1. Hebrew Bible, Exodus, 21.10 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •persians, portrayals of, in the babylonian talmud, as references to the achaemenid, parthian, or sasanian empire Found in books: Mokhtarian (2021), Rabbis, Sorcerers, Kings, and Priests: The Culture of the Talmud in Ancient Iran. 51 | 21.10. "If he take him another wife, her food, her raiment, and her conjugal rights, shall he not diminish.", |
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2. Hebrew Bible, Proverbs, 3.15, 6.22 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •shapur i (sasanian king), in middle persian sources Found in books: Mokhtarian (2021), Rabbis, Sorcerers, Kings, and Priests: The Culture of the Talmud in Ancient Iran. 81| 3.15. "יְקָרָה הִיא מפניים [מִפְּנִינִים] וְכָל־חֲפָצֶיךָ לֹא יִשְׁווּ־בָהּ׃", 6.22. "בְּהִתְהַלֶּכְךָ תַּנְחֶה אֹתָךְ בְּשָׁכְבְּךָ תִּשְׁמֹר עָלֶיךָ וַהֲקִיצוֹתָ הִיא תְשִׂיחֶךָ׃", | 3.15. "She is more precious than rubies; And all the things thou canst desire are not to be compared unto her.", 6.22. "When thou walkest, it shall lead thee, When thou liest down, it shall watch over thee; And when thou awakest, it shall talk with thee.", |
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3. Hebrew Bible, Genesis, 31.4 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •persians, portrayals of, in the babylonian talmud, as references to the achaemenid, parthian, or sasanian empire Found in books: Mokhtarian (2021), Rabbis, Sorcerers, Kings, and Priests: The Culture of the Talmud in Ancient Iran. 51| 31.4. "הָיִיתִי בַיּוֹם אֲכָלַנִי חֹרֶב וְקֶרַח בַּלָּיְלָה וַתִּדַּד שְׁנָתִי מֵעֵינָי׃", 31.4. "וַיִּשְׁלַח יַעֲקֹב וַיִּקְרָא לְרָחֵל וּלְלֵאָה הַשָּׂדֶה אֶל־צֹאנוֹ׃", | 31.4. "And Jacob sent and called Rachel and Leah to the field unto his flock,", |
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4. Hebrew Bible, Deuteronomy, 21.23 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •shapur i (sasanian king), in middle persian sources Found in books: Mokhtarian (2021), Rabbis, Sorcerers, Kings, and Priests: The Culture of the Talmud in Ancient Iran. 80| 21.23. "לֹא־תָלִין נִבְלָתוֹ עַל־הָעֵץ כִּי־קָבוֹר תִּקְבְּרֶנּוּ בַּיּוֹם הַהוּא כִּי־קִלְלַת אֱלֹהִים תָּלוּי וְלֹא תְטַמֵּא אֶת־אַדְמָתְךָ אֲשֶׁר יְהוָה אֱלֹהֶיךָ נֹתֵן לְךָ נַחֲלָה׃", | 21.23. "his body shall not remain all night upon the tree, but thou shalt surely bury him the same day; for he that is hanged is a reproach unto God; that thou defile not thy land which the LORD thy God giveth thee for an inheritance.", |
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5. Hebrew Bible, Isaiah, 13.3 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •persians, portrayals of, in the babylonian talmud, as references to the achaemenid, parthian, or sasanian empire Found in books: Mokhtarian (2021), Rabbis, Sorcerers, Kings, and Priests: The Culture of the Talmud in Ancient Iran. 51| 13.3. "אֲנִי צִוֵּיתִי לִמְקֻדָּשָׁי גַּם קָרָאתִי גִבּוֹרַי לְאַפִּי עַלִּיזֵי גַּאֲוָתִי׃", | 13.3. "I have commanded My consecrated ones, Yea, I have called My mighty ones for mine anger, Even My proudly exulting ones.", |
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6. Hebrew Bible, 1 Kings, 5.9 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •persians, portrayals of, in the babylonian talmud, as references to the achaemenid, parthian, or sasanian empire Found in books: Mokhtarian (2021), Rabbis, Sorcerers, Kings, and Priests: The Culture of the Talmud in Ancient Iran. 51| 5.9. "וַיִּתֵּן אֱלֹהִים חָכְמָה לִשְׁלֹמֹה וּתְבוּנָה הַרְבֵּה מְאֹד וְרֹחַב לֵב כַּחוֹל אֲשֶׁר עַל־שְׂפַת הַיָּם׃", | 5.9. "And God gave Solomon wisdom and understanding exceeding much, and largeness of heart, even as the sand that is on the sea-shore.", |
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7. Mishnah, Bava Metzia, 10.6 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •shapur i (sasanian king), in middle persian sources Found in books: Mokhtarian (2021), Rabbis, Sorcerers, Kings, and Priests: The Culture of the Talmud in Ancient Iran. 83| 10.6. "שְׁתֵּי גִנּוֹת זוֹ עַל גַּב זוֹ וְהַיָּרָק בֵּינְתַיִם, רַבִּי מֵאִיר אוֹמֵר, שֶׁל עֶלְיוֹן. רַבִּי יְהוּדָה אוֹמֵר, שֶׁל תַּחְתּוֹן. אָמַר רַבִּי מֵאִיר, אִם יִרְצֶה הָעֶלְיוֹן לִקַּח אֶת עֲפָרוֹ אֵין כָּאן יָרָק. אָמַר רַבִּי יְהוּדָה, אִם יִרְצֶה הַתַּחְתּוֹן לְמַלְּאוֹת אֶת גִּנָּתוֹ אֵין כָּאן יָרָק. אָמַר רַבִּי מֵאִיר, מֵאַחַר שֶׁשְּׁנֵיהֶן יְכוֹלִין לִמְחוֹת זֶה עַל זֶה, רוֹאִין מֵהֵיכָן יָרָק זֶה חָי. אָמַר רַבִּי שִׁמְעוֹן, כָּל שֶׁהָעֶלְיוֹן יָכוֹל לִפְשֹׁט אֶת יָדוֹ וְלִטֹּל, הֲרֵי הוּא שֶׁלּוֹ, וְהַשְּׁאָר שֶׁל תַּחְתּוֹן: \n", | 10.6. "If there were two gardens [in terraces] one above the other and vegetables grew between them: Rabbi Meir says: “They belong to the upper garden.” Rabbi Judah says: “They belong to the lower garden.” Rabbi Meir said: “If [the owner of] the upper garden wished to remove his soil there would be no vegetables.” Rabbi Judah said: “If [the owner of] the lower garden wished to fill up his garden [with soil] there would be no vegetables. Rabbi Meir said: “Since each is able to thwart the other, we should consider from where these vegetables derive their life.” Rabbi Shimon said: “Whatever [the owner of ] the upper garden can take by stretching out his hand belongs to him, and the rest belongs to [the owner of] the lower garden.", |
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8. Anon., Genesis Rabba, 74.2 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •persians, portrayals of, in the babylonian talmud, as references to the achaemenid, parthian, or sasanian empire Found in books: Mokhtarian (2021), Rabbis, Sorcerers, Kings, and Priests: The Culture of the Talmud in Ancient Iran. 51| 74.2. וַיִּשְׁלַח יַעֲקֹב וַיִּקְרָא לְרָחֵל וּלְלֵאָה וגו' (בראשית לא, ד), אָמַר רַבִּי שִׁמְעוֹן בֶּן גַּמְלִיאֵל, בִּשְׁלשָׁה דְבָרִים אֲנִי אוֹהֵב אֶת בְּנֵי הַמִּזְרָח, שֶׁאֵינָן נוֹשְׁכִין וְאוֹכְלִין אֶלָּא חוֹתְכִין וְאוֹכְלִין, וְאֵין חוֹתְכִין בָּשָׂר אֶלָּא עַל גַּבֵּי הַשֻּׁלְחָן, וְאֵין נוֹשְׁקִין אֶלָּא בַּיָּד, וְאֵין נוֹטְלִין עֵצָה אֶלָּא בְּמָקוֹם רוֹוֵחַ, כָּעִנְיָן שֶׁנֶּאֱמַר: וַיִּשְׁלַח יַעֲקֹב וַיִּקְרָא לְרָחֵל וּלְלֵאָה, בְּמָקוֹם רוֹוֵחַ. מַתְלָא אוֹמֵר בַּחֲקַל דְּאִית בָּהּ אִזְגָּרִין לָא תֵימַר מִלָּה דְמִסְטִירִין. | |
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9. Anon., Qohelet Rabba, 7.23.1 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •persians, portrayals of, in the babylonian talmud, as references to the achaemenid, parthian, or sasanian empire Found in books: Mokhtarian (2021), Rabbis, Sorcerers, Kings, and Priests: The Culture of the Talmud in Ancient Iran. 51| 7.23.1. כָּל זֹה נִסִּיתִי בַחָכְמָה, כְּתִיב (מלכים א ה, ט): וַיִּתֵּן אֱלֹהִים חָכְמָה לִשְׁלֹמֹה, רַבָּנָן וְרַבִּי לֵוִי, רַבָּנָן אָמְרֵי כַּחוֹל, מַהוּ כַּחוֹל, נִתַּן לוֹ חָכְמָה כְּנֶגֶד כָּל יִשְׂרָאֵל. וְרַבִּי לֵוִי אָמַר מָה הַחוֹל הַזֶּה גָּדֵר לַיָּם, כָּךְ הָיְתָה חָכְמָה גָּדֵר לִשְׁלֹמֹה, מַתְלָא אָמַר דַּעַת חָסַרְתָּ מַה קָּנִיתָ, דַּעַת קָנִיתָ מֶה חָסַרְתָּ. כְּתִיב (מלכים א ה, ט): וַתֵּרֶב חָכְמַת שְׁלֹמֹה מֵחָכְמַת כָּל בְּנֵי קֶדֶם וּמִכֹּל חָכְמַת מִצְרָיִם, וּמָה הָיְתָה חָכְמָתָן שֶׁל בְּנֵי קֶדֶם, שֶׁהָיוּ יוֹדְעִין בַּמַּזָּל, וְקוֹסְמִין בָּעוֹפוֹת, וּבְקִיאִין בַּטְּיָיר. אָמַר רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל בִּשְׁלשָׁה דְבָרִים אֲנִי מְשַׁבֵּחַ אֶת בְּנֵי הַמִּזְרָח, שֶׁאֵין נוֹשְׁקִין בַּפֶּה אֶלָּא בַּיָּד, וְאֵין נוֹשְׁכִין בַּפֶּה אֶלָּא חוֹתְכִים בַּסַּכִּין, וְאֵין נוֹטְלִין עֵצָה אֶלָּא בְּמָקוֹם מְרֻוָּח, שֶׁאֵין יוֹעֲצִין אֶלָּא בַּשָֹּׂדֶה. מָה הָיְתָה חָכְמָתָן שֶׁל מִצְרַיִם, אַתְּ מוֹצֵא בְּשָׁעָה שֶׁבִּקֵּשׁ שְׁלֹמֹה לִבְנוֹת בֵּית הַמִּקְדָּשׁ שָׁלַח אֵצֶל פַּרְעֹה נְכֹה וְאָמַר שְׁלַח לִי אֻמָּנִים בִּשְׂכָרָן, שֶׁאֲנִי רוֹצֶה לִבְנוֹת בֵּית הַמִּקְדָּשׁ. מֶה עָשָׂה כָּנַס כָּל אִסְטְרוֹלוֹגִין שֶׁלּוֹ, וְצָפוּ וְרָאוּ בְּנֵי אָדָם שֶׁהֵן עֲתִידִין לָמוּת בְּאוֹתָהּ שָׁנָה וּשְׁלָחָן לוֹ, וְכֵיוָן שֶׁבָּאוּ אֵצֶל שְׁלֹמֹה צָפָה בְּרוּחַ הַקֹּדֶשׁ שֶׁהֵם עֲתִידִין לָמוּת בְּאוֹתָהּ שָׁנָה, וְנָתַן לָהֶם תַּכְרִיכִין וּשְׁלָחָן לוֹ, וְאָמַר לוֹ, אִם לֹא הָיָה לְךָ תַּכְרִיכִין לְצֹרֶךְ מֵתֶיךָ אֵלּוּ, הֲרֵי הֵם וְתַכְרִיכֵיהוֹן קוּם קְבֹר אוֹתָם. (מלכים א ה, יא): וַיֶּחְכַּם מִכָּל הָאָדָם, מֵאָדָם הָרִאשׁוֹן, וּמֶה הָיְתָה חָכְמָתוֹ שֶׁל אָדָם הָרִאשׁוֹן, אַתְּ מוֹצֵא כְּשֶׁבִּקֵּשׁ הַקָּדוֹשׁ בָּרוּךְ הוּא לִבְרֹאת אֶת אָדָם הָרִאשׁוֹן נִמְלַךְ בְּמַלְאֲכֵי הַשָּׁרֵת וְאָמַר לָהֶם, נַעֲשֶׂה אָדָם, אָמְרוּ לְפָנָיו רִבּוֹנוֹ שֶׁל עוֹלָם (תהלים ח, ה): מָה אֱנוֹשׁ כִּי תִזְכְּרֶנּוּ. אָמַר לָהֶם, אָדָם שֶׁאֲנִי רוֹצֶה לִבְרֹאתוֹ חָכְמָתוֹ מְרֻבָּה מִשֶּׁלָּכֶם, מֶה עָשָׂה כָּנַס כָּל בְּהֵמָה חַיָה וָעוֹף וְהֶעֱמִידָן לִפְנֵיהֶם, וְאָמַר לָהֶם קִרְאוּ לָהֶם שֵׁמוֹת, עָמְדוּ וְלֹא יָדְעוּ. הָלַךְ אֵצֶל אָדָם אָמַר לוֹ מַה שְּׁמוֹתָן שֶׁל אֵלּוּ, אָמַר רִבּוֹן הָעוֹלָמִים לָזֶה נָאֶה לִקְרוֹתוֹ שׁוֹר, וְלָזֶה אֲרִי, וְלָזֶה סוּס, וְלָזֶה גָּמָל, וְלָזֶה נֶשֶׁר, וְכֵן לְכֻלָּן. וְאָמַר לוֹ אַתָּה מַה שִּׁמְךָ, אָמַר לְפָנָיו, אָדָם, מִפְּנֵי שֶׁנִּבְרֵאתִי מִן הָאֲדָמָה. וַאֲנִי מַה שְּׁמִי, אָמַר לְפָנָיו, אֲדֹנָי, מִפְּנֵי מַה שֶּׁאַתָּה אָדוֹן עַל בְּרִיּוֹתֶיךָ, הֲדָא הוּא דִכְתִיב (ישעיה מב, ח): אֲנִי ה' הוּא שְׁמִי, הוּא שְׁמִי שֶׁקָּרָא לִי אָדָם הָרִאשׁוֹן, הוּא שְׁמִי שֶׁהִתְנֵיתִי בֵּינִי לְבֵין עַצְמִי, הוּא שְׁמִי שֶׁהִתְנֵיתִי בֵּינִי לְבֵין בְּרִיּוֹתַי וּבֵין מַלְאֲכֵי הַשָּׁרֵת. מֵאֵיתָן הָאֶזְרָחִי, זֶה אַבְרָהָם, דִּכְתִיב (תהלים פט, ל): מַשְׂכִּיל לְאֵיתָן הָאֶזְרָחִי. וְהֵימָן, זֶה משֶׁה, שֶׁנֶּאֱמַר (במדבר יב, ז): בְּכָל בֵּיתִי נֶאֱמָן הוּא. וְכַלְכֹּל, זֶה יוֹסֵף, דִּכְתִיב (בראשית מז, יב): וַיְכַלְכֵּל יוֹסֵף, אָמְרוּ מִצְרַיִם כְּלוּם עֶבֶד זֶה מֶלֶךְ עָלֵינוּ אֶלָּא בְּחָכְמָתוֹ, נָטְלוּ שִׁבְעִים פִּיתְקִין וְהָיוּ מַשְׁלִיכִין לְפָנָיו וְהָיָה קוֹרֵא כָּל אֶחָד וְאֶחָד בִּלְשׁוֹנוֹ, וְלֹא עוֹד אֶלָּא שֶׁהָיָה מְדַבֵּר בִּלְשׁוֹן הַקֹּדֶשׁ, שֶׁלֹא הָיוּ יוֹדְעִין וּמַכִּירִין בּוֹ וְאֵינָן יְכוֹלִין לִשְׁמֹעַ בּוֹ, וְכֵן הוּא אוֹמֵר (תהלים פא, ו): עֵדוּת בִּיהוֹסֵף שָׂמוֹ. וְדַרְדַּע, זֶה דּוֹר הַמִּדְבָּר, שֶׁכֻּלּוֹ דֵּעָה. בְּנֵי מָחוֹל, אֵלּוּ יִשְׂרָאֵל, שֶׁמָּחַל לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא עַל מַעֲשֵׂה הָעֵגֶל. | |
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| 10. Palestinian Talmud, Peah, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •shapur i (sasanian king), in middle persian sources Found in books: Mokhtarian (2021), Rabbis, Sorcerers, Kings, and Priests: The Culture of the Talmud in Ancient Iran. 80 |
11. Babylonian Talmud, Megillah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 427| 18a. (הושע ג, ה) אחר ישובו בני ישראל ובקשו את ה' אלהיהם ואת דוד מלכם וכיון שבא דוד באתה תפלה שנאמר (ישעיהו נו, ז) והביאותים אל הר קדשי ושמחתים בבית תפלתי,וכיון שבאת תפלה באת עבודה שנאמר עולותיהם וזבחיהם לרצון על מזבחי וכיון שבאת עבודה באתה תודה שנאמר (תהלים נ, כג) זובח תודה יכבדנני,ומה ראו לומר ברכת כהנים אחר הודאה דכתיב (ויקרא ט, כב) וישא אהרן את ידיו אל העם ויברכם וירד מעשות החטאת והעולה והשלמים,אימא קודם עבודה לא ס"ד דכתיב וירד מעשות החטאת וגו' מי כתיב לעשות מעשות כתיב,ולימרה אחר העבודה לא ס"ד דכתיב זובח תודה,מאי חזית דסמכת אהאי סמוך אהאי מסתברא עבודה והודאה חדא מילתא היא,ומה ראו לומר שים שלום אחר ברכת כהנים דכתיב (במדבר ו, כז) ושמו את שמי על בני ישראל ואני אברכם ברכה דהקב"ה שלום שנאמר (תהלים כט, יא) ה' יברך את עמו בשלום,וכי מאחר דמאה ועשרים זקנים ומהם כמה נביאים תקנו תפלה על הסדר שמעון הפקולי מאי הסדיר שכחום וחזר וסדרום,מכאן ואילך אסור לספר בשבחו של הקב"ה דא"ר אלעזר מאי דכתיב (תהלים קו, ב) מי ימלל גבורות ה' ישמיע כל תהלתו למי נאה למלל גבורות ה' למי שיכול להשמיע כל תהלתו,אמר רבה בר בר חנה א"ר יוחנן המספר בשבחו של הקב"ה יותר מדאי נעקר מן העולם שנאמר (איוב לז, כ) היסופר לו כי אדבר אם אמר איש כי יבלע,דרש ר' יהודה איש כפר גבוריא ואמרי לה איש כפר גבור חיל מאי דכתיב (תהלים סה, ב) לך דומיה תהלה סמא דכולה משתוקא כי אתא רב דימי אמר אמרי במערבא מלה בסלע משתוקא בתרין:,קראה על פה לא יצא וכו': מנלן אמר רבא אתיא זכירה זכירה כתיב הכא והימים האלה נזכרים וכתיב התם (שמות יז, יד) כתב זאת זכרון בספר מה להלן בספר אף כאן בספר,וממאי דהאי זכירה קריאה היא דלמא עיון בעלמא לא סלקא דעתך (דכתיב) (דברים כה, יז) זכור יכול בלב כשהוא אומר לא תשכח הרי שכחת הלב אמור הא מה אני מקיים זכור בפה:,קראה תרגום לא יצא וכו': היכי דמי אילימא דכתיבה מקרא וקרי לה תרגום היינו על פה לא צריכא דכתיבה תרגום וקרי לה תרגום:,אבל קורין אותה ללועזות בלעז וכו': והא אמרת קראה בכל לשון לא יצא רב ושמואל דאמרי תרוייהו בלעז יווני,היכי דמי אילימא דכתיבה אשורית וקרי לה יוונית היינו על פה א"ר אחא א"ר אלעזר שכתובה בלעז יוונית,וא"ר אחא א"ר אלעזר מנין שקראו הקב"ה ליעקב אל שנאמר (בראשית לג, כ) ויקרא לו אל אלהי ישראל דאי סלקא דעתך למזבח קרא ליה יעקב אל ויקרא לו יעקב מיבעי ליה אלא ויקרא לו ליעקב אל ומי קראו אל אלהי ישראל,מיתיבי קראה גיפטית עברית עילמית מדית יוונית לא יצא,הא לא דמיא אלא להא גיפטית לגיפטים עברית לעברים עילמית לעילמים יוונית ליוונים יצא,אי הכי רב ושמואל אמאי מוקמי לה למתני' בלעז יוונית לוקמה בכל לעז [אלא מתניתין כברייתא] וכי איתמר דרב ושמואל בעלמא איתמר רב ושמואל דאמרי תרוייהו לעז יווני לכל כשר,והא קתני יוונית ליוונים אין לכולי עלמא לא אינהו דאמור כרשב"ג דתנן רשב"ג אומר אף ספרים לא התירו שיכתבו אלא יוונית,ולימרו הלכה כרשב"ג אי אמרי הלכה כרשב"ג הוה אמינא הני מילי שאר ספרים אבל מגילה דכתיב בה ככתבם אימא לא קמ"ל:,והלועז ששמע אשורית יצא וכו': והא לא ידע מאי קאמרי מידי דהוה אנשים ועמי הארץ,מתקיף לה רבינא אטו אנן האחשתרנים בני הרמכים מי ידעינן אלא מצות קריאה ופרסומי ניסא הכא נמי מצות קריאה ופרסומי ניסא:,קראה סירוגין יצא וכו': לא הוו ידעי רבנן מאי סירוגין שמעוה לאמתא דבי רבי דקאמרה להו לרבנן דהוי עיילי פסקי פסקי לבי רבי עד מתי אתם נכנסין סירוגין סירוגין,לא הוו ידעי רבנן מאי חלוגלוגות שמעוה לאמתא דבי רבי דאמרה ליה לההוא גברא דהוה קא מבדר פרפחיני עד מתי אתה מפזר חלוגלוגך,לא הוו ידעי רבנן מאי (משלי ד, ח) סלסלה ותרוממך שמעוה לאמתא דבי רבי דהוות אמרה לההוא גברא דהוה מהפך במזייה אמרה ליה עד מתי אתה מסלסל בשערך,לא הוו ידעי רבנן מאי (תהלים נה, כג) השלך על ה' יהבך אמר רבה בר בר חנה זימנא חדא הוה אזילנא בהדי ההוא טייעא וקא דרינא טונא ואמר לי שקול יהביך ושדי אגמלאי,לא הוו ידעי רבנן מאי (ישעיהו יד, כג) וטאטאתיה במטאטא השמד שמעוה לאמתא דבי רבי דהוות אמרה לחברתה שקולי טאטיתא וטאטי ביתא,ת"ר קראה סירוגין יצא | 18a. b “Afterward the children of Israel shall return, and seek the Lord their God and David their king” /b (Hosea 3:5), and consequently, the blessing of the kingdom of David follows the blessing of the building of Jerusalem. b And once /b the scion of b David comes, /b the time for b prayer will come, as it is stated: “I will bring them to My sacred mountain and make them joyful in My house of prayer” /b (Isaiah 56:7). Therefore, the blessing of hearing prayer is recited after the blessing of the kingdom of David., b And after prayer comes, the /b Temple b service will arrive, as it is stated /b in the continuation of that verse: b “Their burnt-offerings and their sacrifices shall be accepted on My altar” /b (Isaiah 56:7). The blessing of restoration of the Temple service follows the blessing of hearing prayer. b And when the /b Temple b service comes, /b with it will also b come thanksgiving, as it is stated: “Whoever sacrifices a thanks-offering honors Me” /b (Psalms 50:23), which teaches that thanksgiving follows sacrifice. Therefore, the blessing of thanksgiving follows the blessing of restoration of the Temple service., b And why did they see /b fit to institute that one b says the Priestly Benediction after /b the blessing of b thanksgiving? As it is written: “And Aaron lifted up his hand toward the people and blessed them, and he came down from sacrificing the sin-offering, and the burnt-offering, and the peace-offerings” /b (Leviticus 9:22), teaching that the Priestly Benediction follows the sacrificial service, which includes the thanks-offering.,The Gemara asks: But the cited verse indicates that Aaron blessed the people and then sacrificed the offerings. Should we not then b say /b the Priestly Benediction b before the /b blessing of the Temple b service? /b The Gemara answers: b It should not enter your mind /b to say this, b as it is written: “And he came down from sacrificing the sin-offering.” Is it written /b that he came down b to sacrifice /b the offerings, implying that after blessing the people Aaron came down and sacrificed the offerings? No, b it is written, “from sacrificing,” /b indicating that the offerings had already been sacrificed.,The Gemara asks: If, as derived from this verse, the Priestly Benediction follows the sacrificial service, the Priestly Benediction should be b said /b immediately b after /b the blessing of restoration of b the /b Temple b service, /b without the interruption of the blessing of thanksgiving. The Gemara rejects this argument: b It should not enter your mind /b to say this, b as it is written: “Whoever sacrifices a thanks-offering /b honors Me,” from which we learn that thanksgiving follows sacrifice, as already explained.,The Gemara asks: b What did you see to rely on this /b verse and juxtapose thanksgiving with sacrifice? b Rely /b rather b on the other /b verse, which indicates that it is the Priestly Benediction that should be juxtaposed with the sacrificial service. The Gemara answers: b It stands to reason /b to have the blessing of thanksgiving immediately following the blessing of the sacrificial service, since the sacrificial b service and thanksgiving, /b which are closely related conceptually, b are one matter. /b , b And why did they see /b fit to institute that one b says /b the blessing beginning with the words: b Grant peace, after the Priestly Benediction? As it is written /b immediately following the Priestly Benediction: b “And they shall put My name upon the children of Israel, and I will bless them” /b (Numbers 6:27). The Priestly Benediction is followed by God’s blessing, and b the blessing of the Holy One, Blessed be He, is peace, as it is stated: “The Lord blesses His people with peace” /b (Psalms 29:11).,The Gemara returns to the i baraita /i cited at the beginning of the discussion: b Now, since /b the i baraita /i teaches that b a hundred and twenty Elders, including many prophets, established the /b i Amida /i b prayer in its /b fixed b order, what /b is it that b Shimon HaPakuli arranged /b in a much later period of time, as related by Rabbi Yoḥa? The Gemara answers: Indeed, the blessings of the i Amida /i prayer were originally arranged by the hundred and twenty members of the Great Assembly, but over the course of time the people b forgot them, and /b Shimon HaPakuli then b arranged them again. /b ,The Gemara comments: These nineteen blessings are a fixed number, and b beyond this it is prohibited /b for one b to declare the praises of the Holy One, Blessed be He, /b by adding additional blessings to the i Amida /i . As b Rabbi Elazar said: What is /b the meaning of that b which is written: “Who can utter the mighty acts of the Lord? Who can declare all His praise?” /b (Psalms 106:2)? It means: b For whom is it fitting to utter the mighty acts of the Lord? /b Only b for one who can declare all His praise. /b And since no one is capable of declaring all of God’s praises, we must suffice with the set formula established by the Sages., b Rabba bar bar Ḥana said /b that b Rabbi Yoḥa said: /b With regard to b one who excessively declares the praises of the Holy One, Blessed be He, /b his fate b is /b to be b uprooted from the world, /b as it appears as if he had exhausted all of God’s praises. b As it is stated: “Shall it be told to Him when I speak? If a man says /b it, b he would be swallowed up” /b (Job 37:20). The Gemara interprets the verse as saying: Can all of God’s praises be expressed when I speak? If a man would say such a thing, he would be “swallowed up” as punishment.,The Gemara relates: b Rabbi Yehuda, a man of Kefar Gibboraya, and some say /b he was b a man of Kefar Gibbor Ĥayil, taught: What is /b the meaning of that b which is written: “For You silence is praise” /b (Psalms 65:2)? b The /b best b remedy of all is silence, /b i.e., the optimum form of praising God is silence. The Gemara relates: b When Rav Dimi came /b from Eretz Israel to Babylonia, b he said: In the West, /b Eretz Yisrael, b they say /b an adage: If b a word is /b worth one b i sela /i , silence is /b worth b two. /b ,§ It is taught in the mishna: b If one read /b the Megilla b by heart he has not fulfilled /b his obligation. The Gemara asks: b From where do we /b derive this? b Rava said: /b This is b derived /b by means of a verbal analogy between one instance of the term b remembrance /b and another instance of the term b remembrance. It is written here, /b with regard to the Megilla: b “That these days should be remembered” /b (Esther 9:28), b and it is written elsewhere: “And the Lord said to Moses: Write this for a memorial in the book, /b and rehearse it in the ears of Joshua: That I will utterly blot out the remembrance of Amalek from under the heavens” (Exodus 17:14). b Just as there, /b with regard to Amalek, remembrance is referring specifically to something written b in a book, /b as it is stated, “in the book,” b so too here, /b the Megilla remembrance is through being written b in a book. /b ,The Gemara raises a question: b But from where /b do we know b that this remembrance /b that is stated with regard to Amalek and to the Megilla involves b reading /b it out loud from a book? b Perhaps /b it requires b merely looking into /b the book, reading it silently. The Gemara answers: b It should not enter your mind /b to say this, as it was taught in a i baraita /i : The verse states: b “Remember /b what Amalek did to you” (Deuteronomy 25:17). One b might /b have thought that it suffices for one to remember this silently, b in his heart. /b But this cannot be, since b when it says /b subsequently: b “You shall not forget” /b (Deuteronomy 25:19), b it is /b already b referring to forgetting from the heart. How, /b then, b do I uphold /b the meaning of b “remember”? /b What does this command to remember add to the command to not forget? Therefore, it means that the remembrance must be expressed out loud, b with the mouth. /b ,§ It was taught further in the mishna: b If one read /b the Megilla b in /b Aramaic b translation he has not fulfilled /b his obligation. The Gemara asks: b What are the circumstances /b of this case? b If we say that /b the Megilla b was written in /b the original b biblical text, /b i.e., in Hebrew, b and he read it in /b Aramaic b translation, /b then b this is /b the same as reading it b by heart, /b as he is not reading the words written in the text, and the mishna has already stated that one does not fulfill his obligation by reading the Megilla by heart. The Gemara answers: b No, /b it is b necessary /b to teach this case as well, as it is referring to a case in which the Megilla b was written /b not in the original Hebrew but b in /b Aramaic b translation, and he read it /b as written, b in /b Aramaic b translation. /b ,§ The mishna continues: b However, for those who speak a foreign language, one may read /b the Megilla b in /b that b foreign language. /b The Gemara raises a difficulty: b But didn’t you say /b in the mishna: b If he read it in any /b other b language he has not fulfilled /b his obligation? The Gemara cites the answer of b Rav and Shmuel, who both say: /b When the mishna says: A foreign language, it is referring specifically to b the Greek foreign language, /b which has a unique status with regard to biblical translation.,The Gemara asks: b What are the circumstances /b of the case? b If we say that /b the Megilla b was written in i Ashurit /i , /b i.e., in Hebrew, b and he read it in Greek, this is /b the same as reading it b by heart, /b and the mishna teaches that one does not fulfill his obligation by reading by heart. The Gemara answers: b Rabbi Aḥa said /b that b Rabbi Elazar said: /b The mishna is dealing with a case in which the Megilla b was written in the Greek foreign language /b and was also read in that language.,Apropos statements in this line of tradition, the Gemara adds: b And Rabbi Aḥa /b further b said /b that b Rabbi Elazar said: From where /b is it derived b that the Holy One, Blessed be He, called Jacob El, /b meaning God? b As it is stated: /b “And he erected there an altar, b and he called it El, God of Israel” /b (Genesis 33:20). It is also possible to translate this as: And He, i.e., the God of Israel, called him, Jacob, El. Indeed, it must be understood this way, b as if it enters your mind /b to say that the verse should be understood as saying that b Jacob called the altar El, it should have /b specified the subject of the verb and written: b And Jacob called it /b El. b But /b since the verse is not written this way, the verse must be understood as follows: b He called Jacob El; and who called him El? The God of Israel. /b ,The Gemara returns to discussing languages for reading the Megilla and b raises an objection /b against Rav and Shmuel, who said that one may read the Megilla in Greek but not in other foreign languages. It is taught in a i baraita /i : b If one read /b the Megilla b in Coptic [ i Giptit /i ], i Ivrit /i , Elamite, Median, or Greek, he has not fulfilled /b his obligation, indicating that one cannot fulfill his obligation by reading the Megilla in Greek.,The Gemara answers: The clause in the mishna that teaches that the Megilla may be read in a foreign language to one who speaks that foreign language b is comparable only to that /b which was taught in a different i baraita /i : If one reads the Megilla b in Coptic to Copts, /b in b i Ivrit /i to i Ivrim /i , in Elamite to Elamites, or in Greek to Greeks, he has fulfilled /b his obligation. The Megilla may be read in any language, provided the listener understands that language.,The Gemara asks: But b if so, /b that one who reads the Megilla in a foreign language that he speaks fulfills his obligation, b why did Rav and Shmuel establish the /b ruling of the b mishna as /b referring specifically b to Greek? Let them interpret it /b as referring b to any foreign language /b that one speaks. The Gemara explains: b Rather, the mishna /b is to be understood b like the i baraita /i , /b that one who reads the Megilla in a language that he speaks fulfills his obligation; b and that which was stated /b in the name of b Rav and Shmuel was said /b as a b general /b statement, not relating to the mishna but as an independent ruling, as follows: b Rav and Shmuel both say: The Greek language is acceptable for everyone, /b i.e., anyone who reads the Megilla in Greek has fulfilled his obligation, even if he does not understand Greek.,The Gemara raises a difficulty: b But doesn’t /b the i baraita /i cited above b teach /b that if one reads the Megilla in b Greek to Greeks /b he has fulfilled his obligation? This implies that reading in Greek, b yes, /b this is acceptable for Greeks, but b for everyone /b else, b no, /b it is not. The Gemara answers: Rav and Shmuel disagree with this statement of the i baraita /i , because they b agree with /b the opinion of b Rabban Shimon ben Gamliel. As we learned /b in a mishna ( i Megilla /i 8b): b Rabban Shimon ben Gamliel says: Even /b for b books /b of the Bible, the Sages b did not permit them to be written /b in any foreign language b other than Greek, /b indicating that Greek has a special status, and is treated like the original Hebrew.,The Gemara asks: But if this was the intention of Rav and Shmuel, b let them state /b explicitly: b The i halakha /i is in accordance with /b the opinion of b Rabban Shimon ben Gamliel. /b Why did Rav and Shmuel formulate their statement as if they were issuing a new ruling? The Gemara answers: b Had they said /b simply b that the i halakha /i is in accordance with Rabban Shimon ben Gamliel, I would have said /b that b this applies /b only b to the other books /b of the Bible, b but /b with regard to b the Megilla, of which it is written: “According to their writing,” I would say /b that one does b not /b fulfill his obligation if he reads it in Greek. Therefore they stated their own opinion to b teach us /b that even in the case of the Megilla one fulfills his obligation if he reads it in Greek.,§ It was taught in the mishna: b And one who speaks a foreign language who heard /b the Megilla being read b in i Ashurit /i , /b i.e., in Hebrew, b has fulfilled /b his obligation. The Gemara asks: b But isn’t /b it so that b he does not understand what they are saying? /b Since he does not understand Hebrew, how does he fulfill his obligation? The Gemara answers: b It is just as it is /b with b women and uneducated people; /b they too understand little Hebrew, but nevertheless they fulfill their obligation when they hear the Megilla read in that language., b Ravina strongly objects to /b the premise of the question raised above, i.e., that someone who does not understand the original, untranslated language of the Megilla cannot fulfill his obligation. b Is that to say /b that even b we, /b the Sages, who are very well acquainted with Hebrew, b know /b for certain the meaning of the obscure words b i ha’aḥashteranim benei haramakhim /i /b (Esther 8:10), often translated as: “Used in the royal service, bred from the stud”? b But /b nevertheless, we fulfill the b mitzva of reading /b the Megilla b and publicizing the miracle /b of Purim by reading these words as they appear in the original text. b Here too, /b one who speaks a foreign language who hears the Megilla being read in Hebrew fulfills the b mitzva of reading /b the Megilla b and publicizing the /b Purim b miracle, /b even if he does not understand the words themselves.,§ The mishna continues: b If one reads /b the Megilla b at intervals /b [ b i seirugin /i /b ] b he has fulfilled /b his obligation. The Gemara relates that b the Sages did not know what is /b meant by the word b i seirugin /i . /b One day b they heard the maidservant in Rabbi /b Yehuda HaNasi’s b house saying to the Sages who were entering the house intermittently /b rather than in a single group: b How long are you going to enter i seirugin seirugin /i ? /b As she lived in Rabbi Yehuda HaNasi’s house and certainly heard the most proper Hebrew being spoken, they understood from this that the word i seirugin /i means at intervals.,It is similarly related that b the Sages did not know what is /b meant by the word b i ḥalogelogot /i , /b which appears in various i mishnayot /i and i baraitot /i . One day b they heard the maidservant in Rabbi /b Yehuda HaNasi’s b house saying to a certain man who was scattering purslane: How long will you go on scattering your i ḥalogelogot /i ? /b And from this they understood that i ḥalogelogot /i is purslane.,Likewise, b the Sages did not know what is /b meant by i salseleha /i in the verse: “Get b i wisdom…salseleha /i and it will exalt you” /b (Proverbs 4:7–8). One day b they heard the maidservant in Rabbi /b Yehuda HaNasi’s b house talking to a certain man who was twirling his hair, saying to him: How long will you go on twirling /b [ b i mesalsel /i /b ] b your hair? /b And from this they understood that the verse is saying: Turn wisdom around and around, and it will exalt you.,The Gemara relates additional examples: b The Sages did not know what is /b meant by the word i yehav /i in the verse: b “Cast upon the Lord your i yehav /i ” /b (Psalms 55:23). b Rabba bar bar Ḥana said: One time I was traveling with a certain Arab /b [ b i Tayya’a /i /b ] b and I was carrying a load, and he said to me: Take your i yehav /i and throw it on my camel, /b and I understood that i yehav /i means a load or burden.,And similarly, b the Sages did not know what is /b meant by the word i matatei /i in the verse: b “And I will i tatei /i it with the i matatei /i of destruction” /b (Isaiah 14:23). One day b they heard the maidservant in Rabbi /b Yehuda HaNasi’s b house saying to her friend: Take a i tateita /i and i tati /i the house, /b from which they understood that a i matatei /i is a broom, and the verb i tati /i means to sweep.,On the matter of reading the Megilla with interruptions, b the Sages taught /b the following i baraita /i : b If one reads the Megilla at intervals, /b pausing and resuming at intervals, b he has fulfilled /b his obligation. |
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12. Babylonian Talmud, Ketuvot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •persians, portrayals of, in the babylonian talmud, as references to the achaemenid, parthian, or sasanian empire Found in books: Mokhtarian (2021), Rabbis, Sorcerers, Kings, and Priests: The Culture of the Talmud in Ancient Iran. 51| 48a. רבי אליעזר בן יעקב אומר שארה כסותה לפום שארה תן כסותה שלא יתן לה לא של ילדה לזקינה ולא של זקינה לילדה כסותה ועונתה לפום עונתה תן כסותה שלא יתן חדשים בימות החמה ולא שחקים בימות הגשמים:,תני רב יוסף שארה זו קרוב בשר שלא ינהג בה מנהג פרסיים שמשמשין מטותיהן בלבושיהן מסייע ליה לרב הונא דאמר רב הונא האומר אי אפשי אלא אני בבגדי והיא בבגדה יוציא ונותן כתובה:,רבי יהודה אומר אפילו עני שבישראל וכו': מכלל דת"ק סבר הני לא היכי דמי אי דאורחה מ"ט דת"ק דאמר לא ואי דלאו אורחה מ"ט דר"י,לא צריכא כגון דאורחיה דידיה ולאו אורחה דידה ת"ק סבר כי אמרינן עולה עמו ואינה יורדת עמו הני מילי מחיים אבל לאחר מיתה לא,ורבי יהודה סבר אפילו לאחר מיתה אמר רב חסדא אמר מר עוקבא הלכה כרבי יהודה,ואמר רב חסדא אמר מר עוקבא מי שנשתטה בית דין יורדין לנכסיו וזנין ומפרנסין את אשתו ובניו ובנותיו ודבר אחר א"ל רבינא לרב אשי מ"ש מהא דתניא מי שהלך למדינת הים ואשתו תובעת מזונות בית דין יורדין לנכסיו וזנין ומפרנסין את אשתו אבל לא בניו ובנותיו ולא דבר אחר,א"ל ולא שאני לך בין יוצא לדעת ליוצא שלא לדעת,מאי דבר אחר רב חסדא אמר זה תכשיט רב יוסף אמר צדקה מ"ד תכשיט כ"ש צדקה מ"ד צדקה אבל תכשיט יהבינן לה דלא ניחא ליה דתינוול,אמר רב חייא בר אבין אמר רב הונא מי שהלך למדינת הים ומתה אשתו ב"ד יורדין לנכסיו וקוברין אותה לפי כבודו לפי כבודו ולא לפי כבודה,אימא אף לפי כבודו הא קמ"ל עולה עמו ואינה יורדת עמו ואפילו לאחר מיתה,אמר רב מתנה האומר אם מתה לא תקברוה מנכסיו שומעין לו מ"ש כי אמר דנפלי נכסי קמי יתמי כי לא אמר נמי נכסי קמי יתמי רמו,אלא האומר אם מת הוא לא תקברוהו מנכסיו אין שומעין לו לאו כל הימנו שיעשיר את בניו ויפיל עצמו על הציבור:, big strongמתני׳ /strong /big לעולם היא ברשות האב עד שתכנס | 48a. b Rabbi Eliezer ben Ya’akov says /b that b i she’era /i /b and b i kesuta /i /b should be interpreted as follows: b In accordance with her flesh [ i she’era /i ], /b i.e., her age, b give her clothing [ i kesuta /i ]. /b This means b that he should not give /b the garments b of a young girl to an elderly woman, nor those of an elderly woman to a young girl. /b Similarly, b i kesuta /i and i onata /i /b are linked: b In accordance with the time /b of year b [ i onata /i ], give her clothing [ i kesuta /i ], /b meaning b that he should not give new, /b heavy clothes b in the summer, nor worn-out /b garments b in the rainy season, /b i.e., the winter, when she requires heavier, warmer clothes. The entire phrase, therefore, refers only to a husband’s obligation to provide clothing for his wife., b Rav Yosef taught /b the following i baraita /i : b “ i She’era /i ,” this /b is referring to b closeness of flesh /b during intercourse, which teaches b that he should not treat her in the manner of Persians, who have conjugal relations in their clothes. /b The Gemara comments: This i baraita /i b supports /b the opinion of b Rav Huna, as Rav Huna said: /b With regard to b one who says: I do not want /b to have intercourse with my wife b unless I am in my clothes and she is in her clothes, he must divorce /b his wife b and give /b her the payment for her b marriage contract. /b This is in keeping with the opinion of the i tanna /i of the i baraita /i that the Torah mandates the intimacy of flesh during sexual relations.,§ The mishna teaches that b Rabbi Yehuda says: Even the poorest /b man b of the Jewish people /b may not provide fewer than two flutes and a lamenting woman for his wife’s funeral. The Gemara infers: This proves b by inference that the first, /b anonymous b i tanna /i /b cited in the mishna b holds /b that b these /b are b not /b part of a husband’s obligations. The Gemara asks: b What are the circumstances? If /b this b is /b the b common /b custom in b her /b family at funerals, b what is the reason for /b the opinion of b the first i tanna /i who said /b that he does b not /b have to do so? If he neglected to provide these items he would be treating her with disrespect. b And if /b this b is not /b the b common /b custom in b her /b family, b what is the reason for /b the opinion of b Rabbi Yehuda? /b ,The Gemara answers: b No, /b it is b necessary /b to state their dispute in a case b where /b it is the b common /b custom for b his /b family according to its social status, b but /b it is b not common /b for b her /b family according to its social status. b The first i tanna /i holds: When we say /b that a woman who marries a man b ascends with him, /b i.e., she must be treated as equal in status to her husband if his social status is higher than hers, b and does not descend with him /b if he is from a lower social status, b this applies only /b when they are b alive, but after death /b the Sages did b not /b enforce this rule., b And Rabbi Yehuda maintains: Even after death /b she must be treated in accordance with his status, which means that if those in his family are mourned with flutes and lamenting women, he must provide the same for her funeral. b Rav Ḥisda said /b that b Mar Ukva said: The i halakha /i is in accordance with /b the opinion of b Rabbi Yehuda. /b ,Apropos this ruling, the Gemara cites another statement that b Rav Ḥisda said /b that b Mar Ukva said: /b With regard to b one who became insane, /b the b court enters his property and feeds and provides a livelihood for his wife, his sons, and his daughters, and /b it also gives b something else, /b as will be explained. b Ravina said to Rav Ashi: /b In b what /b way b is /b this case b different from that which is taught /b in a i baraita /i : In the case of b one who went overseas and his wife claims sustece, /b the b court descends to his property and feeds and provides a livelihood for his wife, but not /b for b his sons and daughters and /b does b not /b give b something else. /b If a father is not obligated to sustain his children in his absence, what is different about a situation where he is mad?,Rav Ashi b said to /b Ravina: b Is there no difference for you between /b a man who b leaves /b his responsibilities b knowingly and one who leaves /b them b unknowingly? /b A father who lost his sanity did not do so by his own choice, and therefore it can be assumed that he would want to provide for his children from his possessions, despite the fact that he is not obligated to do so. By contrast, if he went overseas he freely decided to depart, and one would think that he would leave enough for his sons and daughters. If he failed to do so, he has demonstrated that he does not want to provide for them.,The Gemara asks: b What is /b this b something else /b mentioned in the i baraita /i ? b Rav Ḥisda said: This is /b a wife’s b ornaments, /b to which she is entitled in addition to her sustece. b Rav Yosef said: /b It is money for b charity. /b The Gemara comments: According to b the one who says /b that the court does not pay for a woman’s b ornaments /b from her husband’s property if he has gone overseas, b all the more so /b he maintains that the husband’s property is not taken for b charity. /b Conversely, b the one who says /b that the court does not give money for b charity /b holds that this applies only to charity, b but it does give her ornaments, /b as it is assumed b that it is not satisfactory for him /b that his wife b be demeaned /b by a lack of jewelry., b Rav Ḥiyya bar Avin said /b that b Rav Huna said: /b In the case of b one who went overseas and his wife died, /b the b court enters his property and buries her in accordance with his dignity. /b The Gemara asks: Does the court act b in accordance with his dignity and not in accordance with her dignity? /b What if she came from a more dignified family than her husband?,The Gemara answers: b Say /b that Rav Ḥiyya bar Avin meant: b Even in accordance with his dignity, /b i.e., if his family was more distinguished than hers, he must bury her in accordance with the dignity of his family. The Gemara adds: b This /b comes to b teach us /b that b she ascends with him /b to his social status b and does not descend with him, and /b this principle applies b even after /b her b death, /b in accordance with Rabbi Yehuda’s opinion in the mishna., b Rav Mattana said: /b In the case of b one who says /b that b if /b his wife b dies, /b they should b not bury her /b using funds b from his property, /b the court b listens to him. /b The Gemara asks: b What is different /b about the case b when /b he b says /b this command that induces the court to comply with his wishes? It is due to the fact b that the property has come before the orphans /b as an inheritance, while the obligation to bury her is not incumbent upon them but is a duty of the inheritors of her marriage contract. However, b even if he did not state /b the above preference, b the property is cast before the orphans /b and it belongs to them. What does it matter whether or not the husband issued a command to this effect?, b Rather, /b the Gemara amends Rav Mattana’s statement: With regard to b one who says /b that b if he /b himself b dies, /b they should b not bury him /b using funds b from his property, one does not listen to him, /b but the court spends his money without resorting to charity. The reason for this is that it is b not in his power to enrich his sons /b by saving them this expense b and to cast himself /b as a burden b on the community. /b , strong MISHNA: /strong Even after she is betrothed, a daughter b is always under her father’s authority until she enters /b |
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13. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Hayes (2022), The Literature of the Sages: A Re-Visioning, 404; Mokhtarian (2021), Rabbis, Sorcerers, Kings, and Priests: The Culture of the Talmud in Ancient Iran. 51| 8b. ואפילו (במדבר לב) עטרות ודיבון שכל המשלים פרשיותיו עם הצבור מאריכין לו ימיו ושנותיו,רב ביבי בר אביי סבר לאשלומינהו לפרשייתא דכולא שתא במעלי יומא דכפורי תנא ליה חייא בר רב מדפתי כתיב (ויקרא כג) ועניתם את נפשתיכם בתשעה לחדש בערב,וכי בתשעה מתענין והלא בעשרה מתענין אלא לומר לך כל האוכל ושותה בתשיעי מעלה עליו הכתוב כאילו מתענה תשיעי ועשירי.,סבר לאקדומינהו אמר ליה ההוא סבא תנינא ובלבד שלא יקדים ושלא יאחר,כדאמר להו ר' יהושע בן לוי לבניה אשלימו פרשיותייכו עם הצבור שנים מקרא ואחד תרגום,והזהרו בורידין כרבי יהודה דתנן רבי יהודה אומר עד שישחוט את הורידין,והזהרו בזקן ששכח תלמודו מחמת אונסו דאמרינן לוחות ושברי לוחות מונחות בארון,אמר להו רבא לבניה כשאתם חותכין בשר אל תחתכו על גב היד איכא דאמרי משום סכנה ואיכא דאמרי משום קלקול סעודה,ואל תשבו על מטת ארמית ואל תעברו אחורי בית הכנסת בשעה שהצבור מתפללין. ואל תשבו על מטת ארמית. איכא דאמרי לא תגנו בלא ק"ש ואיכא דאמרי דלא תנסבו גיורתא וא"ד ארמית ממש,ומשום מעשה דרב פפא דרב פפא אזל לגבי ארמית הוציאה לו מטה אמרה לו שב אמר לה איני יושב עד שתגביהי את המטה הגביהה את המטה ומצאו שם תינוק מת מכאן אמרו חכמים אסור לישב על מטת ארמית,ואל תעברו אחורי בית הכנסת בשעה שהצבור מתפללין מסייע ליה לרבי יהושע בן לוי דאמר ר' יהושע בן לוי אסור לו לאדם שיעבור אחורי בית הכנסת בשעה שהצבור מתפללין,אמר אביי ולא אמרן אלא דליכא פתחא אחרינא אבל איכא פתחא אחרינא לית לן בה ולא אמרן אלא דליכא בי כנישתא אחרינא אבל איכא בי כנישתא אחרינא לית לן בה ולא אמרן אלא דלא דרי טונא ולא רהיט ולא מנח תפילין אבל איכא חד מהנך לית לן בה:,תניא אמר ר"ע בשלשה דברים אוהב אני את המדיים כשחותכין את הבשר אין חותכין אלא על גבי השולחן כשנושקין אין נושקין אלא על גב היד וכשיועצין אין יועצין אלא בשדה,אמר רב אדא בר אהבה מאי קראה (בראשית לא) וישלח יעקב ויקרא לרחל וללאה השדה אל צאנו:,תניא אמר רבן גמליאל בשלשה דברים אוהב אני את הפרסיים הן צנועין באכילתן וצנועין בבית הכסא וצנועין בדבר אחר:,(ישעיהו יג) אני צויתי למקודשי תני רב יוסף אלו הפרסיים המקודשין ומזומנין לגיהנם:,רבן גמליאל אומר וכו': אמר רב יהודה אמר שמואל הלכה כר"ג,תניא ר"ש בן יוחי אומר פעמים שאדם קורא ק"ש שתי פעמים בלילה אחת קודם שיעלה עמוד השחר ואחת לאחר שיעלה עמוד השחר ויוצא בהן ידי חובתו אחת של יום ואחת של לילה.,הא גופא קשיא אמרת פעמים שאדם קורא קרית שמע שתי פעמים בלילה אלמא לאחר שיעלה עמוד השחר ליליא הוא והדר תני יוצא בהן ידי חובתו אחת של יום ואחת של לילה אלמא יממא הוא,לא לעולם ליליא הוא והא דקרי ליה יום דאיכא אינשי דקיימי בההיא שעתא,אמר רב אחא בר חנינא אמר רבי יהושע בן לוי הלכה כרבי שמעון בן יוחי,איכא דמתני להא דרב אחא בר חנינא אהא דתניא רבי שמעון בן יוחי אומר משום ר' עקיבא פעמים שאדם קורא ק"ש שתי פעמים ביום אחת קודם הנץ החמה ואחת לאחר הנץ החמה ויוצא בהן ידי חובתו אחת של יום ואחת של לילה,הא גופא קשיא אמרת פעמים שאדם קורא קרית שמע שתי פעמים ביום אלמא קודם הנץ החמה יממא הוא והדר תני יוצא בהן ידי חובתו אחת של יום ואחת של לילה אלמא ליליא הוא | 8b. This applies to every verse, b even /b a verse like: b “Atarot and Divon /b and Yazer and Nimra and Ḥeshbon and Elaleh and Sevam and Nevo and Beon” (Numbers 32:3). While that verse is comprised entirely of names of places that are identical in Hebrew and Aramaic, one is nevertheless required to read the verse twice and its translation once, b as one who completes his /b Torah b portions with the congregation /b is rewarded that b his days and years are extended. /b , b Rav Beivai bar Abaye thought to finish all the /b Torah b portions of the entire year, /b which he had been unable to complete at their appointed time, b on the eve of Yom Kippur /b when he would have time to do so. But b Ḥiyya bar Rav of Difti taught him: It is written /b with regard to Yom Kippur: b “And you shall afflict your souls on the ninth day of the month in the evening, /b from evening to evening you shall keep your Sabbath” (Leviticus 23:32).,The Gemara wonders: b And does one fast on the ninth /b of Tishrei? b Doesn’t one fast on the tenth of Tishrei, /b as the Torah says at the beginning of that portion: “However, on the tenth day of this seventh month is the Day of Atonement; there shall be a holy convocation for you, and you shall afflict your souls” (Leviticus 23:27)? b Rather, /b this verse comes b to tell you: One who eats and drinks on the ninth /b day of Tishrei in preparation for the fast the next day, b the verse ascribes him /b credit b as if he fasted on /b both b the ninth and the tenth /b of Tishrei. Ḥiyya bar Rav of Difti cited this verse to Rav Beivai bar Abaye to teach him that Yom Kippur eve is dedicated to eating and drinking, not to completing the Torah portions one may have missed throughout the year.,When Rav Beivai heard this, b he thought to /b read the Torah portions b earlier, /b before they were to be read by the community. b A certain /b unnamed b elder told him, we learned: As long as one does not /b read the Torah portions b earlier or later /b than the congregation. One must read them together with the congregation., b As Rabbi Yehoshua ben Levi told his sons: Complete your portions with the congregation, the Bible /b text b twice and /b the b translation once. /b ,He also advised them: b Be careful with the /b jugular b veins, in accordance with /b the opinion of b Rabbi Yehuda, as we learned /b in a mishna with regard to the laws of ritual slaughter: b Rabbi Yehuda said: /b Cutting the trachea and esophagus in the ritual slaughter of a bird does not render the bird kosher b until he slaughters the /b jugular b veins /b as well. While this is not halakhically required, it is appropriate to do so to prevent significant amounts of blood from remaining in the bird.,Rabbi Yehoshua ben Levi further advised: b And be careful /b to continue to respect b an elder who has forgotten his /b Torah b knowledge due to /b circumstances b beyond his control. /b Even though he is no longer a Torah scholar, he must still be respected for the Torah that he once possessed. b As we say: /b Both b the tablets /b of the Covet b and the broken tablets are placed in the Ark /b of the Covet in the Temple. Even though the first tablets were broken, their sanctity obligates one not to treat them with contempt. An elder who forgot the Torah knowledge he once possessed is likened to these broken tablets., b Rava said to his sons /b three bits of advice: b When you cut meat, do not cut it on your hand. /b The Gemara offers two explanations for this. b Some say: Due to /b the b danger /b that one might accidentally cut his hand, b and some say: Due to /b the fact that it could b ruin the meal, /b as even if one only cut himself slightly, that small amount of blood could still spoil the meat and render it repulsive to eat., b And /b Rava also advised: b Do not sit on the bed of an Aramean woman, and do not pass by a synagogue when the community is praying. /b The Gemara explains: b Some say: Do not sit on the bed of an Aramean woman /b means b one should not go to sleep without reciting i Shema, /i /b as by doing so, it is tantamount to sleeping in the bed of a non-Jew, as his conduct is unbecoming a Jew. b Others say: /b This means that b one should not marry a woman who converted, /b and it is better to marry a woman who was born Jewish. b And some say: /b It b literally /b means that one should not sit on the bed of b an Aramean, /b i.e., a non-Jewish b woman. /b ,This bit of advice was b due to an incident /b involving b Rav Pappa. Rav Pappa went to /b visit b an Aramean woman. She took out a bed /b and b she said to him: Sit. He said to her: I will not sit until you lift the /b sheets covering the b bed. /b She did so b and they found a dead baby there. /b Had Rav Pappa sat upon the bed, he would have been blamed for killing the baby. b From /b that incident, b the Sages said: One is prohibited from sitting on the bed of an Aramean woman. /b , b And /b Rava’s third bit of advice was, b do not pass behind a synagogue while the congregation is praying. This /b statement b supports /b the opinion of b Rabbi Yehoshua ben Levi, /b as b Rabbi Yehoshua ben Levi said: One is prohibited from passing behind a synagogue while the congregation is praying /b because they will suspect that he does not want to pray, and it is a show of contempt for the synagogue., b Abaye /b introduced several caveats to Rabbi Yehoshua ben Levi’s statement and b said: /b br b We only said /b this prohibition if b there is no other entrance /b to the synagogue, b but /b if b there is /b another entrance, since it is possible that he will simply use the second entrance, they will not suspect him, and the prohibition b does not apply. /b br b And we only said /b this prohibition if b there is no other synagogue /b in the city, b but /b if b there is another synagogue, /b the prohibition b does not apply. /b br b And we only said /b this prohibition when b he is not carrying a burden, and not running, and not wearing phylacteries. But /b if b one of those /b factors b applies /b , the prohibition b does not apply. /b If he is carrying a burden or running, clearly he is occupied with his work. If he is wearing phylacteries, it is evident that he is a God-fearing individual and they will not suspect him.,The Gemara cites a statement from a i baraita /i , along the lines of Rava’s advice to refrain from cutting meat on one’s hands: b Rabbi Akiva said: In three aspects /b of their conduct, b I like the Medes, /b and we should learn from their practices. b When they cut meat, they cut it only on the table /b and not on their hands; b when they kiss, /b either as a show of affection or honor, b they kiss only the back of the hand /b and do not give the person being kissed an unpleasant feeling; and b when they hold counsel, they only hold counsel in the field /b so others will not hear their secrets., b Rav Adda bar Ahava said: /b From b what verse /b is this derived? From the verse, b “And Jacob sent and he called Rachel and Leah to the field to his flock” /b (Genesis 31:4); it was only there in the field that he held counsel with them., b It was taught /b in a i baraita /i , b Rabban Gamliel said: In three aspects /b of their conduct, b I like the Persians: /b They are a modest people; b they are modest in their eating, they are modest in the lavatory, and they are modest in another matter, /b i.e., sexual relations.,While they have been praised here regarding certain specific aspects of their conduct, the Gemara proceeds to offer another perspective on the Persians based on a verse describing the destruction of Babylonia at the hands of the Persian and Medean armies: b “I have commanded My consecrated ones; /b I have also called My mighty ones for My anger, even My proudly exulting ones” (Isaiah 13:3). b Rav Yosef taught /b a i baraita /i : b These are the Persians who are consecrated and designated for Gehenna, /b for they have been sent by God to carry out his mission of anger, and they will be sent to Gehenna.,The Gemara returns to explain the mishna, in which we learned that b Rabban Gamliel says: /b One may recite i Shema /i until dawn. b Rav Yehuda said /b that b Shmuel said: The i halakha /i is in accordance with /b the opinion of b Rabban Gamliel. /b , b It was taught /b in a i baraita /i : Based on Rabban Gamliel’s ruling, b Rabbi Shimon ben Yoḥai said: At times, one recites i Shema /i twice at night, once /b just b before dawn and once /b just b after dawn, and he thereby fulfills his obligation /b to recite i Shema /i , b one of the day and one of the night. /b According to Rabban Gamliel, the i Shema /i that he recited before dawn fulfills his evening obligation and the i Shema /i that he recited after dawn fulfills his morning obligation., b This /b i Tosefta /i b is self-contradictory. /b Initially, b you said: At times one recites i Shema /i twice at night. Apparently, /b the time just b after dawn is /b still b night. And then you taught: He thereby fulfills his obligation /b to recite i Shema /i b one of the day and one of the night. Apparently, /b the time in question b is /b considered b day, /b as otherwise, he would not have fulfilled his obligation to recite i Shema /i during the day. There is an internal contradiction with regard to the status of the time just after dawn. Is it considered day or night?,The Gemara answers: b No, /b there is no contradiction. b Actually, /b the time just after dawn, when it is still dark, b is /b considered b night and the fact that it is referred to /b here as b day /b is because b there are people who rise /b from their sleep b at that time /b and, if the need arises, it can be characterized as i bekumekha /i , when you rise, despite the fact that it is still night., b Rav Aḥa bar Ḥanina said /b that b Rabbi Yehoshua ben Levi said: The /b i halakha /i b is in accordance with /b the opinion of b Rabbi Shimon ben Yoḥai. /b , b Some teach this /b statement b of Rav Aḥa bar Ḥanina, /b in which he ruled that the i halakha /i is in accordance with the opinion of Rabbi Shimon ben Yoḥai, b with regard to this /b i halakha /i , which is stylistically similar to the previous i halakha /i . b As it was taught /b in a i baraita /i that b Rabbi Shimon ben Yoḥai said in the name of Rabbi Akiva: At times, one recites i Shema /i twice during the day, once /b just b before sunrise and once /b just b after sunrise, and he thereby fulfills his /b dual b obligation /b to recite i Shema /i : b One, /b that he recites after sunrise, i Shema /i b of the day, and one, /b that he recites before sunrise, i Shema /i b of the night. /b , b This /b i baraita /i b is self-contradictory. /b Initially, b you said: “At times one recites i Shema /i twice during the day.” Apparently, /b the time just b before sunrise is /b considered b day. And then you taught: “He thereby fulfills his /b dual b obligation /b to recite i Shema /i , b one of the day and one of the night.” Apparently, /b the time in question b is /b considered b night, /b as otherwise, he could not thereby fulfill his obligation to recite i Shema /i during the night. |
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| 14. Babylonian Talmud, Bava Metzia, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •shapur i (sasanian king), in middle persian sources Found in books: Mokhtarian (2021), Rabbis, Sorcerers, Kings, and Priests: The Culture of the Talmud in Ancient Iran. 83, 84 |
| 15. Babylonian Talmud, Yoma, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •persians, portrayals of, in the babylonian talmud, as references to the achaemenid, parthian, or sasanian empire Found in books: Mokhtarian (2021), Rabbis, Sorcerers, Kings, and Priests: The Culture of the Talmud in Ancient Iran. 51 |
| 16. Papyri, P.Harrauer, 33 Tagged with subjects: •persians (sasanian) Found in books: Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 311 |
| 17. Papyri, P.Count, 15 Tagged with subjects: •persians (sasanian) Found in books: Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 311 |
| 19. Papyri, Cpj, 128, 28, 36, 416, 22 Tagged with subjects: •nan Found in books: Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 311 |
| 20. Babylonian Talmud, Shab, None Tagged with subjects: •nan Found in books: Hayes (2022), The Literature of the Sages: A Re-Visioning, 402 |
| 21. Papyri, P.Ent., 8 Tagged with subjects: •persians (sasanian) Found in books: Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 311 |
| 22. Papyri, P.Tcd, 72 Tagged with subjects: •persians (sasanian) Found in books: Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 311 |
| 24. Papyri, Cpr, 9, 8 Tagged with subjects: •nan Found in books: Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 311 |
| 25. Babylonian Talmud, Avodah Zarah, None Tagged with subjects: •shapur i (sasanian king), in middle persian sources Found in books: Mokhtarian (2021), Rabbis, Sorcerers, Kings, and Priests: The Culture of the Talmud in Ancient Iran. 81 |
| 26. Papyri, P.Lond., 2.194 Tagged with subjects: •persians (sasanian) Found in books: Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 311 |
| 27. Papyri, Wilcken, Chrest., 198 Tagged with subjects: •persians (sasanian) Found in books: Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 311 |
| 28. Papyri, P.Oxy., 55.3805 Tagged with subjects: •persians (sasanian) Found in books: Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 427 |
