאן דידע לאהדורי למינים כרב אידית ליהדר ואי לא לא ליהדר אמר ההוא מינא לרב אידית כתיב (שמות כד, א) ואל משה אמר עלה אל ה' עלה אלי מיבעי ליה א"ל זהו מטטרון ששמו כשם רבו דכתיב (שמות כג, כא) כי שמי בקרבו,אי הכי ניפלחו ליה כתיב (שמות כג, כא) אל תמר בו אל תמירני בו אם כן לא ישא לפשעכם למה לי א"ל הימנותא בידן דאפילו בפרוונקא נמי לא קבילניה דכתיב (שמות לג, טו) ויאמר אליו אם אין פניך הולכים וגו',אמר ליה ההוא מינא לר' ישמעאל בר' יוסי כתיב (בראשית יט, כד) וה' המטיר על סדום ועל עמורה גפרית ואש מאת ה' מאתו מיבעי ליה א"ל ההוא כובס שבקיה אנא מהדרנא ליה דכתיב (בראשית ד, כג) ויאמר למך לנשיו עדה וצלה שמען קולי נשי למך נשיי מיבעי ליה אלא משתעי קרא הכי הכא נמי משתעי קרא הכי א"ל מנא לך הא מפירקיה דר"מ שמיע לי,דא"ר יוחנן כי הוה דריש ר' מאיר בפירקיה הוה דריש תילתא שמעתא תילתא אגדתא תילתא מתלי ואמר ר' יוחנן ג' מאות משלות שועלים היו לו לרבי מאיר ואנו אין לנו אלא שלש | 38b. b his torso /b was fashioned from dust taken b from Babylonia, and his head /b was fashioned from dust taken b from Eretz Yisrael, /b the most important land, b and his limbs /b were fashioned from dust taken b from the rest of the lands /b in the world. With regard to b his buttocks, Rav Aḥa says: /b They were fashioned from dust taken b from Akra De’agma, /b on the outskirts of Babylonia., b Rabbi Yoḥa bar Ḥanina says: Daytime is twelve hours /b long, and the day Adam the first man was created was divided as follows: In the b first hour /b of the day, b his dust was gathered. /b In the b second, /b an undefined b figure was fashioned. /b In the b third, his limbs were extended. /b In the b fourth, a soul was cast into him. /b In the b fifth, he stood on his legs. /b In the b sixth, he called /b the creatures by the b names /b he gave them. In the b seventh, Eve was paired with him. /b In the b eighth, they arose to the bed two, and descended four, /b i.e., Cain and Abel were immediately born. In the b ninth, he was commanded not to eat of the Tree /b of Knowledge. In the b tenth, he sinned. /b In the b eleventh, he was judged. /b In the b twelfth, he was expelled and left /b the Garden of Eden, b as it is stated: “But man abides not in honor; /b he is like the beasts that perish” (Psalms 49:13). Adam did not abide, i.e., sleep, in a place of honor for even one night., b Rami bar Ḥama says /b in explanation of the end of that verse: b A wild animal does not have power over a person unless /b that person b seems to /b the wild animal b like an animal, as it is stated: “He is like the beasts that perish.” /b ,The Gemara presents b a mnemonic /b for the statements that follow: b At the time, to the end, Aramaic. Rav Yehuda says /b that b Rav says: At the time that the Holy One, Blessed be He, sought to create a person, He created one group of ministering angels. He said to them: /b If b you agree, let us fashion a person in our image. /b The angels b said before him: Master of the Universe, what are the actions of /b this person You suggest to create? God b said to them: His actions are such and such, /b according to human nature.,The angels b said before him: Master of the Universe: “What is man that You are mindful of him? And the son of man that You think of him?” /b (Psalms 8:5), i.e., a creature such as this is not worth creating. God b outstretched His small finger among them and burned them /b with fire. b And the same /b occurred with b a second group /b of angels. The b third group /b of angels that He asked b said before Him: Master of the Universe, the first /b two groups b who spoke /b their mind b before You, what did they accomplish? The entire world is Yours; whatever You wish to do in Your world, do. /b God then created the first person., b When /b history b arrived at /b the time of b the people of the generation of the flood and the people of the generation of the dispersion, /b i.e., the Tower of Babel, b whose actions were ruinous, /b the angels b said before God: Master of the Universe, didn’t the /b first set of angels b speak appropriately before You, /b that human beings are not worthy of having been created? God b said to them /b concerning humanity: b “Even to your old age I am the same; and even to hoar hairs will I suffer you; /b I have made and I will bear; and I will carry, and I will deliver you” (Isaiah 46:4), i.e., having created people, I will even suffer their flaws., b Rav Yehuda says /b that b Rav says: Adam the first /b man spanned b from one end of the world until the other, as it is stated: “Since the day that God created man upon the earth, and from the one end of heaven unto the other” /b (Deuteronomy 4:32), meaning that on the day Adam was created he spanned from one end of the heavens until the other. b Once /b Adam b sinned, the Holy One, Blessed be He, placed His hand on him and diminished him, as it is stated: “Behind and before You have created me and laid Your hand upon me” /b (Psalms 139:5), that at first Adam spanned “behind and before,” meaning everywhere, and then God laid His hand on him and diminished him., b Rabbi Elazar says: /b The height of b Adam the first /b man b was from the ground until the firmament, as it is stated: “Since the day that God created man upon the earth, and from the one end of heaven unto the other.” /b Adam stood “upon the earth” and rose to the end of the heavens. b Once /b Adam b sinned, the Holy One, Blessed be He, placed His hand on him and diminished him, as it is stated: “Behind and before You have created me /b and laid Your hand upon me.” The Gemara asks: The interpretations of b the verses contradict each other. /b The first interpretation is that his size was from one end of the world to the other, and the second interpretation is that it was from the earth until the heavens. The Gemara answers: b This and that, /b from one end of the world to another and from the earth until the heavens, b are one measure, /b i.e., the same distance., b And Rav Yehuda says /b that b Rav says: Adam the first /b man b spoke in the language of Aramaic, as it is stated /b in the chapter of Psalms speaking in the voice of Adam: b “How weighty also are Your thoughts to me, O God” /b (Psalms 139:17)., b And this, /b i.e., that the verse in Psalms is stated by Adam, is what b Reish Lakish says: What /b is the meaning of that b which is written: “This is the book of the generations of Adam” /b (Genesis 5:1)? This verse b teaches that the Holy One, Blessed be He, showed /b Adam b every generation and its /b Torah b interpreters, every generation and its wise ones. When he arrived at /b his vision of b the generation of Rabbi Akiva, /b Adam b was gladdened by his Torah, and saddened by his /b manner of b death. He said: “How weighty also are Your thoughts to me, O God,” /b i.e., how it weighs upon me that a man as great as Rabbi Akiva should suffer., b And Rav Yehuda says /b that b Rav says: Adam the first /b man b was a heretic, as it is stated: “And the Lord called to the man and said to him: Where are you”? /b (Genesis 3:9), meaning, to b where has your heart turned, /b indicating that Adam turned from the path of truth. b Rabbi Yitzḥak says: He was /b one who b drew his foreskin /b forward, so as to remove any indication that he was circumcised. It b is written here: “And they like men [ i adam /i ] have transgressed the covet” /b (Hosea 6:7), b and /b it b is written there: /b “And the uncircumcised male who is not circumcised in the flesh of his foreskin, that soul shall be cut off from his people; b he has broken My covet” /b (Genesis 17:14)., b Rav Naḥman says: He was a denier of the fundamental principle /b of belief in God. It b is written here: /b “And they like men [ i adam /i ] b have transgressed the covet,” and /b it b is written there: “He has broken My covet,” /b and it is written in a third verse: b “And then they shall answer: Because they have forsaken the covet of the Lord their God /b and worshipped other gods and served them” (Jeremiah 22:9).,§ b We learned /b in a mishna b there /b (Avot 2:14): b Rabbi Eliezer says: Be persistent to learn Torah, and know what to respond to the heretic [ i la’apikoros /i ]. Rabbi Yoḥa says: /b This was b taught only /b with regard to b a gentile heretic, but /b not with regard to b a Jewish heretic, /b as one should not respond to him. b All the more so, /b if one does respond b he will become more heretical. /b His heresy is assumed to be intentional, and any attempt to rebut it will only cause him to reinforce his position., b Rabbi Yoḥa says: Any place /b in the Bible from b where the heretics /b attempt to b prove their heresy, /b i.e., that there is more than one god, b the response to their /b claim is b alongside them, /b i.e., in the immediate vicinity of the verses they cite. The verse states that God said: b “Let us make man in our image” /b (Genesis 1:26), employing the plural, b but it /b then b states: “And God created man in His image” /b (Genesis 1:27), employing the singular. The verse states that God said: b “Come, let us go down and there confound their language” /b (Genesis 11:7), but it also states: b “And the Lord came down to see the city and the tower” /b (Genesis 11:5). The verse states in the plural: b “There God was revealed [ i niglu /i ] to him /b when he fled from the face of his brother” (Genesis 35:7), but it also states in the singular: b “To God Who answers [ i haoneh /i ] me in the day of my distress” /b (Genesis 35:3).,Rabbi Yoḥa cites several examples where the counterclaim is in the same verse as the claim of the heretics. The verse states: b “For what nation is there so great that has God so near to them as the Lord our God is whenever we call upon Him?” /b (Deuteronomy 4:7), where the term “near” is written in plural, i kerovim /i , but the term “upon Him” is written in singular. Another verse states: b “And who is like Your people, like Israel, a nation one in the earth, whom God went to redeem unto Himself for a people?” /b (II Samuel 7:23), where the term “went” is written in plural, i halekhu /i , but the term “Himself” is written in singular. Another verse states: “I beheld b till thrones were placed, and one that was ancient of days did sit” /b (Daniel 7:9); where the term “thrones” is written in plural, i kharsavan /i , but the term “sit” is written in singular.,The Gemara asks: b Why do I /b need b these /b instances of plural words? Why does the verse employ the plural at all when referring to God? The Gemara explains: This is b in accordance with /b the statement b of Rabbi Yoḥa, as Rabbi Yoḥa says: The Holy One, Blessed be He, does not act unless He consults with the entourage of Above, /b i.e., the angels, b as it is stated: “The matter is by the decree of the watchers, and the sentence by the word of the holy ones” /b (Daniel 4:14).,The Gemara clarifies: This b works out well for /b almost b all /b the verses, as they describe an action taken by God, but b what is there to say /b concerning the verse: “I beheld b till thrones were placed”? /b The Gemara answers: b One /b throne is b for Him and one /b throne is b for David, /b i.e., the messiah, b as it is taught /b in a i baraita /i : b One /b throne is b for Him and one /b throne is b for David; /b this is b the statement of Rabbi Akiva. Rabbi Yosei said to him: Akiva! Until when will you desacralize the Divine Presence /b by equating God with a person? b Rather, /b the correct interpretation is that both thrones are for God, as b one /b throne is b for judgment and one /b throne is b for righteousness. /b ,The Gemara asks: Did Rabbi Akiva b accept /b this explanation b from /b Rabbi Yosei b or /b did he b not accept it from him? /b The Gemara suggests: b Come /b and b hear /b a proof to the matter from what was taught in another i baraita /i , b as it is taught /b in a i baraita /i : b One /b throne is b for judgment and one /b throne is b for righteousness; /b this is b the statement of Rabbi Akiva. Rabbi Elazar ben Azarya said to him: Akiva! What are you doing near, /b i.e., discussing, matters of b i aggada /i ? Go near /b tractates b i Nega’im /i and i Oholot /i , /b which examine the complex i halakhot /i of ritual purity, where your knowledge is unparalleled. b Rather, /b the correct interpretation is that while both thrones are for God, b one /b is b for a throne and one /b is b for a stool. /b There is b a throne for God to sit upon, and a stool /b that serves b as His footstool. /b , b Rav Naḥman says: This one, /b i.e., any person, b who knows /b how b to respond to the heretics /b as effectively b as Rav Idit should respond /b to them, b but if /b he does b not /b know, he b should not respond /b to them. The Gemara relates: b A certain heretic said to Rav Idit: /b It b is written /b in the verse concerning God: b “And to Moses He said: Come up to the Lord” /b (Exodus 24:1). The heretic raised a question: b It should have /b stated: b Come up to Me. /b Rav Idit b said to him: This /b term, “the Lord,” in that verse b is /b referring to the angel b Metatron, whose name is like the name of his Master, as it is written: /b “Behold I send an angel before you to keep you in the way and to bring you to the place that I have prepared. Take heed of him and obey his voice; do not defy him; for he will not pardon your transgression, b for My name is in him” /b (Exodus 23:20–21).,The heretic said to him: b If so, /b if this angel is equated with God, b we should worship him /b as we worship God. Rav Idit said to him: It b is written: “Do not defy [ i tammer /i ] him,” /b which alludes to: b Do not replace Me [ i temireni /i ] with him. /b The heretic said to him: b If so, why do I /b need the clause b “For he will not pardon your transgression”? /b Rav Idit b said to him: We believe that we did not accept /b the angel b even as a guide [ i befarvanka /i ] /b for the journey, b as it is written: “And he said to him: If Your Presence go not with me /b raise us not up from here” (Exodus 33:15). Moses told God that if God Himself does not accompany the Jewish people they do not want to travel to Eretz Yisrael.,The Gemara relates: b A certain heretic said to Rabbi Yishmael, son of Rabbi Yosei: /b It b is written: “And the Lord rained upon Sodom and upon Gomorrah brimstone and fire from the Lord /b out of heaven” (Genesis 19:24). The heretic raised the question: b It should have /b stated: b From Him /b out of heaven. b A certain launderer said to /b Rabbi Yishmael: b Leave him be; I will respond to him. /b This is b as it is written: “And Lemech said to his wives: Adah and Zillah, hear my voice; wives of Lemech, /b hearken to my speech” (Genesis 4:23). One can raise the question: b It should have /b been written: b My wives, /b and not: “Wives of Lemech.” b Rather, it is /b the style of b the verse /b to b speak in this /b manner. b Here too, it is /b the style of b the verse /b to b speak in this /b manner. Rabbi Yishmael b said to /b the launderer: b From where did you /b hear b this /b interpretation? The launderer b said to him: I heard it at the lecture of Rabbi Meir. /b ,The Gemara comments: This is b as Rabbi Yoḥa said: When Rabbi Meir would teach his lecture he would expound one-third i halakha /i , one-third i aggada /i , /b and b one-third parables. And Rabbi Yoḥa says: Rabbi Meir had, /b i.e., taught, b three hundred parables of foxes, and we have only three. /b |
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16. Babylonian Talmud, Yoma, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Hidary (2017) 47| 78a. מפכין עתידין להיות יוצאין מתחת מפתן הבית מכאן ואילך היה מתגבר ועולה עד שמגיע לפתח בית דוד כיון שמגיע לפתח בית דוד נעשה כנחל שוטף שבו רוחצין זבין וזבות נדות ויולדות שנאמר (זכריה יג, א) ביום ההוא יהיה מקור נפתח לבית דוד וליושבי ירושלם לחטאת ולנדה,אמר רב יוסף מכאן רמז לנדה שצריכה לישב עד צוארה במים ולית הילכתא כוותיה,(תינח יום הכפורים דליכא מנעל) שבת דאיכא מנעל מאי אמר נחמיה חתניה דבי נשיאה אנא חזיתיה לרבי אמי ורבי אסי דמטו עורקומא דמיא ועברוה דרך מלבוש,תינח מנעל סנדל מאי איכא למימר אמר רב ריחומי אנא חזיתיה לרבינא דעבר דרך מלבוש רב אשי אמר סנדל לכתחלה לא,ריש גלותא איקלע להגרוניא לבי רב נתן רפרם וכולהו רבנן אתו לפירקא רבינא לא אתא למחר בעי רפרם לאפוקי לרבינא מדעתיה דריש גלותא אמר ליה מאי טעמא לא אתא מר לפירקא אמר ליה הוה כאיב לי כרעאי איבעי לך למיסם מסאני גבא דכרעא הוה,איבעי לך למרמא סנדלא אמר ליה עורקמא דמיא הוה באורחא איבעי לך למעבריה דרך מלבוש אמר ליה לא סבר לה מר להא דאמר רב אשי סנדל לכתחלה לא,תני יהודה בר גרוגרות אסור לישב על גבי טינא ביום הכפורים אמר רבי יהושע בן לוי ובטינא מטפחת אמר אביי ובטופח על מנת להטפיח אמר רב יהודה מותר להצטנן בפירות רב יהודה מצטנן בקרא,רבה מצטנן בינוקא רבא מצטנן בכסא דכספא אמר רב פפא כסא דכספא מלא אסור חסר שרי דפחרא אידי ואידי אסור משום דמישחל שחיל רב (פפא) אמר כסא דכספא חסר נמי אסור משום דמזדריב,זעירא בר חמא אושפיזכנין דרבי אמי ורבי אסי ורבי יהושע בן לוי ודכולהו רבנן דקיסרי הוה אמר ליה לרב יוסף בריה דרבי יהושע בן לוי בר אריא תא אימא לך מילתא מעליתא דהוה עביד אבוך מטפחת היה לו בערב יום הכפורים ושורה אותה במים ועושה אותה כמין כלים נגובין ולמחר מקנח בה פניו ידיו ורגליו ערב תשעה באב שורה אותה במים ולמחר מעבירה על גבי עיניו,וכן כי אתא רבה בר מרי אמר בערב תשעה באב מביאין לו מטפחת ושורה אותה במים ומניחה תחת מראשותיו ולמחר מקנח פניו ידיו ורגליו בערב יום הכפורים מביאין לו מטפחת ושורה אותה במים ועושה אותה כמין כלים נגובין ולמחר מעבירה על גבי עיניו אמר ליה ר' יעקב לרבי ירמיה בר תחליפא איפכא אמרת לן ואותיבנך סחיטה,אמר רב מנשיא בר תחליפא אמר רב עמרם אמר רבה בר בר חנה שאלו את רבי אלעזר זקן ויושב בישיבה צריך ליטול רשות להתיר בכורות או אינו צריך,מאי קא מיבעי להו הכי קא מיבעי להו כי הא דאמר רב אידי בר אבין דבר זה הניחו להם לבי נשיאה כדי להתגדר בו צריך ליטול רשות או דילמא כיון דזקן ויושב בישיבה אין צריך עמד ר' צדוק בן חלוקה על רגליו ואמר אני ראיתי את רבי יוסי בן זימרא שזקן ויושב בישיבה היה ועמד במעלה מזקנו של זה ונטל רשות להתיר בכורות,אמר ליה ר' אבא לא כך היה מעשה אלא כך היה מעשה ר' יוסי בן זימרא כהן היה והכי קא מיבעיא ליה הלכה כר"מ דאמר החשוד בדבר לא דנו ולא מעידו או דילמא הלכה כרבן שמעון בן גמליאל דאמר נאמן הוא על של חבירו ואינו נאמן על של עצמו ופשט ליה הלכה כרשב"ג,ותו קא מבעיא להו מהו לצאת בסנדל של | 78a. b in the future, will bubble from under the threshold of the Temple. From this /b point b forward, /b the spring b will grow in strength and rise until it reaches the opening of David’s house, /b i.e., his grave, which is outside of Jerusalem. b When it reaches the opening of David’s house, it will become a flowing river in which i zavim /i and i zavot /i , menstruating women, and women after childbirth will bathe /b to purify themselves. b As it is stated: “On that day there shall be a fountain opened for the house of David and to the inhabitants of Jerusalem for purification and for sprinkling” /b (Zechariah 13:1)., b Rav Yosef said: From here, there is an allusion that a menstruating woman must /b be able to b sit up to her neck in water, /b i.e., that this is the appropriate depth for waters of a ritual bath to purify. The Gemara comments: b But the i halakha /i is not in accordance with his /b opinion. Rather, the depth of the water is irrelevant. As long as the water can cover an entire adult body, the ritual bath is kosher.,§ The Gemara investigates the permissibility of crossing water in order to fulfill a mitzva: It works out b well /b that on b Yom Kippur /b it is permitted because b there are no shoes, /b and there is no problem going through water barefoot. However, on b Shabbat, when there are shoes, what /b is the i halakha /i ? Is one permitted to cross water wearing shoes? Is there a concern that his shoe might come off and he may pick it up, thereby violating the prohibition of carrying out? b Neḥemya, the son-in-law of the i Nasi /i , said: I saw Rabbi Ami and Rabbi Asi come to a pool of water /b that they had to cross on Shabbat, b and they crossed it while wearing /b their shoes without removing them first.,The Gemara asks: It works out b well /b that b shoes /b are permitted, since one can tie them tightly, but b what is there to say /b about b sandals? /b Since they do not fit tightly on the foot, they might come off in the water. b Rav Riḥumi said: I saw Ravina cross /b a river while b wearing /b sandals on his feet. b Rav Ashi said: If he is /b wearing b sandals, /b he should b not /b cross the water b i ab initio /i , /b lest the sandal fall off his foot and he violate the prohibition of carrying on Shabbat by picking it up.,Incidental to this, the Gemara reports: b The Exilarch came to /b deliver a lecture in b Rav Natan’s study hall in Hagronya. Rafram and all the Sages came to the lecture, /b but b Ravina did not come. The next day, /b when he came, b Rafram wanted to remove /b any anger towards b Ravina from the mind /b of b the Exilarch, /b for missing the lecture. Rafram therefore asked Ravina: b What is the reason /b that b the Master did not come to the lecture? He said to him: My foot hurt. /b He said to him: b You should have put shoes on. /b Ravina answered him: b It was the back of the foot /b that hurt, so wearing shoes would have been hard for me.,Rafram said to Ravina: b You should have worn sandals, /b which leave the heel exposed. b He said to him: There was a pool of water on the way /b that I would have had to cross. b He said to him: You should have crossed it wearing /b the sandals. b He said to him: Does the Master not hold /b with that which b Rav Ashi said: /b One should b not /b wear b sandals /b when crossing a river on Shabbat, b i ab initio /i ? /b From this conversation, the Exilarch understood that Ravina meant no disrespect in not attending the lecture.,§ The Gemara continues to discuss the laws of Yom Kippur: b Yehuda bar Gerogarot taught: It is prohibited to sit on /b damp b clay on Yom Kippur. Rabbi Yehoshua ben Levi said: /b This prohibition applies only when the b clay /b is b dripping wet, /b when one feels its wetness when touching it. b Abaye said /b in clarification: It must be b dripping wet enough to make something else wet. Rav Yehuda said: /b One is b permitted to cool off with fruit /b on Yom Kippur, and it is not considered bathing. Similarly, when b Rav Yehuda /b suffered from the heat on Yom Kippur he b cooled off /b by putting b a squash /b on himself., b Rabba cooled off by /b placing b a baby [ i yanuka /i ] /b next to him, because a baby’s body is cold. b Rava cooled off with a silver cup. Rav Pappa said: /b If the b silver cup /b is b full, it is prohibited; /b however, if it is b not full, it is permitted. /b With regard to b a ceramic /b cup, both b this and that are prohibited, since /b the water b seeps through /b the cup, causing a violation of the prohibition of bathing. b Rav /b Ashi b said: A silver cup that is not full is also prohibited because it can slip [ i mizderiv /i ] /b from his hand and spill., b Ze’eira bar Ḥama, /b the b host /b of the home where b Rabbi Ami, and Rabbi Asi, and Rabbi Yehoshua ben Levi, and all the Sages of Caesarea /b stayed, b said to Rav Yosef, son of Rabbi Yehoshua ben Levi: Son of a lion, come, I will tell you /b about b a wonderful custom that your father used to perform. He had a cloth that /b he would prepare b on the day before Yom Kippur by soaking it in water and /b wringing it out, b making it /b almost b like a dried cloth. And the next day he wiped his face, hands, and feet with it. /b On b the day before the Ninth of Av, /b on which the prohibition of bathing is by rabbinic law and not Torah law, he would b soak the /b cloth b in water and the next day pass it over his eyes. /b , b Similarly, when Rabba bar Mari came /b from Eretz Yisrael b he said: The day before the Ninth of Av they bring one a cloth, and he /b may b soak it in water and place it under his head. The next day, /b when only some moisture remains, b he /b may b wipe his face, hands, and feet /b with it. b On the day before Yom Kippur, they bring one a cloth, and he /b may b soak it in water and /b wring it out to b make it like a dried cloth. The next day, he /b may b pass it over his eyes. Rabbi Ya’akov said to Rabbi Yirmeya bar Taḥlifa: You told us the opposite. /b What you told us about Yom Kippur was really what he did on the Ninth of Av, b and we objected to you /b with regard to the prohibition of b wringing, /b since Yom Kippur has the same prohibition of wringing that Shabbat has.,§ b Rav Menashya bar Taḥalifa said /b that b Rav Amram said /b that b Rabba bar bar Ḥana said: They asked Rabbi Elazar /b ben Pedat: Must b an Elder who sits /b and studies Torah b in a yeshiva receive permission /b from the i Nasi /i b to permit /b him to render b firstborn animals permitted, /b like others who must get permission from the i Nasi /i b to /b render b firstborn animals permitted, or not? /b A firstborn animal may not be eaten until it has a blemish. Knowing which blemishes are permanent and permit the animal to be eaten and which are temporary is specialized knowledge.,The Gemara asks: b What are they asking? /b What is the basis of the question? The Gemara explains: b This is what they are asking, like this /b statement of b Rav Idi bar Avin, /b who b said: This matter, /b the authority of the i Nasi /i to grant permission, b was given to the house of the i Nasi /i to raise its stature. /b Therefore, b must permission be received, /b since the request itself honors the i Nasi /i ? b Or, perhaps because /b the individual in question b is an Elder who sits /b and studies Torah b in a yeshiva, there is no need. Rav Tzadok ben Ḥaluka rose to his feet and said: I saw Rabbi Yosei ben Zimra, who was an Elder who sat in the yeshiva and who stood before the grandfather of this /b current i Nasi /i , b ask permission /b from him b to permit firstborn animals. /b , b Rabbi Abba said to him: /b The way you described it b was not how the incident was. Rather this was the incident: Rabbi Yosei ben Zimra was a priest, and he raised the following dilemma: Is the i halakha /i in accordance with /b the opinion of b Rabbi Meir, /b who b said: One who is suspect in /b a certain b area /b may b not judge it and /b may b not testify /b about b it? /b Priests are suspected of inflicting blemishes on firstborn animals because after the destruction of the Temple, even priests may not benefit from a firstborn animal until it becomes blemished. The question was not one of seeking permission from the i Nasi /i , but it was a question of i halakha /i . Are priests who are Torah scholars also suspected of inflicting blemishes? b Or perhaps the i halakha /i is in accordance with /b the opinion of b Rabban Shimon ben Gamliel, /b who b said: /b One who is suspect b is believed about his fellow but is not believed about himself. He resolved /b the question for b him: /b The b i halakha /i is in accordance with /b the opinion of b Rabban Shimon ben Gamliel. /b ,§ b They raised /b another b dilemma /b before b them, /b the same Sages mentioned: b What is /b the i halakha /i with regard to b going out in sandals made of /b |
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| 17. Augustine, On Christian Doctrine, 36-37, 35 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Hidary (2017) 45 |
| 18. Mishnah, ŠebiʿIt, 1.4 Tagged with subjects: •paul, sermon at antioch by Found in books: Hidary (2017) 47 |
| 19. Paul of Elusa, Encomium, None Tagged with subjects: •paul, sermon at antioch by Found in books: Hidary (2017) 48 |
