1. Hebrew Bible, Deuteronomy, 4.16-4.19, 6.4, 16.21 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •r. aqiva Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 479, 553| 4.16. "פֶּן־תַּשְׁחִתוּן וַעֲשִׂיתֶם לָכֶם פֶּסֶל תְּמוּנַת כָּל־סָמֶל תַּבְנִית זָכָר אוֹ נְקֵבָה׃", 4.17. "תַּבְנִית כָּל־בְּהֵמָה אֲשֶׁר בָּאָרֶץ תַּבְנִית כָּל־צִפּוֹר כָּנָף אֲשֶׁר תָּעוּף בַּשָּׁמָיִם׃", 4.18. "תַּבְנִית כָּל־רֹמֵשׂ בָּאֲדָמָה תַּבְנִית כָּל־דָּגָה אֲשֶׁר־בַּמַּיִם מִתַּחַת לָאָרֶץ׃", 4.19. "וּפֶן־תִּשָּׂא עֵינֶיךָ הַשָּׁמַיְמָה וְרָאִיתָ אֶת־הַשֶּׁמֶשׁ וְאֶת־הַיָּרֵחַ וְאֶת־הַכּוֹכָבִים כֹּל צְבָא הַשָּׁמַיִם וְנִדַּחְתָּ וְהִשְׁתַּחֲוִיתָ לָהֶם וַעֲבַדְתָּם אֲשֶׁר חָלַק יְהוָה אֱלֹהֶיךָ אֹתָם לְכֹל הָעַמִּים תַּחַת כָּל־הַשָּׁמָיִם׃", 6.4. "שְׁמַע יִשְׂרָאֵל יְהוָה אֱלֹהֵינוּ יְהוָה אֶחָד׃", 16.21. "לֹא־תִטַּע לְךָ אֲשֵׁרָה כָּל־עֵץ אֵצֶל מִזְבַּח יְהוָה אֱלֹהֶיךָ אֲשֶׁר תַּעֲשֶׂה־לָּךְ׃", | 4.16. "lest ye deal corruptly, and make you a graven image, even the form of any figure, the likeness of male or female,", 4.17. "the likeness of any beast that is on the earth, the likeness of any winged fowl that flieth in the heaven,", 4.18. "the likeness of any thing that creepeth on the ground, the likeness of any fish that is in the water under the earth; .", 4.19. "and lest thou lift up thine eyes unto heaven, and when thou seest the sun and the moon and the stars, even all the host of heaven, thou be drawn away and worship them, and serve them, which the LORD thy God hath allotted unto all the peoples under the whole heaven.", 6.4. "HEAR, O ISRAEL: THE LORD OUR GOD, THE LORD IS ONE.", 16.21. "Thou shalt not plant thee an Asherah of any kind of tree beside the altar of the LORD thy God, which thou shalt make thee.", |
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2. Hebrew Bible, Leviticus, 19.4, 26.1 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •r. aqiva Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 479| 19.4. "אַל־תִּפְנוּ אֶל־הָאֱלִילִים וֵאלֹהֵי מַסֵּכָה לֹא תַעֲשׂוּ לָכֶם אֲנִי יְהוָה אֱלֹהֵיכֶם׃", 26.1. "לֹא־תַעֲשׂוּ לָכֶם אֱלִילִם וּפֶסֶל וּמַצֵּבָה לֹא־תָקִימוּ לָכֶם וְאֶבֶן מַשְׂכִּית לֹא תִתְּנוּ בְּאַרְצְכֶם לְהִשְׁתַּחֲוֺת עָלֶיהָ כִּי אֲנִי יְהוָה אֱלֹהֵיכֶם׃", 26.1. "וַאֲכַלְתֶּם יָשָׁן נוֹשָׁן וְיָשָׁן מִפְּנֵי חָדָשׁ תּוֹצִיאוּ׃", | 19.4. "Turn ye not unto the idols, nor make to yourselves molten gods: I am the LORD your God.", 26.1. "Ye shall make you no idols, neither shall ye rear you up a graven image, or a pillar, neither shall ye place any figured stone in your land, to bow down unto it; for I am the LORD your God.", |
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3. Hebrew Bible, Exodus, 17.12, 20.4, 20.20 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •r. aqiva Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 348, 479| 17.12. "וִידֵי מֹשֶׁה כְּבֵדִים וַיִּקְחוּ־אֶבֶן וַיָּשִׂימוּ תַחְתָּיו וַיֵּשֶׁב עָלֶיהָ וְאַהֲרֹן וְחוּר תָּמְכוּ בְיָדָיו מִזֶּה אֶחָד וּמִזֶּה אֶחָד וַיְהִי יָדָיו אֱמוּנָה עַד־בֹּא הַשָּׁמֶשׁ׃", 20.4. "לֹא תַעֲשֶׂה־לְךָ פֶסֶל וְכָל־תְּמוּנָה אֲשֶׁר בַּשָּׁמַיִם מִמַּעַל וַאֲשֶׁר בָּאָרֶץ מִתַָּחַת וַאֲשֶׁר בַּמַּיִם מִתַּחַת לָאָרֶץ", | 17.12. "But Moses’hands were heavy; and they took a stone, and put it under him, and he sat thereon; and Aaron and Hur stayed up his hands, the one on the one side, and the other on the other side; and his hands were steady until the going down of the sun.", 20.4. "Thou shalt not make unto thee a graven image, nor any manner of likeness, of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth;", 20.20. "Ye shall not make with Me—gods of silver, or gods of gold, ye shall not make unto you.", |
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4. New Testament, Mark, 6.45-6.52 (1st cent. CE - 1st cent. CE) Tagged with subjects: •aqiva, r. Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 249| 6.45. Καὶ εὐθὺς ἠνάγκασεν τοὺς μαθητὰς αὐτοῦ ἐμβῆναι εἰς τὸ πλοῖον καὶ προάγειν εἰς τὸ πέραν πρὸς Βηθσαιδάν, ἕως αὐτὸς ἀπολύει τὸν ὄχλον. 6.46. καὶ ἀποταξάμενος αὐτοῖς ἀπῆλθεν εἰς τὸ ὄρος προσεύξασθαι. 6.47. καὶ ὀψίας γενομένης ἦν τὸ πλοῖον ἐν μέσῳ τῆς θαλάσσης, καὶ αὐτὸς μόνος ἐπὶ τῆς γῆς. 6.48. καὶ ἰδὼν αὐτοὺς βασανιζομένους ἐν τῷ ἐλαύνειν, ἦν γὰρ ὁ ἄνεμος ἐναντίος αὐτοῖς, περὶ τετάρτην φυλακὴν τῆς νυκτὸς ἔρχεται πρὸς αὐτοὺς περιπατῶν ἐπὶ τῆς θαλάσσης· καὶ ἤθελεν παρελθεῖν αὐτούς. 6.49. οἱ δὲ ἰδόντες αὐτὸν ἐπὶ τῆς θαλάσσης περιπατοῦντα ἔδοξαν ὅτι φάντασμά ἐστιν καὶ ἀνέκραξαν, 6.50. πάντες γὰρ αὐτὸν εἶδαν καὶ ἐταράχθησαν. ὁ δὲ εὐθὺς ἐλάλησεν μετʼ αὐτῶν, καὶ λέγει αὐτοῖς Θαρσεῖτε, ἐγώ εἰμι, μὴ φοβεῖσθε. 6.51. καὶ ἀνέβη πρὸς αὐτοὺς εἰς τὸ πλοῖον, καὶ ἐκόπασεν ὁ ἄνεμος. 6.52. καὶ λίαν ἐν ἑαυτοῖς ἐξίσταντο, οὐ γὰρ συνῆκαν ἐπὶ τοῖς ἄρτοις, ἀλλʼ ἦν αὐτῶν ἡ καρδία πεπωρωμένη. | 6.45. Immediately he made his disciples get into the boat, and to go ahead to the other side, to Bethsaida, while he himself sent the multitude away. 6.46. After he had taken leave of them, he went up the mountain to pray. 6.47. When evening had come, the boat was in the midst of the sea, and he was alone on the land. 6.48. Seeing them distressed in rowing, for the wind was contrary to them, about the fourth watch of the night he came to them, walking on the sea, and he would have passed by them, 6.49. but they, when they saw him walking on the sea, supposed that it was a ghost, and cried out; 6.50. for they all saw him, and were troubled. But he immediately spoke with them, and said to them, "Cheer up! It is I! Don't be afraid." 6.51. He got into the boat with them; and the wind ceased, and they were very amazed among themselves, and marveled; 6.52. for they hadn't understood about the loaves, but their hearts were hardened. |
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5. New Testament, Luke, 4.16-4.30 (1st cent. CE - 1st cent. CE) Tagged with subjects: •r. aqiva Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 348, 582| 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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6. New Testament, Acts, 13.14-13.41 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •r. aqiva Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 582| 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. | 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.'" |
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| 7. New Testament, 1 Corinthians, 36.5 (1st cent. CE - 1st cent. CE) Tagged with subjects: •r. aqiva Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 582 |
8. Mishnah, Taanit, 1.4, 3.6 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •r. aqiva Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 495| 1.4. "הִגִּיעַ שִׁבְעָה עָשָׂר בְּמַרְחֶשְׁוָן וְלֹא יָרְדוּ גְשָׁמִים, הִתְחִילוּ הַיְחִידִים מִתְעַנִּין שָׁלשׁ תַּעֲנִיּוֹת. אוֹכְלִין וְשׁוֹתִין מִשֶּׁחֲשֵׁכָה, וּמֻתָּרִין בִּמְלָאכָה וּבִרְחִיצָה וּבְסִיכָה וּבִנְעִילַת הַסַּנְדָּל וּבְתַשְׁמִישׁ הַמִּטָּה: \n", 3.6. "מַעֲשֶׂה שֶׁיָּרְדוּ זְקֵנִים מִירוּשָׁלַיִם לְעָרֵיהֶם, וְגָזְרוּ תַעֲנִית עַל שֶׁנִּרְאָה כִמְלֹא פִי תַנּוּר שִׁדָּפוֹן בְּאַשְׁקְלוֹן. וְעוֹד גָּזְרוּ תַעֲנִית עַל שֶׁאָכְלוּ זְאֵבִים שְׁנֵי תִינוֹקוֹת בְּעֵבֶר הַיַּרְדֵּן. רַבִּי יוֹסֵי אוֹמֵר, לֹא עַל שֶׁאָכְלוּ, אֶלָּא עַל שֶׁנִּרְאָה: \n", | 1.4. "If the seventeenth of Marheshvan came and no rain fell, individuals begin to fast three fasts. They eat and drink after it gets dark and they are permitted to do work, to bathe, to anoint themselves with oil, to wear shoes, and to have marital relations.", 3.6. "It once happened that elders went down from Jerusalem to their own cities and ordered a fast because there was seen in Ashkelon a shidafon which affected as much grain as would fill an oven [with loaves]. They also decreed a fast because wolves devoured two children on the other side of the Jordan. Rabbi Yose says: not because they devoured [the children] but [merely] because they were seen.", |
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9. Mishnah, Nedarim, 5.5 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •r. aqiva Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 455| 5.5. "וְאֵיזֶהוּ דָבָר שֶׁל עוֹלֵי בָבֶל, כְּגוֹן הַר הַבַּיִת וְהָעֲזָרוֹת וְהַבּוֹר שֶׁבְּאֶמְצַע הַדֶּרֶךְ. וְאֵיזֶהוּ דָבָר שֶׁל אוֹתָהּ הָעִיר, כְּגוֹן הָרְחָבָה וְהַמֶּרְחָץ, וּבֵית הַכְּנֶסֶת וְהַתֵּבָה וְהַסְּפָרִים. וְהַכּוֹתֵב חֶלְקוֹ לַנָּשִׂיא. רַבִּי יְהוּדָה אוֹמֵר, אֶחָד כּוֹתֵב לַנָּשִׂיא וְאֶחָד כּוֹתֵב לְהֶדְיוֹט. מַה בֵּין כּוֹתֵב לַנָּשִׂיא לְכוֹתֵב לְהֶדְיוֹט, שֶׁהַכּוֹתֵב לַנָּשִׂיא אֵינוֹ צָרִיךְ לְזַכּוֹת. וַחֲכָמִים אוֹמְרִים, אֶחָד זֶה וְאֶחָד זֶה צְרִיכִין לְזַכּוֹת. לֹא דִבְּרוּ בַנָּשִׂיא אֶלָּא בַהֹוֶה. רַבִּי יְהוּדָה אוֹמֵר, אֵין אַנְשֵׁי גָלִיל צְרִיכִין לִכְתֹּב, שֶׁכְּבָר כָּתְבוּ אֲבוֹתֵיהֶם עַל יְדֵיהֶם: \n", | 5.5. "What are the things that belong to those that came up from Babylonia [to Jerusalem]? For example the Temple Mount and the Temple courtyards and the well in the middle of the road. What are the things that belong to that town? For example the public square, the bath-house, the synagogue, the ark, and the [sacred] scrolls. And he should assign his portion to the Patriarch. Rabbi Judah says: it is the same whether he assigns it to the Patriarch or to a private individual. But what is the difference between one who assigns it to the Patriarch and one who assigns it to a private individual? If he assigns it to the Patriarch, he need not [formally] confer title. But the Sages say: both this and this require formal conferring of title, they mentioned the Patriarch in particular as this is usual. Rabbi Judah said: The Galileans need not assign [their portion], because their ancestors have already done so for them.", |
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10. Mishnah, Megillah, 3.6 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •r. aqiva Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 539| 3.6. "בַּחֲנֻכָּה, בַּנְּשִׂיאִים (שם ז). בְּפוּרִים, וַיָּבֹא עֲמָלֵק (שמות יז). בְּרָאשֵׁי חֳדָשִׁים, וּבְרָאשֵׁי חָדְשֵׁיכֶם (במדבר כח). בַּמַּעֲמָדוֹת, בְּמַעֲשֵׂה בְּרֵאשִׁית (בראשית א). בַּתַּעֲנִיּוֹת, בְּרָכוֹת וּקְלָלוֹת (ויקרא כו). אֵין מַפְסִיקִין בַּקְּלָלוֹת, אֶלָּא אֶחָד קוֹרֵא אֶת כֻּלָּן. בַּשֵּׁנִי וּבַחֲמִישִׁי וּבְשַׁבָּת בַּמִּנְחָה, קוֹרִין כְּסִדְרָן, וְאֵין עוֹלִין לָהֶם מִן הַחֶשְׁבּוֹן, שֶׁנֶּאֱמַר (ויקרא כג), וַיְדַבֵּר מֹשֶׁה אֶת מֹעֲדֵי יְיָ אֶל בְּנֵי יִשְׂרָאֵל, מִצְוָתָן שֶׁיְּהוּ קוֹרִין כָּל אֶחָד וְאֶחָד בִּזְמַנּוֹ: \n", | 3.6. "On Hanukkah they read the section of the princes (Numbers. On Purim, “And Amalek came” (Exodus 17:8). On Rosh Hodesh, “And on the first of your months” (Numbers 28:11). On Maamadot, the account of the creation (Genesis 1:1-2:3). On fast days, the blessings and curses (Leviticus 26:3 ff and Deuteronomy. They do not interrupt while reading the curses, but rather one reads them all. On Monday and Thursday and on Shabbat at minhah they read according to the regular order and this does not count as part of the reading [for the succeeding Shabbat]. As it says, “And Moshe declared to the children of Israel the appointed seasons of the Lord” (Leviticus 23:44) it is their mitzvah that each should be read in its appropriate time.", |
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11. Mishnah, Berachot, 4.3-4.4 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •r. aqiva Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 544| 4.3. "רַבָּן גַּמְלִיאֵל אוֹמֵר, בְּכָל יוֹם מִתְפַּלֵּל אָדָם שְׁמֹנֶה עֶשְׂרֵה. רַבִּי יְהוֹשֻׁעַ אוֹמֵר, מֵעֵין שְׁמֹנֶה עֶשְׂרֵה. רַבִּי עֲקִיבָא אוֹמֵר, אִם שְׁגוּרָה תְפִלָּתוֹ בְּפִיו, יִתְפַּלֵּל שְׁמֹנֶה עֶשְׂרֵה. וְאִם לָאו, מֵעֵין שְׁמֹנֶה עֶשְׂרֵה:", 4.4. "רַבִּי אֱלִיעֶזֶר אוֹמֵר, הָעוֹשֶׂה תְפִלָּתוֹ קֶבַע, אֵין תְּפִלָּתוֹ תַּחֲנוּנִים. רַבִּי יְהוֹשֻׁעַ אוֹמֵר, הַמְהַלֵּךְ בִּמְקוֹם סַכָּנָה, מִתְפַּלֵּל תְּפִלָּה קְצָרָה. אוֹמֵר, הוֹשַׁע הַשֵּׁם אֶת עַמְּךָ אֶת שְׁאֵרִית יִשְׂרָאֵל, בְּכָל פָּרָשַׁת הָעִבּוּר יִהְיוּ צָרְכֵיהֶם לְפָנֶיךָ. בָּרוּךְ אַתָּה ה' שׁוֹמֵעַ תְּפִלָּה:", | 4.3. "Rabban Gamaliel says: every day a man should pray the eighteen [blessings]. Rabbi Joshua says: an abstract of the eighteen. Rabbi Akiva says: if he knows it fluently he prays the eighteen, and if not an abstract of the eighteen.", 4.4. "Rabbi Eliezer says: if a man makes his prayers fixed, it is not [true] supplication. Rabbi Joshua says: if one is traveling in a dangerous place, he says a short prayer, saying: Save, O Lord, Your people the remt of Israel. In every time of crisis may their needs be before You. Blessed are You, O Lord, who hears prayer.", |
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12. Mishnah, Arakhin, 3.2, 7.2 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •r. aqiva Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 455| 3.2. "בִּשְׂדֵה אֲחֻזָּה לְהָקֵל וּלְהַחֲמִיר. כֵּיצַד. אֶחָד הַמַּקְדִּישׁ בְּחוֹלַת הַמָּחוֹז וְאֶחָד הַמַּקְדִּישׁ בְּפַרְדְּסוֹת סְבַּסְטִי, נוֹתֵן בְּזֶרַע חֹמֶר שְׂעֹרִים חֲמִשִּׁים שֶׁקֶל כֶּסֶף. וּבִשְׂדֵה מִקְנָה, נוֹתֵן אֶת שָׁוְיוֹ. רַבִּי אֱלִיעֶזֶר אוֹמֵר, אֶחָד שְׂדֵה אֲחֻזָּה וְאֶחָד שְׂדֵה מִקְנָה. מַה בֵּין שְׂדֵה אֲחֻזָּה לִשְׂדֵה מִקְנָה. אֶלָּא שֶׁבִּשְׂדֵה אֲחֻזָּה נוֹתֵן חֹמֶשׁ, וּבִשְׂדֵה מִקְנָה אֵינוֹ נוֹתֵן חֹמֶשׁ: \n", 7.2. "אֶחָד הַבְּעָלִים, וְאֶחָד כָּל הָאָדָם. מַה בֵּין הַבְּעָלִים לְבֵין כָּל הָאָדָם, אֶלָּא שֶׁהַבְּעָלִים נוֹתְנִים חֹמֶשׁ, וְכָל אָדָם אֵינוֹ נוֹתֵן חֹמֶשׁ: \n", | 3.2. "“The law of the field of possession is sometimes lenient and sometimes strict.”How so? Whether one dedicates a field in the sandy plain of Mahoz or in the orchards of Savaste, [if he would redeem it] he must pay fifty shekels of silver for [every part of the field sufficient for] the sowing of a homer of barley. But if it was a field which he bought, he must pay what it is worth. Rabbi Eliezer says: it is all the same whether it is a field of possession or one that he bought. What is the difference between the field of possession and one that he bought? A field of possession he must pay the [added] fifth, whereas for a field that he has bought he need not pay the added fifth.", 7.2. "It is all the same whether the owner or anyone else [redeems the field]. What is the difference between the owner and any other man? The owner must add one fifth, whereas any other man need not add one fifth.", |
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| 13. Josephus Flavius, Life, 290 (1st cent. CE - 1st cent. CE) Tagged with subjects: •r. aqiva Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 495 |
14. Tosefta, Berachot, 1.5, 2.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •r. aqiva Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 553| 1.5. "החתנים וכל העוסקין במצות פטורין מק\"ש ומן התפלה ומן התפילין שנאמר (דברים ו) בשבתך בביתך פרט לחתנים ובלכתך בדרך פרט לעסוקין במצות.", 2.1. "הקורא את שמע צריך להזכיר יציאת מצרים באמת ויציב רבי אומר צריך להזכיר בה מלכות אחרים אומרים צריך להזכיר בה מכת בכורות וקריעת ים סוף.", 2.1. "קברו את המת ועמדו בשורה שורה הרואה את הפנימית פטורה ושאינה רואה את הפנימית חייבת רבי יהודה אומר אם אין שם אלא שורה אחת העומדים שם לשם כבוד חייבין לשם אבל פטורין ירדו להספד הרואין את הפנימית פטורין וי\"א ושניים להם ושאין רואין את הפנימית חייבין הסופד וכל העוסקים בהספד מפסיקין לקריאת שמע ואין מפסיקין לתפלה מעשה שהפסיקו רבותינו לקריאת שמע ולתפלה.", | |
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15. Tosefta, Megillah, 3.10-3.11 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •r. aqiva Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 539| 3.11. "מדלגין בנביא ואין מדלגין בתורה [ואין] מדלגין מנביא לנביא ובנביא של שנים עשר [מדלגין] ובלבד שלא ידלג מסוף הספר [לראשו].", | |
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| 16. Tosefta, Taanit, 1.13 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •r. aqiva Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 495 |
17. Tosefta, Hagigah, 2.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •r. aqiva Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 348| 2.1. "אין דורשין בעריות בשלשה אבל דורשין בשנים [ולא] במעשה בראשית בשנים אבל דורשין ביחיד ולא במרכבה ביחיד אא\"כ היה חכם מבין מדעתו מעשה ברבן יוחנן בן זכאי שהיה רוכב על החמור והיה רבי אלעזר בן ערך מחמר אחריו אמר לו רבי שנה פרק אחד במעשה מרכבה אמר לו לא [כן אמרתי לך מתחלה שאין שונין] במרכבה ביחיד אלא אם כן היה חכם מבין מדעתו אמר לו מעתה ארצה לפניך אמר לו אמור פתח רבי אלעזר בן ערך ודרש במעשה מרכבה ירד רבי יוחנן בן זכאי מן החמור ונתעטף בטליתו וישבו שניהם על גבי אבן תחת הזית והרצה לפניו עמד ונשקו ואמר ברוך ה' אלהי ישראל אשר נתן בן לאברהם אבינו שיודע להבין ולדרוש בכבוד אביו שבשמים יש נאה דורש ואין נאה מקיים נאה מקיים ואין נאה דורש [אלעזר בן ערך] נאה דורש ונאה מקיים אשריך [אברהם] אבינו שאלעזר בן ערך יצא מחלציך [שיודע להבין ולדרוש בכבוד אביו שבשמים] רבי יוסי ברבי יהודה אומר רבי יהושע הרצה לפני רבן יוחנן בן זכאי [רבי עקיבה] הרצה לפני רבי יהושע חנניא בן חכינאי הרצה לפני רבי עקיבה.", | |
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| 18. Tosefta, Moed Qatan, 2.15 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •aqiva, r. Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 132 |
| 19. Anon., Sifre Deuteronomy, 343 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •r. aqiva Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 544 |
| 20. Palestinian Talmud, Shabbat, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •aqiva, r. Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 132 |
| 21. Palestinian Talmud, Sheviit, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 132 |
| 22. Anon., Mekhilta Derabbi Yishmael, None (2nd cent. CE - 4th cent. CE) Tagged with subjects: •r. aqiva Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 479 |
| 23. Palestinian Talmud, Terumot, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •aqiva, r. Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 132, 248 |
24. Anon., Leviticus Rabba, 34.3, 34.14 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •aqiva, r. •r. aqiva Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 132; Levine (2005), The Ancient Synagogue, The First Thousand Years, 495| 34.3. דָּבָר אַחֵר, וְכִי יָמוּךְ, הֲדָא הוּא דִכְתִיב (משלי יא, יז): גֹּמֵל נַפְשׁוֹ אִישׁ חָסֶד, זֶה הִלֵּל הַזָּקֵן, שֶׁבְּשָׁעָה שֶׁהָיָה נִפְטַר מִתַּלְמִידָיו הָיָה מְהַלֵּךְ וְהוֹלֵךְ עִמָּם, אָמְרוּ לוֹ תַּלְמִידָיו רַבֵּנוּ לְהֵיכָן אַתָּה הוֹלֵךְ אָמַר לָהֶם לַעֲשׂוֹת מִצְוָה, אָמְרוּ לוֹ וְכִי מַה מִּצְוָה זוֹ, אָמַר לָהֶן לִרְחֹץ בְּבֵית הַמֶּרְחָץ, אָמְרוּ לוֹ וְכִי זוֹ מִצְוָה הִיא, אָמַר לָהֶם, הֵן. מָה אִם אִיקוֹנִין שֶׁל מְלָכִים שֶׁמַּעֲמִידִים אוֹתָן בְּבָתֵּי טַרְטִיאוֹת וּבְבָתֵּי קִרְקָסִיאוֹת, מִי שֶׁנִּתְמַנֶּה עֲלֵיהֶם הוּא מוֹרְקָן וְשׁוֹטְפָן וְהֵן מַעֲלִין לוֹ מְזוֹנוֹת, וְלֹא עוֹד אֶלָּא שֶׁהוּא מִתְגַּדֵּל עִם גְּדוֹלֵי מַלְכוּת, אֲנִי שֶׁנִּבְרֵאתִי בְּצֶלֶם וּבִדְמוּת, דִּכְתִיב (בראשית ט, ו): כִּי בְּצֶלֶם אֱלֹהִים עָשָׂה אֶת הָאָדָם, עַל אַחַת כַּמָּה וְכַמָּה. דָּבָר אַחֵר, גֹּמֵל נַפְשׁוֹ אִישׁ חָסֶד, זֶה הִלֵּל הַזָּקֵן, שֶׁבְּשָׁעָה שֶׁהָיָה נִפְטַר מִתַּלְמִידָיו הָיָה מְהַלֵּךְ וְהוֹלֵךְ עִמָּם, אָמְרוּ לוֹ תַּלְמִידָיו רַבֵּנוּ לְהֵיכָן אַתָּה הוֹלֵךְ, אָמַר לָהֶם לִגְמֹל חֶסֶד עִם הָדֵין אַכְסַנְיָא בְּגוֹ בֵּיתָא. אָמְרוּ לוֹ, כָּל יוֹם אִית לָךְ אַכְסַנְיָא, אָמַר לָהֶם, וְהָדֵין נַפְשָׁא עֲלוּבְתָּא לָאו אַכְסַנְיָא הוּא בְּגוֹ גוּפָא, יוֹמָא דֵין הִיא הָכָא לְמָחָר לֵית הִיא הָכָא. דָּבָר אַחֵר (משלי יא, יז): גֹּמֵל נַפְשׁוֹ אִישׁ חָסֶד וְעֹכֵר שְׁאֵרוֹ אַכְזָרִי, אָמַר רַבִּי אֲלֶכְּסַנְדְּרִי זֶה שֶׁמַּגַעַת לוֹ שִׂמְחָה וְאֵינוֹ מַדְבִּיק אֶת קְרוֹבָיו עִמּוֹ מִשּׁוּם עֲנִיּוּת. אָמַר רַבִּי נַחְמָן כְּתִיב (דברים טו, י): כִּי בִּגְלַל הַדָּבָר הַזֶּה, גַּלְגַּל הוּא שֶׁחוֹזֵר בָּעוֹלָם, לְפִיכָךְ משֶׁה מַזְהִיר אֶת יִשְׂרָאֵל וְכִי יָמוּךְ אָחִיךָ. 34.14. כִּי תִרְאֶה עָרֹם וְכִסִּיתוֹ (ישעיה נח, ז), רַבִּי אַדָּא בַּר אַהֲבָה וְרַב וְרַבִּי יוֹחָנָן, חַד אָמַר מְדַקְדְּקִין בִּכְסוּת וְאֵין מְדַקְדְּקִין בְּחַיֵּי נֶפֶשׁ. וַחֲכָמִים אוֹמְרִים אַף בִּכְסוּת אֵינָן מְדַקְדְּקִין, מִפְּנֵי בְּרִיתוֹ שֶׁל אַבְרָהָם אָבִינוּ, (ישעיה נח, ז): וּמִבְּשָׂרְךָ לֹא תִתְעַלָּם, בַּר קַפָּרָא אָמַר הֱוֵי רוֹאֶה בְּשָׂרוֹ כִּבְשָׂרֶךָ. תָּנֵי בַּר קַפָּרָא אֵין לְךָ אָדָם שֶׁאֵינוֹ בָּא לִידֵי מִדָּה זוֹ, אִם לֹא הוּא בְּנוֹ, אִם לֹא בְּנוֹ בֶּן בְּנוֹ. דָּבָר אַחֵר, וּמִבְּשָׂרְךָ לֹא תִתְעַלָּם, רַבִּי יַעֲקֹב אָמַר בְּשֵׁם רַבִּי אֶלְעָזָר זוֹ גְרוּשָׁתוֹ. רַבִּי יוֹסֵי הַגְּלִילִי הֲוָה לֵיהּ אִתְּתָא בִּישָׁא וַהֲוַת מְבַזָּה לֵיהּ קֳדָם תַּלְמִידָיו, אָמְרוּ לֵיהּ תַּלְמִידָיו רַבִּי שְׁבֹק הֲדָא אִתְּתָא מִנָּךְ דְּלֵית הִיא עָבְדָא לִיקָרָךְ, אֲמַר לוֹן פּוּרְנָא דִידָהּ רַב עָלַי וְלֵית בִּי מִשְׁבַּק לָהּ, חַד זְמַן הַוְיָן יָתְבִין פָּשְׁטִין הוּא וְרַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה, מִן דַּחֲסַלּוּן אֲמַר לֵיהּ מַשְׁגַּח רַבִּי וַאֲנַן סָלְקִין לְבֵיתָא, אֲמַר לֵיהּ אִין, מַה דְּסָלְקִין אַמַּכַת עַל אַפָּא וְנָפְקַת לָהּ, צָפָא בְּהַהִיא קִידְרָא עֲלֵי תְּפָיָה, אֲמַר לָהּ אִית בְּהַהִיא קִידְרָא כְּלוּם, אָמְרָה לֵיהּ אִית בָּהּ פַּרְפְּרָיִין, אָזַל גָּלִיתָא וְאַשְׁכַּח בְּגַוָהּ פַּרְגָּיִין, יָדַע רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה דְּלָא יְתִיבָה דַעְתָּהּ עִם בַּעֲלָהּ, כַּד יַתְבִין לְהוֹן אָכְלִין אֲמַר לֵיהּ לָא אָמְרָה פַּרְפְּרָיִין וְהָא אֲנָא אַשְׁכַּחְנָא בְּגַוָּהּ פַּרְגָּיִין, אָמַר מַעֲשֵׂה נִסִּים הֵן, כֵּיוָן דְּאָכְלִין מַה דְּאָכְלִין, אֲמַר לֵיהּ רַבִּי שְׁבֹק הָדָא אִתְּתָא מִנָּךְ דְּלֵית הִיא עָבְדָא לִיקָרָךְ, אֲמַר לֵיהּ פּוּרְנָא רַב עָלַי וְלֵית בִּי מִשְׁבַּק לָהּ, אָמְרוּ לֵיהּ אֲנַן פַּסְקִינָן פּוּרְנָא וְשַׁבְקַהּ מִינָךְ, עָבְדִין לֵיהּ כֵּן פְּסִיקוּ לֵיהּ פּוּרְנָא וְשַׁבְקָהּ מִנֵיהּ, וְאַסְבוּן יָתֵיהּ אִתְּתָא אָחֳרֵי טַבְתָּא מִנָּהּ, גָּרְמִין חוֹבָא דְּהַהִיא אִנְתְּתָא וְאָזְלָא וְאִתְנְסִיבַת לְסַנְטֵירָא דְּקַרְתָּא, לְבָתַר יוֹמִין אָתוֹן יִסּוּרִין עֲלוֹי וְאִתְעֲבֵיד הַהוּא גַבְרָא סַגֵּי נְהוֹר, וַהֲוַת אִתְּתָא נְגִידָא לֵיהּ בְּכָל קַרְתָּא וַהֲוַת אָזְלָא בְּכָל שְׁכוּנַיָא וּבִשְׁכוּנָתֵיהּ דְּרַבִּי יוֹסֵי הַגְּלִילִי לָא הֲוַת אָזְלָה, הֲוָה הַהוּא גַּבְרָא חָכֵם קַרְתָּא, אֲמַר לָהּ לָמָּה לֵית אַתְּ מוֹבִילָא לִי לִשְׁכוּנָתֵיהּ דְּרַבִּי יוֹסֵי הַגְּלִילִי דַּאֲנָא שְׁמִיעַ דְּהוּא עָבֵיד מִצְוָן, אָמְרָה לוֹ מַשְׁבַּקְתֵּיהּ אֲנָא וְלֵית בִּי חָמֵא אַפוֹי. אָתוֹן חַד זְמַן וְקָרוֹן בִּשְׁכוּנָתֵיהּ דְּרַבִּי יוֹסֵי הַגְּלִילִי, שְׁרֵי חָבֵט עֲלָהּ וַהֲוַת קָלְהוֹן מִתְבַּזְיָן בְּכָל קַרְתָּא, אוֹדִיק רַבִּי יוֹסֵי הַגְּלִילִי וְחָמוֹן מִתְבַּזְיָן בְּגוֹ שׁוּקָא, נְסִיבֵיהוֹן וִיהַב יָתְהוֹן בְּחַד בֵּיתָא מִן דִּידֵיהּ, וַהֲוָה מְפַרְנֵס יַתְהוֹן כָּל יְמֵי חַיֵּיהוֹן, מִשּׁוּם וּמִבְּשָׂרְךָ לֹא תִתְעַלָּם. בְּיוֹמֵי דְּרַבִּי תַּנְחוּמָא הָיוּ צְרִיכִין יִשְׂרָאֵל לְמִטְרָא אָתוֹן לְגַבֵּיהּ וַאֲמָרִין לֵיהּ רַבִּי גְּזֹר תַּעֲנִיתָא דְּיֵיחוֹת מִטְרָא, גְּזַר תַּעֲנִיתָא פַּעַם רִאשׁוֹנָה וּשְׁנִיָּה וְלֹא יָרְדוּ גְשָׁמִים, פַּעַם שְׁלִישִׁית קָם וְדָרַשׁ אֲמַר לוֹן כָּל עַמָּא יַפְלִיגוּן מִצְוָה, קָם חַד גְבַר וּנְסַב מַה דַּהֲוָה לֵיהּ בְּגוֹ בֵּיתֵיהּ וְנָפַק לְמִפְלְגָה, פָּגְעָה בֵּיהּ מַשְׁבַּקְתֵּיהּ, וְאָמְרָה לֵיהּ זְכֵי בְּהַהִיא אִתְּתָא דְּמִן יוֹמָא דְּנָפְקֵית מִן בֵּיתָךְ לָא חָמֵית טַב, כֵּיוָן שֶׁרָאָה אוֹתָהּ עֲרֻמָּה וּבְצָרָה גְדוֹלָה, נִתְמַלֵּא עָלֶיהָ רַחֲמִים וְנָתַן לָהּ, עַל שׁוּם וּמִבְּשָׂרְךָ לֹא תִתְעַלָּם, חֲמִיתֵּיהּ חַד גְּבַר, סָלֵיק וַאֲמַר לֵיהּ לְרַבִּי תַּנְחוּמָא רַבִּי אַתְּ הָכָא וַעֲבֵרָה הָכָא, אֲמַר לֵיהּ מַה חָמֵית, אֲמַר לֵיהּ חָמֵית גְּבַר פְּלָן דְּמִשְׁתָּעֵי לְמַשְׁבַּקְתֵּיהּ, וְלָא עוֹד אֶלָּא דִּיהַב לָהּ פְּרִיטִין, אִי לָאו דַּחֲשִׁיד עֲלָהּ לָא יָהֵיב לָהּ. שָׁלַח רַבִּי תַּנְחוּמָא וְאַיְיתִיתֵיהּ, וַאֲמַר לֵיהּ בְּרִי אַתְּ יָדַע דְּעַלְמָא קָאי בְּצַעֲרָא וּבְרִיָּאתָה קָיְימֵא בְּצַעֲרָא וַאֲזַלְתְּ וְאִשְׁתָּעֵית עִם מַשְׁבַּקְתָּךְ, וְלָא עוֹד אֶלָּא דִיְהַבְתְּ לָהּ פְּרִיטִין, אִלּוּלֵי דַחֲשִׁיד אַתָּה לָא יְהַבְתְּ לָהּ פְּרִיטִין, אֲמַר לֵיהּ וְלָא כָךְ דָּרַשְׁתָּ וּמִבְּשָׂרְךָ לֹא תִתְעַלָּם, אַתְּ אֲמַרְתְּ כָּל עַמָּא יִפְקוּן וְיִפְלְגוּן מִצְוָה, קָאֵים אֲנָא לְמִפְלְגָה מִצְוָה פָּגְעַת בִּי מַשְׁבַּקְתִּי וַאֲמָרַת לִי זְכֵי בְּהַהִיא אִתְּתָא דְּמִן יוֹמָא דְּנָפְקֵית מִבֵּיתָךְ לָא חָמֵית טַב, כֵּיוָן שֶׁרְאִיתִיהָ עֲרֻמָּה וּבְצָרָה גְדוֹלָה נִתְמַלֵּאתִי עָלֶיהָ רַחֲמִים וְנָתַתִּי לָהּ עַל שׁוּם וּמִבְּשָׂרְךָ לֹא תִתְעַלָּם. בְּאוֹתָהּ שָׁעָה הִגְבִּיהַּ רַבִּי תַּנְחוּמָא פָּנָיו לַשָּׁמַיִם וְאָמַר לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, רִבּוֹנוֹ שֶׁל עוֹלָם מָה אִם זֶה שֶׁהוּא בָּשָׂר וָדָם וְאַכְזָרִי וְלֹא הָיָה עָלָיו מְזוֹנוֹתֶיהָ נִתְמַלֵּא עָלֶיהָ רַחֲמִים וְנָתַן לָהּ, אָנוּ שֶׁאָנוּ בְּנֵי בָנֶיךָ בְּנֵי אַבְרָהָם יִצְחָק וְיַעֲקֹב וּמְזוֹנוֹתֵינוּ עָלֶיךָ, עַל אַחַת כַּמָּה וְכַמָּה שֶׁתִּתְמַלֵּא עָלֵינוּ רַחֲמִים, בְּאוֹתָהּ שָׁעָה יָרְדוּ גְשָׁמִים וְנִתְרַוַּח הָעוֹלָם. | 34.3. "Another Thing: 'But if he is impoverished', here it is written, \"The merciful man does good to his own soul (Proverbs 11:17),\" this [refers to] Hillel the Elder, who, at the time that he was departing from his students, would walk with them. They said to him, \"Rabbi, where are you walking to?\" He said to them, \"To fulfill a commandment!\" They said to him, \"And what commandment is this?\" He said to them, \"To bathe in the bathhouse.\" They said to him: \"But is this really a commandment?\" He said to them: \"Yes. Just like regarding the statues (lit. icons) of kings, that are set up in the theaters and the circuses, the one who is appointed over them bathes them and scrubs them, and they give him sustece, and furthermore, he attains status with the leaders of the kingdom; I, who was created in the [Divine] Image and Form, as it is written, \"For in the Image of G-d He made Man (Genesis 9:6),\" even more so!...", |
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| 25. Palestinian Talmud, Sanhedrin, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan nan |
| 26. Palestinian Talmud, Megillah, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan nan nan |
27. Anon., Genesis Rabba, 31.19, 33.3, 80.1, 98.13 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 495, 582| 33.3. טוֹב ה' לַכֹּל וְרַחֲמָיו עַל כָּל מַעֲשָׂיו (תהלים קמה, ט), אָמַר רַבִּי לֵוִי טוֹב ה' לַכֹּל, עַל הַכֹּל, שֶׁהוּא מַעֲשָׂיו. אָמַר רַבִּי שְׁמוּאֵל טוֹב ה' לַכֹּל וְרַחֲמָיו עַל הַכֹּל שֶׁהֵן מִדּוֹתָיו הוּא מְרַחֵם. רַבִּי יְהוֹשֻׁעַ דְּסִכְנִין בְּשֵׁם רַבִּי לֵוִי אָמַר טוֹב ה' לַכֹּל, וּמֵרַחֲמָיו הוּא נוֹתֵן לִבְרִיּוֹתָיו. רַבִּי תַּנְחוּמָא וְרַבִּי אַבָּא בַּר אָבִין בְּשֵׁם רַב אַחָא לְמָחָר שְׁנַת בַּצֹּרֶת בָּאָה וְהַבְּרִיּוֹת מְרַחֲמִין אֵלּוּ עַל אֵלּוּ, וְהַקָּדוֹשׁ בָּרוּךְ הוּא מִתְמַלֵּא עֲלֵיהֶן רַחֲמִים. בְּיוֹמֵי דְּרַבִּי תַּנְחוּמָא הָיוּ צְרִיכִין יִשְׂרָאֵל לְתַעֲנִית, אָתוֹן לְגַבֵּיהּ אָמְרִין לֵיהּ רַבִּי גְּזָר תַּעֲנִיתָא, גָּזַר תַּעֲנִיתָא יוֹם קַדְמָאי יוֹם ב' יוֹם ג' וְלָא נְחַת מִטְרָא, עָאל וְדָרַשׁ לְהוֹן אֲמַר לְהוֹן בָּנַי הִתְמַלְּאוּ רַחֲמִים אֵלּוּ עַל אֵלּוּ וְהַקָּדוֹשׁ בָּרוּךְ הוּא מִתְמַלֵּא עֲלֵיכֶם רַחֲמִים. עַד שֶׁהֵן מְחַלְּקִין צְדָקָה לַעֲנִיֵּיהֶם רָאוּ אָדָם אֶחָד נוֹתֵן מָעוֹת לִגְרוּשָׁתוֹ, אָתוֹן לְגַבֵּיהּ וַאֲמַרוּ לֵיהּ, רַבִּי מָה אֲנַן יָתְבִין הָכָא וַעֲבֵרְתָּא הָכָא. אֲמַר לָהֶן מָה רְאִיתֶם, אָמְרוּ לוֹ רָאִינוּ אָדָם פְּלוֹנִי נוֹתֵן מָעוֹת לִגְרוּשָׁתוֹ, שְׁלַח בַּתְרֵיהוֹן וְאַיְיתִינוֹן לְגוֹ צִבּוּרָא. אָמַר לֵיהּ מָה הִיא לָךְ זוֹ, אָמַר לוֹ גְּרוּשָׁתִי הִיא. אָמַר לוֹ מִפְּנֵי מָה נָתַתָּ לָהּ מָעוֹת, אָמַר לוֹ רַבִּי רָאִיתִי אוֹתָהּ בְּצָרָה וְהִתְמַלֵּאתִי עָלֶיהָ רַחֲמִים. בְּאוֹתָהּ שָׁעָה הִגְבִּיהַּ רַבִּי תַּנְחוּמָא פָּנָיו כְּלַפֵּי מַעְלָה וְאָמַר רִבּוֹן כָּל הָעוֹלָמִים מָה אִם זֶה שֶׁאֵין לָהּ עָלָיו מְזוֹנוֹת רָאָה אוֹתָהּ בְּצָרָה וְנִתְמַלֵּא עָלֶיהָ רַחֲמִים, אַתָּה שֶׁכָּתוּב בְּךָ (תהלים קמה, ח): חַנּוּן וְרַחוּם, וְאָנוּ בְּנֵי יְדִידֶיךָ בְּנֵי אַבְרָהָם יִצְחָק וְיַעֲקֹב עַל אַחַת כַּמָּה וְכַמָּה שֶׁתִּתְמַלֵּא עָלֵינוּ רַחֲמִים, מִיָּד יָרְדוּ גְּשָׁמִים וְנִתְרַוָּה הָעוֹלָם. רַבֵּנוּ הֲוָה יָתֵיב לָעֵי בְּאוֹרַיְתָא קַמֵּי כְּנִשְׁתָּא דְּבַבְלָאי בְּצִפּוֹרִין, עֲבַר חַד עֵגֶל קוֹדָמוֹי, אָזֵל לְמִתְנְכָסָה וְשָׁרֵי גָּעֵי כְּמֵימַר שֵׁיזִבְנִי. אֲמַר לֵיהּ וּמָה אֲנִי יָכוֹל לְמֶעְבַּד לָךְ לְכָךְ נוֹצַרְתָּ, וְחָשַׁשׁ רַבִּי אֶת שִׁנָּיו שְׁלשׁ עֶשְׂרֵה שָׁנָה. אָמַר רַבִּי יוֹסֵי בַּר אָבִין כָּל אוֹתָן שְׁלשׁ עֶשְׂרֵה שָׁנָה שֶׁהָיָה חוֹשֵׁשׁ רַבִּי אֶת שִׁנָּיו, לֹא הִפִּילָה עֻבָּרָה בְּאֶרֶץ יִשְׂרָאֵל, וְלֹא נִצְטַעֲרוּ הַיּוֹלְדוֹת, בָּתַר יוֹמִין עֲבַר חַד שֶׁרֶץ קַמֵּי בְּרַתֵּיהּ וּבְעָא לְמִקְטְלָא, אֲמַר לָהּ בְּרַתִּי שַׁבְקֵיהּ, דִּכְתִיב: וְרַחֲמָיו עַל כָּל מַעֲשָׂיו. רַבֵּנוּ הֲוָה עִנְוָתָן סַגֵּי, וַהֲוָה אֲמַר כָּל מַה דְּיֹאמַר לִי בַּר נַשׁ אֲנָא עָבֵיד חוּץ מִמַּה שֶּׁעָשׂוּ בְּנֵי בְתֵירָא לִזְקֵנִי, שֶׁיָּרְדוּ מִגְדֻלָּתָן וְהֶעֱלוּ אוֹתוֹ, וְאִין סָלֵיק רַב הוּנָא רֵישׁ גָּלוּתָא לְהָכָא, אֲנָא קָאֵים לִי מִן קֳדָמוֹהִי, לָמָּה דְּהוּא מִן יְהוּדָה וַאֲנָא מִן בִּנְיָמִין, וְהוּא מִן דִּכְרַיָא דִּיהוּדָה וַאֲנָא מִן נֻקְבְתָא. אֲמַר לֵיהּ רַבִּי חִיָּא רַבָּה וַהֲרֵי הוּא עוֹמֵד בַּחוּץ, נִתְכַּרְכְּמוּ פָּנָיו שֶׁל רַבִּי וְכֵיוָן שֶׁרָאָה שֶׁנִּתְכַּרְכְּמוּ פָּנָיו אָמַר לוֹ אֲרוֹנוֹ הוּא, אֲמַר לֵיהּ פּוֹק חֲזֵי מַאן בָּעֵי לָךְ לְבָרָא, נָפַק וְלָא אַשְׁכַּח בַּר נָשׁ, וְיָדַע דְּהוּא נָזוּף וְאֵין נְזִיפָה פְּחוּתָה מִשְּׁלשִׁים יוֹם. אָמַר רַבִּי יוֹסֵי בַּר רַבִּי אָבִין כָּל אוֹתָן שְׁלשִׁים יוֹם שֶׁהָיָה רַבִּי חִיָּא רַבָּה נָזוּף מֵרַבֵּנוּ, אַלֵּיף לְרַב בַּר אֲחָתֵיהּ כָּל כְּלָלֵי דְאוֹרַיְתָא, וְאִלֵּין אִינוּן כְּלָלַיָיא דְאוֹרַיְתָא הִלְכְתָא דְּבַבְלָאֵי. לְסוֹף תְּלָתִין יוֹמִין אָתָא אֵלִיָּהוּ זָכוּר לַטּוֹב בִּדְמוּתֵיהּ דְּרַבִּי חִיָּא רַבָּה אֵצֶל רַבֵּנוּ וִיְהַב יְדֵיהּ עַל שִׁנֵּיהּ וְאִתְּסֵי, כֵּיוָן דְּאָתָא רַבִּי חִיָּא רַבָּה לְגַבֵּי רַבֵּנוּ אֲמַר לֵיהּ מָה עֲבַדְתְּ בְּשִׁנָּךְ, אֲמַר לֵיהּ מִן עוֹנָתָא דִּיהַבְתְּ יְדָךְ עִלּוֹהִי אִתְנְשֵׁימַת, אֲמַר לֵיהּ לֵית אֲנָא הֲוָה יָדַע מָה הוּא. כֵּיוָן דְּשָׁמַע כֵּן שָׁרֵי נָהֵיג בֵּיהּ יְקָרָא, וְקָרַב תַּלְמִידִים וּמְעַיֵּיל לֵיהּ מִלְּגַאו. אָמַר רַבִּי יִשְׁמָעֵאל בֶּן רַבִּי יוֹסֵי וְלִפְנִים מִמֶּנִּי, אָמַר לֵיהּ חַס וְשָׁלוֹם לֹא יֵעָשֶׂה כֵן בְּיִשְׂרָאֵל. רַבֵּנוּ הֲוָה מְתַנֵּי שִׁבְחֵיהּ דְּרַבִּי חִיָּא רַבָּה קַמֵּיהּ דְּרַבִּי יִשְׁמָעֵאל בֶּן רַבִּי יוֹסֵי, אָמַר לֵיהּ אָדָם גָּדוֹל, אָדָם קָדוֹשׁ. חַד זְמַן חֲמִיתֵיהּ בֵּי בָנֵי וְלָא אִתְכְּנַע מִנֵּיהּ, אֲמַר לֵיהּ הַהוּא תַּלְמִידָךְ דַּהֲוַת מִשְׁתַּבַּח בֵּיהּ חֲמִיתֵּיהּ בֵּי בָנֵי וְלָא אִתְכְּנַע מִנָּאי. אֲמַר לֵיהּ וְלָמָּה לָא אִתְכְּנָעַת מִנֵּיהּ, אָמַר לֵיהּ רַבִּי חִיָּא מִסְתַּכֵּל הָיִיתִי בְּאַגָּדַת תְּהִלִּים, כֵּיוָן דְּשָׁמַע כֵּן מְסַר לֵיהּ תְּרֵין תַּלְמִידוֹי וַהֲווֹ עָיְילִין עִמֵּיהּ לַאֲשׁוּנָה, דְּלָא יִשְׁהֵי וְתִזְעַר נַפְשֵׁיהּ. דָּבָר אַחֵר, טוֹב ה' לַכֹּל וגו', וַיִּזְכֹּר אֱלֹהִים אֶת נֹחַ וגו', אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמֵנִי אוֹי לָהֶם לָרְשָׁעִים שֶׁהֵם הוֹפְכִים מִדַּת רַחֲמִים לְמִדַּת הַדִין, בְּכָל מָקוֹם שֶׁנֶּאֱמַר ה', מִדַּת רַחֲמִים, (שמות לד, ו): ה' ה' אֵל רַחוּם וְחַנּוּן, וּכְתִיב (בראשית ו, ה): וַיַּרְא ה' כִּי רַבָּה רָעַת הָאָדָם בָּאָרֶץ, (בראשית ו, ו): וַיִּנָּחֶם ה' כִּי עָשָׂה אֶת הָאָדָם (בראשית ו, ז): וַיֹּאמֶר ה' אֶמְחֶה וגו', אַשְׁרֵיהֶם הַצַּדִּיקִים שֶׁהֵן הוֹפְכִים מִדַּת הַדִּין לְמִדַּת רַחֲמִים. בְּכָל מָקוֹם שֶׁנֶּאֱמַר אֱלֹהִים הוּא מִדַּת הַדִּין (שמות כב, כז): אֱלֹהִים לֹא תְקַלֵּל, (שמות כב, ח): עַד הָאֱלֹהִים יָבֹא דְּבַר שְׁנֵיהֶם, וּכְתִיב (שמות ב, כד): וַיִּשְׁמַע אֱלֹהִים אֶת נַאֲקָתָם וַיִּזְכֹּר אֱלֹהִים אֶת בְּרִיתוֹ וגו' (בראשית ל, כב): וַיִּזְכֹּר אֱלֹהִים אֶת רָחֵל וגו', וַיִּזְכֹּר אֱלֹהִים אֶת נֹחַ, מַה זְּכִירָה נִזְכַּר לוֹ שֶׁזָּן וּפִרְנֵס אוֹתָם כָּל שְׁנֵים עָשָׂר חֹדֶשׁ בַּתֵּבָה, וַיִּזְכֹּר אֱלֹהִים אֶת נֹחַ, וְהַדִּין נוֹתֵן מִזְּכוּת הַטְּהוֹרִים שֶׁהִכְנִיס עִמּוֹ בַּתֵּבָה. רַבִּי אֱלִיעֶזֶר אוֹמֵר לְשֵׁם קָרְבָּנוֹ נִקְרָא, שֶׁנֶּאֱמַר (בראשית ח, כא): וַיָּרַח ה' אֶת רֵיחַ הַנִּיחֹחַ. רַבִּי יוֹסֵי בַּר חֲנִינָא לְשֵׁם נַחַת הַתֵּבָה נִקְרָא, שֶׁנֶּאֱמַר (בראשית ח, ד): וַתָּנַח הַתֵּבָה בַּחֹדֶשׁ הַשְּׁבִיעִי וגו'. רַבִּי יְהוֹשֻׁעַ אוֹמֵר (בראשית ח, כב): לֹא יִשְׁבֹּתוּ, מִכְּלַל שֶׁשָּׁבָתוּ. אָמַר רַבִּי יוֹחָנָן לֹא שִׁמְשׁוּ מַזָּלוֹת כָּל שְׁנֵים עָשָׂר חֹדֶשׁ, אָמַר לֵיהּ רַבִּי יוֹנָתָן שִׁמְשׁוּ אֶלָּא שֶׁלֹא הָיָה רִשּׁוּמָן נִכָּר. 80.1. וַתֵּצֵא דִינָה בַּת לֵאָה (בראשית לד, א), (יחזקאל טז, מד): הִנֵּה כָּל הַמּשֵׁל עָלַיִךְ יִמְשֹׁל לֵאמֹר כְּאִמָּה בִּתָּהּ, יוֹסֵי מְעוֹנָאָה תִּרְגֵּם בִּכְנִישָׁתְהוֹן דִּמְעוֹנָא, (הושע ה, א): שִׁמְעוּ זֹאת הַכֹּהֲנִים וְהַקְשִׁיבוּ בֵּית יִשְׂרָאֵל וּבֵית הַמֶּלֶךְ הַאֲזִינוּ, אָמַר עָתִיד הַקָּדוֹשׁ בָּרוּךְ הוּא לִטֹּל אֶת הַכֹּהֲנִים וּלְהַעֲמִידָן בַּדִּין וְלֵאמֹר לָהֶם לָמָּה לֹא יְגַעְתֶּם בַּתּוֹרָה, לֹא הֱיִיתֶם נֶהֱנִים מֵאַרְבַּע וְעֶשְׂרִים מַתְּנוֹת כְּהֻנָּה, וְאִינוּן אָמְרִין לֵיהּ לָא יָהֲבִין לָן כְּלוּם. וְהַקְשִׁיבוּ בֵּית יִשְׂרָאֵל, לָמָּה לֹא הֱיִיתֶם נוֹתְנִים לַכֹּהֲנִים אַרְבַּע וְעֶשְׂרִים מַתְּנוֹת כְּהֻנָּה שֶׁכָּתַבְתִּי לָכֶם בַּתּוֹרָה, וְאִינוּן אָמְרִין לֵיהּ עַל אִלֵּין דְּבֵי נְשִׂיאָה דַּהֲווֹ נָסְבִין כּוֹלָּא. בֵּית הַמֶּלֶךְ הַאֲזִינוּ כִּי לָכֶם הַמִּשְׁפָּט, שֶׁלָּכֶם הָיָה, (דברים יח, ג): וְזֶה יִהְיֶה מִשְׁפַּט הַכֹּהֲנִים, לְפִיכָךְ לָכֶם וַעֲלֵיכֶם מִדַּת הַדִּין נֶהְפָּכֶת. שָׁמַע רַבִּי וְכָעַס, בְּפַתֵּי רַמְשָׁא סְלֵיק רֵישׁ לָקִישׁ שָׁאֵיל שְׁלָמֵיהּ דְּרַבִּי וּפַיְּסֵי עֲלוֹהִי דְּיוֹסֵי מְעוֹנָאָה, אָמַר לוֹ רַבִּי, צְרִיכִין אָנוּ לְהַחֲזִיק טוֹבָה לְאֻמּוֹת הָעוֹלָם, שֶׁהֵן מַכְנִיסִין מוּמָסִין לְבָתֵּי טְרַטְיָאוֹת וּלְבָתֵּי קַרְקְסָאוֹת שֶׁלָּהֶן וּמְשַׂחֲקִין בָּהֶם כְּדֵי שֶׁלֹא יִהְיוּ מְשִׂיחִין אֵלּוּ עִם אֵלּוּ וְיָבוֹאוּ לִידֵי קְטָטָה בְּטֵלָה, יוֹסֵי מְעוֹנָאָה אָמַר מִלָּה דְּאוֹרָיְיתָא וְאַקְפַּדְתְּ עֲלוֹהִי, אָמַר לוֹ וְיוֹדֵעַ הוּא בְּדִבְרֵי תוֹרָה כְּלוּם, אָמַר לוֹ הֵן. אֲמַר לֵיהּ וְאוּלְפַן קַבֵּיל, אֲמַר לֵיהּ אֵין. וְאִי שָׁאֵלְנָא לֵיהּ מְגִיִּיב, אֲמַר לֵיהּ אֵין, אִם כֵּן יִסַּק לְהָכָא, וּסְלֵיק לְגַבֵּיהּ, אֲמַר לֵיהּ מַהוּ דִּכְתִיב: הִנֵּה כָּל הַמּשֵׁל עָלַיִךָ יִמְשֹׁל לֵאמֹר כְּאִמָּה בִּתָּהּ. אֲמַר לֵיהּ כַּבַּת כֵּן אִמָּהּ, כַּדּוֹר כֵּן נָשִׂיא, כַּמִּזְבֵּחַ כֵּן כֹּהֲנָיו. הָכָא אָמְרֵי לְפוּם גִּנְּתָא גַּנָּנָא. אָמַר לוֹ רֵישׁ לָקִישׁ עַד כַּדּוּן לָא חֲסֵלִית מִן מְפַיְּסֵיהּ עַל הָדָא וְאַתָּה מַיְיתֵי לָן אוֹחֲרִי, עִקָּרוֹ שֶׁל דָּבָר הִנֵּה כָּל הַמּשֵׁל מַהוּ, אֲמַר לֵיהּ לֵית תּוֹרְתָא עֲנִישָׁא עַד דִּבְרַתָּהּ בְּעִיטָא, לֵית אִתְּתָא זָנְיָא עַד דִּבְרַתָּהּ זָנְיָא. אָמְרוּ לֵיהּ אִם כֵּן לֵאָה אִמֵּנוּ זוֹנָה הָיְתָה, אָמַר לָהֶם (בראשית ל, טז): וַתֵּצֵא לִקְרָאתוֹ וגו', יָצָאת מְקֻשֶּׁטֶת כְּזוֹנָה, לְפִיכָךְ וַתֵּצֵא דִינָה בַּת לֵאָה. 80.1. וַיִּקְּחוּ שְׁנֵי בְנֵי יַעֲקֹב שִׁמְעוֹן וְלֵוִי (בראשית לד, כה), מִמַּשְׁמַע שֶׁנֶּאֱמַר: שִׁמְעוֹן וְלֵוִי, יָדַעְנוּ שֶׁבְּנֵי יַעֲקֹב הֵם, אֶלָּא בְּנֵי יַעֲקֹב שֶׁלֹא נָטְלוּ עֵצָה מִיַּעֲקֹב. שִׁמְעוֹן וְלֵוִי, שֶׁנָטְלוּ עֵצָה זֶה מִזֶּה. אֲחֵי דִינָה, וְכִי אֲחוֹת שְׁנֵיהֶם הָיְתָה וַהֲלוֹא אֲחוֹת כָּל הַשְּׁבָטִים הָיְתָה, אֶלָּא לְפִי שֶׁנָּתְנוּ אֵלּוּ נַפְשָׁם עָלֶיהָ נִקְרֵאת עַל שְׁמָם, וְדִכְוָתָהּ (שמות טו, כ): וַתִּקַּח מִרְיָם הַנְּבִיאָה אֲחוֹת אַהֲרֹן, וְכִי אֲחוֹת אַהֲרֹן הָיְתָה וַהֲלוֹא אֲחוֹת שְׁנֵיהֶם הָיְתָה, אֶלָּא לְפִי שֶׁנָּתַן אַהֲרֹן נַפְשׁוֹ עָלֶיהָ לְפִיכָךְ נִקְרֵאת עַל שְׁמוֹ, וְדִכְוָתָהּ (במדבר כה, יח): וְעַל דְּבַר כָּזְבִּי בַת נְשִׂיא מִדְיָן אֲחֹתָם, וְכִי אֲחוֹתָם הָיְתָה וַהֲלוֹא בַּת אֻמָּתָן הָיְתָה, אֶלָּא לְפִי שֶׁנָּתְנָה נַפְשָׁהּ עַל אֻמָּתָהּ נִקְרֵאת אֻמָּתָהּ לִשְׁמָהּ. (בראשית לד, כה): אִישׁ חַרְבּוֹ, רַבִּי אֶלְעָזָר אוֹמֵר בֶּן שְׁלשׁ עֶשְׂרֵה שָׁנָה הָיוּ. שְׁמוּאֵל שָׁאַל לְלֵוִי בַּר סִיסִי אָמַר לוֹ מַהוּ דֵין דִּכְתִיב (בראשית לד, כה): וַיָּבֹאוּ עַל הָעִיר בֶּטַח, אָמַר לוֹ בְּטוּחִים הָיוּ עַל כֹּחוֹ שֶׁל זָקֵן, וְלֹא הָיָה אָבִינוּ יַעֲקֹב רוֹצֶה שֶׁיַּעֲשׂוּ בָנָיו אוֹתוֹ הַמַּעֲשֶׂה, וְכֵיוָן שֶׁעָשׂוּ בָנָיו אוֹתוֹ מַעֲשֶׂה, אָמַר מָה אֲנִי מַנִּיחַ אֶת בָּנַי לִפֹּל בְּיַד אֻמּוֹת הָעוֹלָם, מֶה עָשָׂה נָטַל חַרְבּוֹ וְקַשְׁתּוֹ וְעָמַד לוֹ עַל פִּתְחָהּ שֶׁל שְׁכֶם וְאָמַר אִם יָבוֹאוּ אֻמּוֹת הָעוֹלָם לְהִזְדַּוֵּג לָהֶם לְבָנַי אֲנִי נִלְחַם כְּנֶגְדָן, הוּא דְּהוּא אוֹמֵר לוֹ לְיוֹסֵף (בראשית מח, כב): וַאֲנִי נָתַתִּי לְךָ שְׁכֶם אַחַד עַל אַחֶיךָ וגו', וְהֵיכָן מָצִינוּ שֶׁנָּטַל אָבִינוּ יַעֲקֹב חַרְבּוֹ וְקַשְׁתּוֹ בִּשְׁכֶם, שֶׁנֶּאֱמַר (בראשית מח, כב): אֲשֶׁר לָקַחְתִּי מִיַּד הָאֱמֹרִי בְּחַרְבִּי וּבְקַשְׁתִּי. (בראשית לד, כו): וְאֶת חֲמוֹר וְאֶת שְׁכֶם בְּנוֹ. 98.13. דָּן יָדִין עַמּוֹ כְּאַחַד שִׁבְטֵי יִשְׂרָאֵל (בראשית מט, טז), כַּמְּיֻחָד שֶׁל שְׁבָטִים. אָמַר רַבִּי יְהוֹשֻׁעַ בַּר נְחֶמְיָה אִלּוּלֵי שֶׁנִּדְבַּק לַמְיֻחָד שֶׁבַּשְּׁבָטִים אֲפִלּוּ שׁוֹפֵט אֶחָד שֶׁהֶעֱמִיד לֹא הָיָה מַעֲמִיד, וְאֵיזֶה זֶה, זֶה שִׁמְשׁוֹן בֶּן מָנוֹחַ. כִּיחִידוֹ שֶׁל עוֹלָם, מַה יְּחִידוֹ שֶׁל עוֹלָם אֵינוֹ צָרִיךְ סִיּוּעַ כָּךְ שִׁמְשׁוֹן בֶּן מָנוֹחַ אֵינוֹ צָרִיךְ לְסִיּוּעַ, אֶלָּא (שופטים טו, טו): וַיִּמְצָא לְחִי חֲמוֹר טְרִיָה, מַהוּ טְרִיָה, בַּר תְּלָתָא יוֹמִין. רַבִּי אָבוּן אָמַר בִּטְנָהּ תְּרֵין, הִיא דַּעְתֵּיהּ דְּרַבִּי אָבוּוֹן, דְּאָמַר רַבִּי אָבוּן (שופטים טו, טז): בִּלְחִי הַחֲמוֹר חֲמוֹר חֲמֹרָתָיִם וגו' (שופטים טו, יח): וַיִּצְמָא מְאֹד, דִּמְפַטְפֵּט צָחֵי, אָמַר רַבִּי חוּנְיָא וְרַבִּי עֲזַרְיָה בְּשֵׁם רַבִּי יוֹחָנָן אֲפִלּוּ הָיָה צַרְצוּר שֶׁל מַיִם לֹא הָיָה יָכוֹל לִפְשֹׁט אֶת יָדוֹ וְלִטְלוֹ, אֶלָּא (שופטים טו, יח): וַיִּקְרָא אֶל ה' וַיֹּאמַר אַתָּה נָתַתָּ בְיַד עַבְדְּךָ וגו', אָמַר לְפָנָיו רִבּוֹן הָעוֹלָמִים אִם אֵינוֹ בֵּינִי לְבֵינָן אֶלָּא הַמִּילָה הַזֹּאת כְּדַאי הוּא שֶׁלֹא אֶפֹּל בְּיָדָן, מִיָּד (שופטים טו, יט): וַיִּבְקַע אֱלֹהִים אֶת הַמַּכְתֵּשׁ אֲשֶׁר בַּלֶּחִי, רַבִּי לֵוִי וְרַבָּנָן, רַבִּי לֵוִי אָמַר הַמָּקוֹם הַהוּא שְׁמוֹ לֶחִי. רַבָּנָן אָמְרֵי הַמָּקוֹם הַהוּא מַכְתֵּשׁ שְׁמוֹ. רַבִּי אַבָּא בַּר כַּהֲנָא וְרַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי אֱלִיעֶזֶר מְלַמֵּד שֶׁהֵבִיא לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא מַעֲיָן מִבֵּין שִׁנָּיו, בְּאֵיזוֹ זְכוּת, מִבִּרְכָתוֹ שֶׁל משֶׁה שֶׁאָמַר (דברים לג, כב): יְזַנֵּק מִן הַבָּשָׁן, מִבֵּין שִׁנָּיו. | 33.3. " b God is good to all and His mercies are upon all of His works (Psalms 145:9): /b Rabbi Levi said, \"'God is good to all,' upon all, that He is their maker.\" Rabbi Shmuel said, \"'God is good to all and His mercies' - upon all that are His traits, He has mercy.” Rabbi Yehoshua of Sakhnin said in the name of Rabbi Levi, \"'God is good to all' and His merciful ones He give to His creatures.\" Rabbi Tanchuma and Rabbi Abba bar Avin [said] in the name of Rav Acha, “Tomorrow a famine will arrive and the creatures will have mercy, these upon those, and the Holy One, blessed be He, will be filled with mercy on them.” In the days of Rabbi Tanchuma, Israel required a fast (to bring about rain). They came to [Rabbi Tanchuma and] said to him, “Rabbi, decree a fast.” [So] he decreed a fast on the first day, on the second day, on the third day and rain did not fall. He got up and expounded to them. He said to them, \"My children, have mercy, these upon those, and the Holy One, blessed be He, will be filled with mercy on you.\" While they were still distributing charity to the poor, they saw a man giving money to his ex-wife. They came to [Rabbi Tanchuma] and said to him, \"Rabbi, how are we sitting here [while] there is a sin here.\" He said [back] to them, \"What did you see?\" They said to him, \"We saw Mr. x give money to his ex-wife.\" They sent for them and they brought them in front of the community. [Rabbi Tanchuma] said to him, \"What is she to you?\" He said [back] to him, \"She is my ex-wife.\" He said to him, \"Why did you give her money?\" He said to him, \"Rabbi, I saw her in distress and I was filled with mercy on her.\" At that time, Rabbi Tanchuma lifted his head towards above and said, \"Master over the worlds, just like this one that does not have an obligation to sustain [her] saw her in distress and he was filled with mercy for her, all the more so, You, that it is written about You, 'Compassionate and Merciful' and we are the children of Your friends, Avraham, Yitschak and Yaakov, will You be filled with mercy on us.\" Immediately, rains fell and the world was irrigated. Our rabbi (Yehuda Hanassi) was sitting, involved in Torah in front of the synagogue of the Babylonian [Jews] in Tzippori [when] a calf passed in front of him [and] was going to be slaughtered and started to yell out as if to say, \"Save me.\" He said to it, \"And what can I do for you? That is what you were created for.\" [As a result, Rabbi Yehuda Hanassi] had toothaches for thirteen years. Rabbi Yoss bar Avin said, \"[During] those entire thirteen years that [he] had toothaches, no pregt woman had a miscarriage in the Land of Israel and no birthing mother had pain. After some time, a crawling animal passed in front of his daughter and she wanted to kill it. He said to her, \"My daughter, let it go, as it is written, \"and His mercies are upon all of his works.\" Our rabbi had great modesty and said, \"I will do anything that people tell me except what the sons of Batira did to my forefather - that they came down from their greatness (office) and brought him up; and [even] if Rabbi Huna, the Exilarch, came here, I would get up in front of him. Why? As he is from [the tribe of] Yehuda and I am from Binyamin, and he is from the males of Yehuda and I am from the females.\" Rabbi Chiya the Great said to him, \"And behold, he is [waiting] outside.\" [Rabbi Yehuda Hanassi]'s face changed colors. And when he saw that his face changed colors, [Rabbi Chiya] said to him, \"It is [Rabbi Huna]'s coffin.\" He said [back] to [Rabbi Chiya], \"Go out and see who needs you outside.\" He went out and did not find a person and he knew that he was excommunicated - and there is no excommunication less than thirty days. Rabbi Yossi bar Avin said, \"[During] the entire thirty days that Rabbi Chiya the Great was excommunicated from our rabbi, he taught Rav, the son of his sister, the principles of the Torah.\" And what are the principles of the Torah? They are the laws of the Babylonians. At the end of thirty days, Eliyahu - may he be remembered for good - came in the likeness of Rabbi Chiya the Great to our rabbi and put his hand on his teeth and he became healed. When Rabbi Chiya the Great came to our rabbi, he said to him, \"What did you do to your teeth?\" He said [back] to him, \"From the time that you put your hand on them, they became better. He said, \"I do not know what this is.\" When he heard this, he began to treat him with respect and he brought close the students and brought up [Rabbi Chiya] to the top. Rabbi Yishmael bar Yose said, \"And [should he] come closer than I?\" He said [back] to him, \"God forbid, such should not be done in Israel.\" Our rabbi was teaching the praises of Rabbi Chiya the Great in front of Rabbi Yishmael bar Yose - he said, \"He is a great man, he is a holy man.\" One time, [Rabbi Yishmael bar Yose] saw [Rabbi Chiya] in the bathhouse and [the latter] did not humble himself before him. He said to [Rabbi Yehuda Hanassi], \"Is this your student that you have been praising? I saw him in the bathhouse and he did not humble himself before me.\" He said to him, \"Why did you not humble yourself before him?\" Rabbi Chiya said [back], I was looking at the homilies (aggadot) of Psalms.\" Once [Rabbi Yehudah Hanassi] heard this, he gave him two students to go with him to the dark places, that he not get confounded and lose himself. Another explanation: \"God is good to all, etc.\" \"And God remembered Noach, etc.\" - Rabbi Shmuel bar Nachmani said, \"Woe to the evildoers who switch the [Divine] trait of mercy to the [Divine] trait of [strict] justice. In every place that it states 'the Lord,' it is the trait of mercy: 'The Lord, the Lord, merciful and compassionate God' (Exodus 34:6). And [yet] it is written (Genesis 6:5-6), 'And the Lord saw that the evil of man on the earth was very great[...] And the Lord regretted that He had made man on the earth, and the Lord said, \"I will erase, etc.\"' Happy are the righteous who switch the trait of [Divine] justice to the [divine] trait of mercy. In every place that it states ' i Elohim /i ,' it is the trait of mercy: 'Judges ( i Elohim /i ) you shall not curse' (Exodus 22:27); 'to the judges ( i elohim /i ) the matter of both of them will come' (Exodus 22:8). And [yet] it is written (Exodus 2:24), 'And God heard their cries and God remembered His covet'; '(Genesis 30:22), 'And God remembered Rachel'; 'And God remembered Noach.' And what memory did He remember for him? That he fed and sustained them all of the twelve months in the ark.\" \"And God remembered Noach\" - and justice requires it, from the merit of the pure ones that he brought with him into the ark. Rabbi Eliezer says, \"[Noach] was named corresponding to his sacrifice, as it states, 'And the Lord smelled the pleasant ( i nichoach /i ) fragrance.'\" Rabbi Yose bar Chaninah [says], \"He was named corresponding to the resting of the ark, as it states, 'And the ark rested ( i tanach /i ) on the seventh month, etc.'\" Rabbi Yehoshua says, \"'Will not cease' (Genesis 8:22) implies that they ceased.\"", |
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| 28. Anon., Qohelet Rabba, 5.11 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •aqiva, r. Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 132 |
| 29. Palestinian Talmud, Sotah, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan |
| 30. Palestinian Talmud, Sukkah, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan nan nan |
| 31. Palestinian Talmud, Berachot, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan nan nan nan nan nan nan |
| 32. Palestinian Talmud, Hagigah, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan |
| 33. Palestinian Talmud, Kilayim, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •aqiva, r. Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 132 |
| 34. Palestinian Talmud, Taanit, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan nan nan |
35. Babylonian Talmud, Shevuot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •r. aqiva Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 455| 13b. כרת דיממא לרבי לית ליה,אלמה לא משכחת לה דאכל אומצא וחנקיה ומית אי נמי דאכל סמוך לשקיעת החמה דלא הוה שהות לכפורי ליה:,אחד ישראל ואחד כהנים ואחד כהן משוח:,הא גופא קשיא קתני אחד ישראל ואחד כהנים ואחד כהן משוח והדר תני מה בין ישראל לכהנים ולכהן משוח אמר רב יהודה הכי קאמר אחד ישראל ואחד כהנים ואחד כהן משוח מתכפרין בשעיר המשתלח בשאר עבירות ואין חילוק ביניהן ומה בין ישראל לכהנים ולכהן משוח אלא שהפר מכפר על הכהנים על טומאת מקדש וקדשיו וכו',ומני רבי יהודה היא דתניא (ויקרא טז, לג) וכפר את מקדש הקדש זה לפני ולפנים את אהל מועד זה היכל מזבח כמשמעו יכפר אלו עזרות כהנים כמשמעו עם הקהל אלו ישראל יכפר אלו הלוים,הושוו כולן לכפרה אחת שמתכפרין בשעיר המשתלח בשאר עבירות דברי ר' יהודה,רבי שמעון אומר כשם שדם שעיר הנעשה בפנים מכפר על ישראל על טומאת מקדש וקדשיו כך דם הפר מכפר על הכהנים על טומאת מקדש וקדשיו וכשם שוידויו של שעיר המשתלח מכפר על ישראל בשאר עבירות כך וידויו של פר מכפר על הכהנים בשאר עבירות,ולרבי שמעון הא ודאי הושוו מאי הושוו דבני כפרה נינהו מיהו כל חד וחד מכפר בדנפשיה,מאי טעמיה דרבי שמעון דכתיב (ויקרא טז, ז) ולקח את שני השעירים איתקש שעיר המשתלח לשעיר הנעשה בפנים מה שעיר הנעשה בפנים אינו מכפר על הכהנים על טומאת מקדש וקדשיו דכתיב ביה אשר לעם אף שעיר המשתלח אינו מכפר על הכהנים בשאר עבירות,ורבי יהודה אמר לך להכי איתקוש שיהו שוים במראה ובקומה ובדמים הוא דאתא,מאן תנא להא דתנו רבנן ושחט את שעיר החטאת אשר לעם שאין הכהנים מתכפרין בו ובמה מתכפרין בפרו של אהרן,יכול לא יתכפרו בפרו של אהרן שהרי כבר נאמר אשר לו מעתה אין להן כפרה כשהוא אומר יכפר על הכהנים מצינו להן כפרה,במה הן מתכפרין מוטב שיתכפרו בפרו של אהרן שהרי הותר מכללו אצל ביתו ואל יתכפרו בשעיר הנעשה בפנים שלא הותר מכללו אצל ביתו,ואם נפשך לומר הרי הוא אומר (תהלים קלה, יט) בית אהרן ברכו את ה' בית הלוי ברכו את ה' יראי ה' ברכו את ה',מאן תנא אמר ר' ירמיה דלא כר' יהודה דאי ר' יהודה האמר כהנים יש להן כפרה בשעיר המשתלח ומני רבא אמר ר' שמעון היא דאמר כהנים אין להם כפרה בשעיר המשתלח,אביי אמר אפי' תימא ר' יהודה הכי קאמר מעתה אין להם כפרה בטומאת מקדש וקדשיו כשהוא אומר יכפר על הכהנים מצינו שיש להן כפרה בשאר עבירות וכמו דמצינו שיש להן כפרה בשאר עבירות כך יש להן כפרה | 13b. It must be that Rabbi Yehuda HaNasi concedes that Yom Kippur does not atone for one who violates the day itself and does not repent, as if you do not say so, b according to Rabbi /b Yehuda HaNasi, b there would be no /b instance in which a person would be liable to receive b i karet /i for /b violating Yom Kippur in b the daytime. /b ,The Gemara questions this proof: b Why not? You /b could b find it /b in a case b where he ate a piece of meat, and /b while he was eating b it choked him and he died, or /b in a case b where he ate immediately before sunset /b at the end of the day. Even if one holds that Yom Kippur does atone for violations of the day itself, in these cases it could not, b as there was no time /b after the violation for the day b to atone for him, /b in the first case because he was already dead, and in the second case because it was no longer Yom Kippur.,§ The mishna (2b) states: b Israelites and priests and /b the b anointed priest, /b i.e., the High Priest, equally achieve atone-ment. What is the difference between Israelites, priests, and the anointed priest? The difference is only that the priests achieve atonement for their defiling of the Temple or its sacrificial foods through the bull that the High Priest offers on Yom Kippur, whereas the Israelites achieve atonement for their transgressions through the goats that are sacrificed on Yom Kippur.,The Gemara asks: b This /b mishna b itself /b is b difficult, /b as b it teaches: Both Israelites and priests and /b the b anointed priest /b equally achieve atonement. b But then it teaches: What is /b the difference b between Israelites, priests, and /b the b anointed priest? Rav Yehuda said /b that b this /b is what the mishna b is saying: Both Israelites and priests and /b the b anointed priest /b equally b achieve atonement through the scapegoat for transgressions other /b than the defiling of the Temple or its sacrificial foods, b and /b in this regard b there is no distinction between them. But what is /b the difference b between Israelites, priests, and /b the b anointed priest? /b The difference is b only that the bull /b of the High Priest that he offers on Yom Kippur b atones for the priests for /b their b defiling of /b the b Temple or its sacrificial /b foods, whereas the Israelites achieve atonement for their transgressions through the goats that are sacrificed on Yom Kippur., b And whose /b opinion is expressed by the mishna? It b is Rabbi Yehuda, as it is taught /b in a i baraita /i in exposition of the verse: “He shall bring atonement upon the sanctum of the sacred, and he shall effect atonement upon the Tent of Meeting and the altar, and upon the priests and upon all the people of the congregation shall he bring atonement” (Leviticus 16:33): b “He shall bring atonement upon the sanctum of the sacred”; this /b is referring to b the innermost sanctum, /b i.e., the Holy of Holies. “ b Upon the Tent of Meeting”; this /b is referring to the b Sanctuary. /b “And the b altar”; /b this is understood b in accordance with its plain meaning. “He shall effect atonement”; this /b is referring to the Temple b courtyards. /b “And upon the b priests”; /b this is understood b in accordance with its plain meaning. /b “And upon b all the people”; these are the Israelites. “Shall he bring atonement”; this /b is referring to b the Levites. /b , b All of them are equated with regard to /b the fact that they are all atoned for through b one atonement, /b i.e., b that they are atoned for by the scapegoat for /b all b transgressions other /b than the defiling of the Temple or its sacrificial foods. This is b the statement of Rabbi Yehuda. /b ,The i baraita /i continues: b Rabbi Shimon says: Just as /b the b blood of the goat whose /b blood presentation is b performed inside /b the Sanctuary b atones for Israelites for /b their b defiling of /b the b Temple or its sacrificial /b foods, b so too, /b the b blood of the bull /b of the High Priest, whose blood presentation is also performed inside the Sanctuary, b atones for the priests for /b their b defiling of /b the b Temple or its sacrificial /b foods. b And just as /b the b confession /b made b over the scapegoat atones for Israelites for other transgressions, so too, /b the b confession /b made b over /b the b bull atones for the priests for other transgressions. /b It is apparent from the i baraita /i that it is only according to the opinion of Rabbi Yehuda that the scapegoat atones for both Israelites and priests.,The Gemara analyzes Rabbi Shimon’s opinion: b And according to Rabbi Shimon, /b one can ask: b Weren’t /b both Israelites and priests b certainly equated /b in the verse in Leviticus? The Gemara explains: According to his opinion, in b what /b way b are they equated /b in the verse? They are equated in b that they are all subject to atonement /b on Yom Kippur; b but each one /b of the groups b achieves atonement in its own /b way.,The Gemara asks: b What is the reason of Rabbi Shimon, /b who holds that priests are not atoned for by the scapegoat? b As it is written: “He shall take the two goats” /b (Leviticus 16:7); one is used for the scapegoat and the other for the internal goat. With this verse, the b scapegoat is juxtaposed with the goat whose /b blood presentation is b performed inside /b the Sanctuary. It teaches that b just as the goat whose /b blood presentation is b performed inside does not atone for the priests for /b their b defiling of /b the b Temple or its sacrificial /b foods, b as it is written with regard to /b that goat: “The goat sin-offering b of the people” /b (Leviticus 16:15), which indicates that it atones for Israelites and not for the priests, b so too, the scapegoat does not atone for the priests for /b their b other transgressions. /b , b And /b as for b Rabbi Yehuda, /b how does he understand the juxtaposition? He could have b said to you: /b It is only b for this /b reason that the goats b are juxtaposed: /b The juxtaposition b comes /b to teach b that they should be similar in appearance and in height and in value. /b They are not similar in the atonement that they effect.,The Gemara asks: b Who /b is the i tanna /i who b taught that which the Sages taught /b in a i baraita /i : The verse states with regard to the internal goat: b “He shall slaughter the goat sin-offering of the people” /b (Leviticus 16:15); the term “of the people” excludes Aaron and the priests, and therefore indicates b that the priests do not achieve atonement through /b that goat. b But /b then, b through what do they achieve atonement? /b Presumably, b through /b the b bull of Aaron, /b i.e., the bull of the High Priest.,One b might /b have thought that b they would /b also b not achieve atonement through /b the b bull of Aaron, as it is already stated: /b “Aaron shall bring near b his own /b bull sin-offering” (Leviticus 16:6), which indicates that it atones only for Aaron’s transgressions, not for the transgressions of others. And if b that is so, /b then b they do not have /b any means through which to achieve b atonement. /b But b when /b the verse b states: “And he shall effect atonement…upon the priests” /b (Leviticus 16:33), b we have /b clearly b found that they /b do b have /b a means of achieving b atonement. /b ,The i baraita /i continues: b Through which /b means then b do they achieve atonement? /b Do they achieve it through the internal goat or the bull of Aaron? It is b better /b to say b that they achieve atonement through the bull of Aaron, as /b in any event, b with regard to his household, an exception was made to its rule /b that it atones only for Aaron, and his household also achieves atonement from his bull. It is therefore not unreasonable to say that the priesthood should also achieve atonement from his bull. b And /b one should b not /b say that b they achieve atonement through the goat whose /b blood presentation is b performed inside /b the Sanctuary, b as it is not /b found b with regard to /b Aaron’s b household /b that b an exception was made to its rule /b that it atones for the people, as his household does not achieve atonement from the scapegoat., b And if it is your wish to say /b that this reasoning can be refuted, one can cite another proof, as the verse b states: /b “House of Israel, bless the Lord; b house of Aaron, bless the Lord; house of Levi, bless the Lord; those who fear the Lord, bless the Lord” /b (Psalms 135:19–20). It is apparent from this verse that “house of Aaron” is referring to all priests and not just to Aaron’s immediate household, and so it is reasonable that Aaron’s bull should atone for them.,The Gemara repeats its question about this i baraita /i : b Who /b is the i tanna /i who b taught /b this i baraita /i ? b Rabbi Yirmeya says: /b It b is not in accordance with /b the opinion of b Rabbi Yehuda, as, if /b one suggests that it is in accordance with the opinion of b Rabbi Yehuda, /b one can counter: b Doesn’t he say /b that the b priests have /b a means of b atonement through /b the b scapegoat, /b whereas the i baraita /i indicates that they do not, as it states that if they do not achieve atonement through the bull of Aaron, then they do not have any means through which to achieve atonement? b But /b then, b whose /b opinion is expressed? b Rava says: /b It b is /b the opinion of b Rabbi Shimon, who says /b that the b priests do not have /b a means of achieving b atonement through /b the b scapegoat. /b , b Abaye said: You /b may b even say /b that the i baraita /i is accordance with the opinion of b Rabbi Yehuda, /b and b this /b is what it b is saying: /b If b that is so, /b that the priests do not achieve atonement through the bull of Aaron, then b they do not have /b any means through which to achieve b atonement for /b the b defiling of /b the b Temple or its sacrificial /b foods. b When /b the verse b states: “And he shall effect atonement…upon the priests,” we have /b clearly b found that they /b do b have /b a means of b atonement for other transgressions. And /b it follows that b just as we have found that they have /b a means of b atonement for other transgressions, /b as Israelites do, b so /b too, b they /b must also b have /b a means of b atonement /b |
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36. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 553| 12a. אלא אי אמרת אהבה רבה הוו אמרי מאי ברכות אין מעכבות זו את זו דלמא האי דלא אמרי יוצר אור משום דלא מטא זמן יוצר אור וכי מטא זמן יוצר אור הוו אמרי,ואי מכללא מאי,דאי מכללא לעולם אהבה רבה הוו אמרי וכי מטא זמן יוצר אור הוו אמרי ליה ומאי ברכות אין מעכבות זו את זו סדר ברכות:,וקורין עשרת הדברות שמע והיה אם שמוע ויאמר אמת ויציב ועבודה וברכת כהנים.,א"ר יהודה אמר שמואל אף בגבולין בקשו לקרות כן אלא שכבר בטלום מפני תרעומת המינין,תניא נמי הכי ר' נתן אומר בגבולין בקשו לקרות כן אלא שכבר בטלום מפני תרעומת המינין,רבה בב"ח סבר למקבעינהו בסורא א"ל רב חסדא כבר בטלום מפני תרעומת המינין,אמימר סבר למקבעינהו בנהרדעא א"ל רב אשי כבר בטלום מפני תרעומת המינין:,ובשבת מוסיפין ברכה אחת למשמר היוצא. מאי ברכה אחת א"ר חלבו משמר היוצא אומר למשמר הנכנס מי ששכן את שמו בבית הזה הוא ישכין ביניכם אהבה ואחוה ושלום וריעות:,מקום שאמרו להאריך: פשיטא היכא דקא נקיט כסא דחמרא בידיה וקסבר דשכרא הוא ופתח ומברך אדעתא דשכרא וסיים בדחמרא יצא דאי נמי אם אמר שהכל נהיה בדברו יצא דהא תנן על כולם אם אמר שהכל נהיה בדברו יצא,אלא היכא דקא נקיט כסא דשכרא בידיה וקסבר דחמרא הוא פתח ובריך אדעתא דחמרא וסיים בדשכרא מאי,בתר עיקר ברכה אזלינן או בתר חתימה אזלינן,ת"ש שחרית פתח ביוצר אור וסיים במעריב ערבים לא יצא פתח במעריב ערבים וסיים ביוצר אור יצא,ערבית פתח במעריב ערבים וסיים ביוצר אור לא יצא פתח ביוצר אור וסיים במעריב ערבים יצא,כללו של דבר הכל הולך אחר החתום,שאני התם דקאמר ברוך יוצר המאורות,הניחא לרב דאמר כל ברכה שאין בה הזכרת השם אינה ברכה שפיר אלא לר' יוחנן דאמר כל ברכה שאין בה מלכות אינה ברכה מאי איכא למימר,אלא כיון דאמר רבה בר עולא כדי להזכיר מדת יום בלילה ומדת לילה ביום כי קאמר ברכה ומלכות מעיקרא אתרוייהו קאמר,ת"ש מסיפא כללו של דבר הכל הולך אחר החתום כללו של דבר לאתויי מאי לאו לאתויי הא דאמרן,לא לאתויי נהמא ותמרי ה"ד אילימא דאכל נהמא וקסבר דתמרי אכל ופתח אדעתא דתמרי וסיים בדנהמא היינו בעיין,לא צריכא כגון דאכל תמרי וקסבר נהמא אכל ופתח בדנהמא וסיים בדתמרי [יצא] דאפילו סיים בדנהמא נמי יצא,מאי טעמא דתמרי נמי מיזן זייני:,אמר רבה בר חיננא סבא משמיה דרב כל שלא אמר אמת ויציב שחרית ואמת ואמונה ערבית לא יצא ידי חובתו שנאמר (תהלים צב, ג) להגיד בבקר חסדך ואמונתך בלילות:,ואמר רבה בר חיננא [סבא] משמיה דרב המתפלל כשהוא כורע כורע בברוך וכשהוא זוקף זוקף בשם,אמר שמואל מאי טעמא דרב דכתיב (תהלים קמו, ח) ה' זוקף כפופים,מיתיבי (מלאכי ב, ה) מפני שמי נחת הוא,מי כתיב בשמי מפני שמי כתיב,אמר ליה שמואל לחייא בר רב בר אוריאן תא ואימא לך מלתא מעלייתא דאמר אבוך הכי אמר אבוך כשהוא כורע כורע בברוך כשהוא זוקף זוקף בשם. | 12a. b However, if you say that they /b would omit: Who creates light, and b would recite: An abounding love, /b on b what /b basis would you conclude that failure to recite one of the b blessings /b recited before i Shema /i b does not prevent /b one from reciting the b other? /b In that case, one could offer another reason why only a single blessing is recited. b Perhaps /b the fact b that they did not recite: Who creates light was because the time for the recitation of: Who creates light, had not yet arrived, /b as the sun had yet to rise. The blessings of the priestly watch are recited in the early morning hours, long before sunrise. b However, /b afterward, b when the time /b to recite: b Who creates light arrived, they would recite it. /b From the conclusion drawn by Rabbi Shimon ben Lakish, that failure to recite one of the blessings recited before b i Shema /i /b does not prevent one from reciting the other, it is clear that the blessing recited by the members of the priestly watch was: Who creates light.,As this deductive reasoning seems coherent and convincing, the Gemara asks: b And if /b this i halakha /i is b based on inference, /b and not on an explicit statement, b what /b of it? There seems to be no other way to interpret Rabbi Shimon ben Lakish’s statement.,The Gemara answers: b If /b this conclusion b were based on an inference, /b one could say that b actually they recited: An abounding love, and when the time /b to recite: b Who creates light arrived, they would recite it. /b In that case, b what /b is the meaning of: Failure to recite one of the b blessings /b recited before i Shema /i b does not prevent /b one from reciting the b other? /b Rabbi Shimon ben Lakish meant that failure to recite b the /b correct b order of the blessings /b does not prevent one from fulfilling his obligation. Even if one recites: An abounding love before: Who creates light, he fulfills his obligation. Rabbi Shimon ben Lakish did not refer to a case where only one of the blessings was recited. Consequently, one cannot infer from his statement his opinion regarding the identity of the single blessing.,The Gemara related above that the priests in the Temple b read the Ten Commandments, /b along with the sections of b i Shema /i , i VeHaya im Shamoa /i , i VaYomer /i , True and Firm, i Avoda, /i and the priestly benediction. /b , b Rav Yehuda said /b that b Shmuel said: Even in the outlying areas, /b outside the Temple, b they sought to recite /b the Ten Commandments b in this manner /b every day, as they are the basis of the Torah (Rambam), b but they had already abolished /b recitation of the Ten Commandments b due to the grievance of the heretics, /b who argued that the entire Torah, with the exception of the Ten Commandments, did not emanate from God (Jerusalem Talmud). If the Ten Commandments were recited daily, that would lend credence to their claim, so their recitation was expunged from the daily prayers., b That was also taught /b in a i baraita /i that b Rabbi Natan says: In the outlying areas, they sought to recite /b the Ten Commandments b in this manner, but they had already abolished /b their recitation b due to the grievance of the heretics. /b ,The Gemara relates that several Sages sought to reinstitute recitation of the Ten Commandments, as b Rabba bar bar Ḥana thought to institute this in /b the city of b Sura, /b but b Rav Ḥisda said to him: They already abolished them due to the grievance of the heretics. /b ,So too, b Ameimar thought to institute this in /b the city of b Neharde’a. Rav Ashi, /b the most prominent of the Sages in that generation, b said to him: They already abolished them due to the grievance of the heretics. /b ,We learned in a mishna in tractate i Tamid /i that b on Shabbat a single blessing is added to /b bless b the outgoing priestly watch. /b The Gemara asks: b What is /b that b single blessing? Rabbi Ḥelbo said: /b As they finished their service, b the outgoing priestly watch would say to the incoming priestly watch: May He who caused His Name to dwell in this house cause love and brotherhood, peace and camaraderie to dwell among you. /b ,We learned in the mishna: b Where /b the Sages b said /b to recite b a long /b blessing, one may not shorten it, and vice-versa. The Gemara proceeds to address a particular problem arising from conclusions drawn from this mishna. Before addressing the primary problem, however, a simpler, secondary issue is raised: b Obviously, in a case where one took a cup of wine in his hand and thought it was beer, and began reciting the blessing thinking it was beer, /b i.e., he intended to recite the appropriate blessing on beer: By Whose word all things came to be, b and /b upon realizing that it was wine, b he concluded /b the blessing b with that /b which is recited over b wine: /b Who creates the fruit of the vine, b he fulfilled /b his obligation. In that case, b even had he recited: By Whose word all things came to be, /b as he originally intended, b he /b would have b fulfilled /b his obligation, b as we learned /b in a mishna: b If one /b recited the general blessing: b By Whose word all things came to be, over all /b food items, b he fulfilled /b his obligation after the fact, even if i ab initio /i another blessing was instituted to recite before eating that food. Therefore, if he reconsidered and concluded the blessing with the ending of the blessing over wine, he fulfilled his obligation., b However in a case where one took a cup of beer in his hand and thought it was wine, and began reciting the blessing thinking it was wine, /b meaning he intended to recite: Who creates the fruit of the vine, b and /b upon realizing that it was beer b he concluded /b the blessing b with that /b which is recited over b beer: /b By Whose word all things came to be, b what /b is the i halakha /i ?,Ostensibly, this blessing is comprised of two sections. The first section, during which he intended to recite: Who creates the fruit of the vine, cannot fulfill his obligation as it is an inappropriate blessing to recite over beer. However, in the second section he recited: By Whose word all things came to be, the appropriate blessing. The dilemma, then, is: b Do we follow the essence /b of the blessing, the first section, b or do we follow the conclusion /b of the blessing?, b Come and hear /b a proof from what was taught in a i baraita /i with regard to a similar case: If, in b the morning prayer /b , one b began /b the blessings prior to the recitation of i Shema /i appropriately b with: Who creates light, and concluded with /b the formula of the evening prayer: b Who brings on evenings, he did not fulfill /b his obligation. However, if one did the opposite, and b commenced with: Who brings on evenings, and concluded with: Who creates light, he fulfilled /b his obligation.,Similarly, if, in b the evening prayer /b , b one commenced /b the recitation of i Shema /i b with: Who brings on evenings and concluded with: Who creates light, he did not fulfill /b his obligation. If b one commenced with: Who creates light and concluded with: Who brings on evenings, he fulfilled /b his obligation.,The i baraita /i summarizes that b the general principle is: Everything follows the conclusion /b of the blessing. Based on this principle, the question with regard to a blessing recited over food and drink posed above can be resolved.,This proof is rejected: b There, /b in the case of the blessing recited over the radiant lights, b it is different, as one recites: Blessed /b …Who b forms the radiant lights, /b and similarly, in the evening one recites: Blessed…Who brings on evenings. Since these are long blessings that conclude with a second blessing summarizing their content, one could assert that everything follows the conclusion. However, in the case of short blessings, such as: By Whose word all things came to be, or: Who creates the fruit of the vine, ostensibly, if there is a problem with the first part of the blessing, the entire blessing is nullified.,The distinction between the blessing recited over the radiant lights and the blessings recited over food and drink stems from the assumption that the conclusion: Blessed…Who fashions the radiant lights, is a complete, independent blessing. However, this is not necessarily so. b This works out well according to Rav, who said: Any blessing that does not include mention of God’s name is not /b considered b a blessing, /b and since: Who creates light, includes God’s name, it constitutes a complete, independent blessing. b However, according to Rabbi Yoḥa, who said: Any blessing that does not include mention of /b God’s b sovereignty, /b i.e., our God, King of the universe, b is not /b considered b a blessing, what can be said /b to distinguish between the conclusion of the blessings over food and drink and the blessing over the radiant lights? Since the conclusion: Who creates light, does not mention God’s sovereignty, it does not constitute a complete, independent blessing.,The Gemara responds: b Rather, /b Rabbi Yoḥa also holds that the blessing over the radiant lights is a complete blessing. b Since Rabba bar Ulla said: /b Who creates darkness, is mentioned during the day and: Rolling away the light before the darkness, is mentioned at night b in order to mention the attribute of day at night and the attribute of night in the day, /b the beginning of the blessing in which God’s sovereignty is mentioned day and night is appropriate to both day and night, and b when one recites the blessing /b with God’s name b and /b mentions God’s b sovereignty at the beginning of the blessing, /b it refers b to both /b day and night. Therefore, no proof can be cited from the blessing over the radiant lights to the blessings recited over food and drink.,The Gemara attempts to cite an additional proof: b Come and hear /b another solution based on what we learned b in the latter clause /b of the i baraita /i cited above: b The general principle is: Everything follows the conclusion /b of the blessing. b What does /b the phrase: The general principle is, come b to include /b beyond the detailed example cited in the i baraita /i ? b Does it not come to include /b the case b that we stated, /b that both in the case of a long blessing and the case of a short blessing, the conclusion of the blessing is the determining factor?,The Gemara rejects this: b No, /b the principle is cited b to include /b a case of b bread and dates. /b The Gemara clarifies: b What are the circumstances /b of the dilemma with regard to the blessings on these food items? b If you say that /b it is a case b where one ate bread and thought that he ate dates, and commenced /b reciting the blessing b thinking it was dates; /b then, upon realizing that it was bread, b he concluded /b the blessing b with that /b which is recited b over bread, isn’t that our dilemma, /b as this case is identical to the one involving wine and beer?,The Gemara answers: b No; this /b general principle b is /b only b necessary /b to teach a special b case /b , b where one ate dates and thought that he ate bread, and commenced /b reciting the blessing b thinking they were bread. /b Upon realizing that they were dates, b he concluded /b the blessing b with that /b which is recited b over dates. /b In that case b he fulfilled /b his obligation, as b even had he concluded /b the blessing b with that /b which is recited b over bread, he /b would have b fulfilled his obligation. /b , b What is the reason /b that had he concluded with the blessing recited over bread he would have fulfilled his obligation to recite a blessing over dates? This is b because dates also provide /b a person b sustece. /b While i ab initio /i one should not recite the blessing for bread over dates, after the fact, if one did so, he fulfilled his obligation. It is with regard to this particular situation that the i baraita /i established the principle: Everything follows the conclusion of the blessing. Ultimately, the dilemma regarding a blessing with an inappropriate opening and an appropriate conclusion remains unresolved. br The Gemara proceeds to discuss the formula for the blessings recited along with i Shema /i ., b Rabba bar Ḥina Sava said in the name of Rav: One who did not recite: True and Firm [ i emet veyatziv /i ] /b at the beginning of the blessing of redemption that follows i Shema /i b in the morning prayer, and: True and Trustworthy [ i emet ve’emuna /i ] in the evening prayer, he did not fulfill his obligation. /b An allusion to the difference in formulation between morning and evening is, b as it is stated: “To declare Your kindness in the morning and Your faith in the nights” /b (Psalms 92:3). In the morning, one must mention God’s loving-kindness, while in the evening one is required to emphasize the aspect of faith., b And Rabba bar Ḥina Sava said in the name of Rav: One who is praying, when he bows /b in the appropriate places, b he bows when /b he says: b Blessed, and when he /b subsequently b stands upright, he stands upright when he says /b God’s b name. /b , b Shmuel, /b who was Rav’s colleague and significantly outlived him, b said: What is Rav’s reason /b for saying that one should stand upright at the mention of God’s name? b As it is written: “The Lord, who raises the bowed” /b (Psalms 146:8); one stands upright at the mention of God’s name to recall that it is God who raises the bowed.,The Gemara b raises an objection /b based on what we learned in praise of a priest: b “And he was afraid before My name” /b (Malachi 2:5), indicating that one must be humbled and not upright before God’s name.,The Gemara responds: b Is it written: At My name? Before My name, is written, /b meaning that one is humbled and bows prior to the mention of God’s name, when he says: Blessed.,The Gemara relates: b Shmuel said to Ḥiyya bar Rav: Son of Torah, come and I will tell you a great saying that your father said. Your father said the following: When one bows, he bows when /b he says: b Blessed, and when he stands upright, he stands upright when he says /b God’s b name. /b |
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37. Babylonian Talmud, Shabbat, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 582| 24a. תניא כוותיה דרב חסדא כל אלו שאמרו אין מדליקין בהן בשבת מדליקין בהן ביום טוב חוץ משמן שריפה לפי שאין שורפין קדשים ביום טוב:,איבעיא להו מהו להזכיר של חנוכה בברכת המזון כיון דמדרבנן הוא לא מדכרינן או דילמא משום פרסומי ניסא מדכרינן אמר רבא אמר רב סחורה אמר רב הונא אינו מזכיר ואם בא להזכיר מזכיר בהודאה רב הונא בר יהודה איקלע לבי רבא סבר לאדכורי בבונה ירושלים אמר להו רב ששת כתפלה מה תפלה בהודאה אף ברכת המזון בהודאה:,איבעיא להו מהו להזכיר ראש חודש בברכת המזון אם תימצי לומר בחנוכה דרבנן לא צריך ראש חודש דאורייתא צריך או דילמא כיון דלא אסור בעשיית מלאכה לא מזכרינן רב אמר מזכיר רבי חנינא אמר אינו מזכיר אמר רב זריקא נקוט דרב בידך דקאי רבי אושעיא כוותיה דתני ר' אושעיא ימים שיש בהן קרבן מוסף כגון ר"ח וחוש"מ ערבית ושחרית ומנחה מתפלל שמונה עשרה ואומר מעין המאורע בעבודה ואם לא אמר מחזירין אותו ואין בהן קדושה על הכוס ויש בהן הזכרה בברכת המזון ימים שאין בהן קרבן מוסף כגון שני וחמישי (ושני) ותעניות ומעמדות,שני וחמישי מאי עבידתייהו אלא שני וה' וב' של תעניות ומעמדות ערבית ושחרית ומנחה מתפלל שמונה עשרה ואומר מעין המאורע בשומע תפלה ואם לא אמר אין מחזירין אותו (ואין בהן קדושה על הכוס) ואין בהן הזכרה בברכת המזון:,איבעיא להו מהו להזכיר של חנוכה במוספין כיון דלית ביה מוסף בדידיה לא מדכרינן או דילמא יום הוא שחייב בארבע תפלות רב הונא ורב יהודה דאמרי תרוייהו אינו מזכיר רב נחמן ורבי יוחנן דאמרי תרוייהו מזכיר,אמר אביי לרב יוסף הא דרב הונא ורב יהודה דרב הוא דאמר רב גידל אמר רב ראש חדש שחל להיות בשבת המפטיר בנביא בשבת אינו צריך להזכיר של ראש חדש שאילמלא שבת אין נביא בראש חדש,מי דמי התם נביא בדר"ח ליכא כלל הכא איתיה בערבית ושחרית ומנחה אלא להא דמיא דאמר רב אחדבוי אמר רב מתנה אמר רב יום טוב שחל להיות בשבת המפטיר בנביא במנחה בשבת א"צ להזכיר של יום טוב שאילמלא שבת אין נביא במנחה ביום טוב | 24a. b It was taught /b in a i baraita /i b in accordance with /b the opinion of b Rav Ḥisda. All of these /b oils b with which /b the Sages b said /b that b one may not light on Shabbat, one may light with them on a Festival, with the exception of burnt oil, because one may not burn consecrated items on a Festival. /b , b A dilemma was raised before /b the Sages: b What is /b the ruling with regard to the obligation b to mention Hanukkah in Grace after Meals? /b The dilemma is: b Since it is merely an obligation by rabbinic law, do we not mention it? Or, perhaps due to publicity of the miracle, we mention it. Rava said /b that b Rav Seḥora said /b that b Rav Huna said: One does not mention /b it. b And if, /b nevertheless, b he comes to mention /b it, b he mentions it in /b the blessing of b thanksgiving. /b The Gemara relates that b Rav Huna bar Yehuda happened by Rava’s house /b on Hanukkah. When, after eating, he came to recite Grace after Meals, b he thought to mention /b Hanukkah b in /b the blessing: b Who builds Jerusalem. Rav Sheshet said to /b the yeshiva students: One mentions Hanukkah in Grace after Meals b just as /b he does b in /b the i Amida /i b prayer. Just as /b in the i Amida /i b prayer /b one mentions Hanukkah b in /b the blessing of b thanksgiving, so too, in Grace after Meals /b one mentions Hanukkah b in /b the blessing of b thanksgiving. /b ,Based on the previous dilemma, b an /b additional b dilemma was raised before /b the Sages: b What is /b the ruling with regard to the obligation b to mention the New Moon in Grace after Meals? /b The dilemma is: b If you say /b that b on Hanukkah, /b since it is only b by rabbinic law, one need not /b mention it in Grace after Meals; perhaps b the New Moon, /b which is b by Torah law, one is required /b to mention it. b Or, perhaps since it is not /b a day on which it is b prohibited to perform labor, one need not mention it. /b The Sages disputed this matter: b Rav said: One mentions /b the New Moon in Grace after Meals. b Rabbi Ḥanina said: One does not mention /b it. b Rav Zerika said: Take /b the i halakha /i b of Rav in your hand /b as authoritative, since b Rabbi Oshaya holds in accordance with his /b opinion. b As Rabbi Oshaya taught /b in a i Tosefta /i : b Days /b on b which there is an additional offering sacrificed /b in the Temple, i.e., b the New Moon and the intermediate days of a Festival; /b in b the evening, morning, and afternoon prayers, one recites /b the b eighteen /b blessings of the i Amida /i prayer b and says /b a passage b pertaining to the event /b of the day b during /b the blessing of b Temple service. And if he did not recite /b it, b we require him to return /b to the beginning of the prayer and repeat it. b And /b on those days, b there is no i kiddush /i recited over the cup /b of wine at the start of the day, b but there is mention /b of the day recited b in Grace after Meals, /b in accordance with Rav’s opinion. b Days /b on b which there is no additional offering, i.e., Monday, and Thursday, and fast days, and /b non-priestly b watches [ i ma’amadot /i ], /b have a different legal status as detailed below.,Before drawing a conclusion, the Gemara seeks to clarify: b Monday and Thursday, what is their purpose /b in this discussion, i.e., why are Monday and Thursday mentioned here if no special prayers are recited on those days? The Gemara explains: b Rather, /b certainly the reference is to b Monday and Thursday and Monday /b that are b fast days /b for rain b and of i ma /i ’ i amadot /i . /b On those days, in the b evening, morning, and afternoon prayers, one recites eighteen /b blessings b and recites /b a passage b pertaining to the event /b of the day, i.e., the fast, b in /b the blessing: b Who listens to prayer. However, if one did not mention /b it, b we do not require him to return /b to the beginning of the prayer and repeat it. b And, /b on those days, b there is no i kiddush /i recited over a cup /b of wine, b and there is no mention /b of the day recited b in Grace after Meals. /b , b An /b additional b dilemma was raised before /b the Sages: b What is /b the ruling with regard to the obligation b to mention Hanukkah in /b the b additional prayer /b on Shabbat during Hanukkah or on the New Moon of Tevet, which falls during Hanukkah? The sides of the dilemma are: Do we say that b since /b Hanukkah b has no /b additional prayer b of its own, /b and the additional prayer has no connection to Hanukkah, b we do not mention /b it? b Or, perhaps it is /b the essence of b the day that is obligated /b in the mention of Hanukkah, in which case there is no distinction between the various prayers, and it should be mentioned b in /b all b four prayers, /b including the additional prayer on Shabbat and the New Moon. There is a dispute: b Rav Huna and Rav Yehuda both said: One does not mention /b it. b Rav Naḥman and Rabbi Yoḥa both said: One mentions /b it., b Abaye said to Rav Yosef: This /b opinion of b Rav Huna and Rav Yehuda /b is b Rav’s /b opinion, as b Rav Giddel said /b that b Rav said: /b In the case of b the New Moon that occurs on Shabbat, the one who recites the portion from the Prophets [ i haftara /i ] on Shabbat need not mention the New Moon /b in the blessing, b as, if /b it b were not Shabbat, there would be no /b reading from b the Prophets on the New Moon. /b The i haftara /i is unrelated to the New Moon, and therefore the New Moon is not mentioned in the blessing. The same should be true with regard to mention of Hanukkah in the additional service on the New Moon, as, if it were not the New Moon, he would not be reciting the additional service on Hanukkah. Therefore, when he recites the additional prayer, he need not mention Hanukkah.,The Gemara rejects this comparison. b Is /b this b comparable? There, /b reading from the b Prophets /b is b not at all part of /b the service b on the New Moon. Here, there is /b mention of Hanukkah b in /b the b evening, morning, and afternoon prayers. Rather, /b it is b comparable to this: /b As b Rav Aḥadvoi said /b that b Rav Mattana said /b that b Rav said: /b On b a Festival that occurs on Shabbat, one who recites the portion from the Prophets during the afternoon service on Shabbat need not mention the Festival, as, if /b it were b not Shabbat, there would be no /b reading from the b Prophets during the afternoon service on a Festival. /b If so, even though there is a i haftara /i during the morning service on a Festival, since they do not read from the Prophets in the afternoon, the reading is considered totally unrelated to the Festival and one does not mention the Festival. The same is true with regard to Hanukkah. One does not mention Hanukkah in the additional prayer. |
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38. Babylonian Talmud, Megillah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 544| 17b. (דברים ו, ו) והיו בהויתן יהו ורבנן מ"ט אמר קרא (דברים ו, ד) שמע בכל לשון שאתה שומע,ורבי נמי הא כתיב שמע ההוא מיבעי ליה השמע לאזניך מה שאתה מוציא מפיך ורבנן סברי כמאן דאמר הקורא את שמע ולא השמיע לאזנו יצא,ורבנן נמי הכתיב והיו ההוא מיבעי ליה שלא יקרא למפרע ורבי שלא יקרא למפרע מנא ליה מדברים הדברים ורבנן דברים הדברים לא משמע להו,לימא קסבר רבי כל התורה כולה בכל לשון נאמרה דאי סלקא דעתך בלשון הקודש נאמרה למה לי למכתב והיו,אצטריך סלקא דעתך שמע כרבנן כתב רחמנא והיו,לימא קסברי רבנן כל התורה בלשון הקודש נאמרה דאי סלקא דעתך בכל לשון נאמרה למה לי למכתב שמע,איצטריך סלקא דעתך אמינא והיו כרבי כתב רחמנא שמע,תפלה מנא לן דתניא שמעון הפקולי הסדיר שמונה עשרה ברכות לפני רבן גמליאל על הסדר ביבנה אמר רבי יוחנן ואמרי לה במתניתא תנא מאה ועשרים זקנים ובהם כמה נביאים תיקנו שמונה עשרה ברכות על הסדר,ת"ר מנין שאומרים אבות שנאמר (תהלים כט, א) הבו לה' בני אלים ומנין שאומרים גבורות שנאמר (תהלים כט, א) הבו לה' כבוד ועוז ומנין שאומרים קדושות שנאמר (תהלים כט, ב) הבו לה' כבוד שמו השתחוו לה' בהדרת קדש,ומה ראו לומר בינה אחר קדושה שנאמר (ישעיהו כט, כג) והקדישו את קדוש יעקב ואת אלהי ישראל יעריצו וסמיך ליה וידעו תועי רוח בינה ומה ראו לומר תשובה אחר בינה דכתיב (ישעיהו ו, י) ולבבו יבין ושב ורפא לו,אי הכי לימא רפואה בתרה דתשובה לא ס"ד דכתיב (ישעיהו נה, ז) וישוב אל ה' וירחמהו ואל אלהינו כי ירבה לסלוח,ומאי חזית דסמכת אהא סמוך אהא כתב קרא אחרינא (תהלים קג, ג) הסולח לכל עוניכי הרופא לכל תחלואיכי הגואל משחת חייכי למימרא דגאולה ורפואה בתר סליחה היא והכתיב ושב ורפא לו ההוא לאו רפואה דתחלואים היא אלא רפואה דסליחה היא,ומה ראו לומר גאולה בשביעית אמר רבא מתוך שעתידין ליגאל בשביעית לפיכך קבעוה בשביעית והאמר מר בששית קולות בשביעית מלחמות במוצאי שביעית בן דוד בא מלחמה נמי אתחלתא דגאולה היא,ומה ראו לומר רפואה בשמינית אמר רבי אחא מתוך שנתנה מילה בשמינית שצריכה רפואה לפיכך קבעוה בשמינית,ומה ראו לומר ברכת השנים בתשיעית אמר רבי אלכסנדרי כנגד מפקיעי שערים דכתיב (תהלים י, טו) שבור זרוע רשע ודוד כי אמרה בתשיעית אמרה,ומה ראו לומר קיבוץ גליות לאחר ברכת השנים דכתיב (יחזקאל לו, ח) ואתם הרי ישראל ענפכם תתנו ופריכם תשאו לעמי ישראל כי קרבו לבוא וכיון שנתקבצו גליות נעשה דין ברשעים שנאמר (ישעיהו א, כה) ואשיבה ידי עליך ואצרוף כבור סיגיך וכתיב (ישעיהו א, כו) ואשיבה שופטיך כבראשונה,וכיון שנעשה דין מן הרשעים כלו הפושעים וכולל זדים עמהם שנאמר (ישעיהו א, כח) ושבר פושעים וחטאים יחדיו (יכלו),וכיון שכלו הפושעים מתרוממת קרן צדיקים דכתיב (תהלים עה, יא) וכל קרני רשעים אגדע תרוממנה קרנות צדיק וכולל גירי הצדק עם הצדיקים שנאמר (ויקרא יט, לב) מפני שיבה תקום והדרת פני זקן וסמיך ליה וכי יגור אתכם גר,והיכן מתרוממת קרנם בירושלים שנאמר (תהלים קכב, ו) שאלו שלום ירושלם ישליו אוהביך,וכיון שנבנית ירושלים בא דוד שנאמר | 17b. b “And /b these words… b shall be” /b (Deuteronomy 6:6), teaching that these words, the words of the i Shema /i , always b “shall be” as they are, /b i.e., in the Hebrew language. The Gemara asks: b And /b as for b the Sages, what is the reason /b for their opinion? b The verse states: “Hear, /b O Israel” (Deuteronomy 6:4), which could also be translated, “Understand, O Israel,” indicating that you may recite these words b in any language that you hear, /b i.e., understand.,The Gemara asks: b And /b according to b Rabbi /b Yehuda HaNasi b as well, isn’t it /b indeed b written, “hear”? /b What does he learn from this word, if not that the i Shema /i may be recited in any language? The Gemara answers: b This /b word b is necessary /b to teach something else: b Make heard to your ears what your mouth is saying, /b i.e., the i Shema /i must be recited audibly, not merely thought in one’s heart. The Gemara asks: b And /b how do b the Sages /b know this? The Gemara explains: They b hold like the one who said /b that if b one recites the i Shema /i but does not make it audible to his ears, he has /b nevertheless b fulfilled /b his obligation.,The Gemara asks: b And /b according to b the Sages as well, isn’t it /b indeed b written, “And /b these words b shall be”? /b What do they learn from this, if not that the i Shema /i must be recited in Hebrew? The Gemara answers: b That /b word b is necessary /b to teach b that one must not recite /b the words of the i Shema /i b out of order, /b but they “shall be” as they are, in the proper order. The Gemara asks: b And from where does Rabbi /b Yehuda HaNasi learn b that one must not recite /b the i Shema /i b out of order? /b The Gemara answers: He derives it from the fact that the verse does not say just: b Words, /b but b “the words,” /b referring to specific words, which teaches that they must be recited in their proper order without any variation. The Gemara asks: b And /b what do b the Sages /b learn from the phrase “the words”? The difference between b words /b and b “the words” is inconsequential according to them. /b ,The Gemara analyzes the dispute: b Shall we say that Rabbi /b Yehuda HaNasi b maintains /b that b the entire Torah may be recited in any language? As, if it enters your mind /b to say that the entire Torah b may be recited only in the sacred tongue, /b Hebrew, and not in any other language, b why do I /b need the Torah b to write “and /b these words b shall be” /b with respect to the i Shema /i ? Why would I think that the i Shema /i is different from the rest of the Torah?,The Gemara rejects this argument: There is no proof from here, as even if the Torah must generally be recited in Hebrew b it is /b nevertheless b necessary /b to specify the matter here, since without such specification b it might have entered your mind /b to say that in this context b “hear” /b means understand, b as /b maintained by b the Sages, /b and that the i Shema /i may be recited in any language. Therefore b the Merciful One writes /b in the Torah, b “and /b these words b shall be,” /b to teach us that the i Shema /i may be recited only in the original Hebrew.,The Gemara suggests: b Shall we say /b then b that the Sages maintain /b that b the entire Torah must be recited /b specifically b in the sacred tongue, /b Hebrew? b As, if it enters your mind /b to say that the entire Torah b may be recited in any language, why do I /b need the Torah b to write “hear” /b with respect to the i Shema /i ? Why would one think that the i Shema /i is different from the rest of the Torah?,The Gemara rejects this argument: Even if the Torah may generally be recited in any language, b it was /b nevertheless b necessary /b to specify the matter here. Without such specification b it could enter your mind to say /b that the words b “and /b these words b shall be” /b teach that the i Shema /i may be recited only in Hebrew, b as /b asserted by b Rabbi /b Yehuda HaNasi. Therefore b the Merciful One writes /b the word b “hear” /b in the Torah, to teach us that the i Shema /i may be recited in any language.,§ The i baraita /i cited previously taught that the i halakha /i against reciting a text out of order applies to the i Amida /i b prayer /b as well. The Gemara asks: b From where do we /b derive this? b As it is taught /b in a i baraita /i : b Shimon HaPakuli arranged the eighteen blessings /b of the i Amida /i prayer b before Rabban Gamliel in their /b fixed b order in Yavne, /b which indicates that there is a specific order to these blessings that must not be changed. b Rabbi Yoḥa said, and some say that it was taught in a i baraita /i : A hundred and twenty Elders, /b i.e., the Men of the Great Assembly, and b among them several prophets, established /b the b eighteen blessings /b of the i Amida /i b in their /b fixed b order, /b which also shows that the order of these blessings may not be changed.,The Gemara proceeds to explain this order: b The Sages taught /b in a i baraita /i : b From where /b is it derived b that one says /b the blessing of b the Patriarchs, /b the first blessing of the i Amida /i ? b As it is stated: “Ascribe to the Lord, mighty ones” /b (Psalms 29:1), which means that one should mention before the Lord the mighty ones of the world, i.e., the Patriarchs. b And from where /b is it derived b that one /b then b says /b the blessing of b mighty deeds? As it is stated /b in the continuation of that verse: b “Ascribe to the Lord glory and strength” /b (Psalms 29:1). b And from where /b is it derived b that one /b then b says /b the blessing of b holiness? As it is stated /b in the next verse: b “Give to the Lord the glory due to His name; worship the Lord in the beauty of holiness” /b (Psalms 29:2).,The Gemara continues: b And why did they see /b fit to institute b to say /b the blessing of b understanding after /b the blessing of b holiness? As it is stated: “They shall sanctify the Holy One of Jacob, and shall revere the God of Israel” /b (Isaiah 29:23), and adjacent to that verse it is written: b “They also that erred in spirit shall come to understanding” /b (Isaiah 29:24). This shows that it is proper for the theme of understanding to follow the theme of God’s holiness. b And why did they see /b fit to institute b to say /b the blessing of b repentance after /b the blessing of b understanding? As it is written: “And they will understand with their heart, repent, and be healed” /b (Isaiah 6:10-11), showing that the theme of repentance properly follows the theme of understanding.,The Gemara asks: b If so, /b that the sequence of blessings is based on this verse, b let /b us b say /b that b the /b blessing of b healing should be said after /b the blessing of b repentance. /b Why, then, is the next blessing in the i Amida /i the blessing of forgiveness and not the blessing of healing? The Gemara explains: b This cannot enter your mind, as it is written: “And let him return to the Lord, and He will have compassion upon him; and to our God, for He will abundantly pardon” /b (Isaiah 55:7), which shows that the theme of repentance should be followed by that of forgiveness.,The Gemara poses a question: b But what did you see to rely on this /b verse? b Rely on the other /b verse, which juxtaposes repentance to healing. The Gemara answers: b Another verse, /b in which it is b written: “Who forgives all your iniquities, Who heals all your diseases, Who redeems your life from the pit” /b (Psalms 103:3–4), proves that the theme of healing should follow that of forgiveness. The Gemara asks: b Is that /b verse coming b to say that /b the blessings of b redemption and healing /b should be placed following the blessing of b forgiveness? But isn’t it written: “Repent, and be healed” /b (Isaiah 6:10), which suggests that repentance should be followed by healing? The Gemara answers: b That /b verse is referring b not /b to b the /b literal b healing from illness, but rather /b to b the /b figurative b healing of forgiveness, /b and therefore this verse too supports the sequence of forgiveness following repentance.,The Gemara continues: b And why did they see /b fit to institute b to say /b the blessing of b redemption as the seventh /b blessing? b Rava said: Since /b there is a tradition that the Jewish people are b destined to be redeemed in the seventh /b year of the Sabbatical cycle, b consequently, they fixed /b redemption b as the seventh /b blessing. b But didn’t the Master say /b in a i baraita /i : b In the sixth /b year of the Sabbatical cycle in the days of the arrival of the Messiah, heavenly b sounds /b will be heard; b in the seventh /b year there will be b wars; and upon the conclusion of the seventh /b year, in the eighth year, b the son of David, /b the Messiah, b will come? /b The redemption will take place not during the seventh year but after it. The Gemara answers: Nevertheless, the b war /b that takes place during the seventh year b is also the beginning of the redemption /b process, and it is therefore correct to say that Israel will be redeemed in the seventh year.,The Gemara continues: b And why did they see /b fit to institute that one b says /b the blessing of b healing as the eighth /b blessing? b Rabbi Aḥa said: Since circumcision was assigned to the eighth /b day of life, and circumcision b requires healing, consequently, they established /b healing b as the eighth /b blessing., b And why did they see /b fit to institute that one b says the blessing of /b bountiful b years as the ninth /b blessing? b Rabbi Alexandri said: /b This blessing was instituted b in reference to those who raise the prices /b of food. We pray for rain so that the price of produce will not rise as a result of shortages, b as it is written: “Break the arm of the wicked” /b (Psalms 10:15), referring to the wicked, who practice deception and extort the poor. b And when David expressed this /b request, b he expressed it in the ninth /b psalm. Although today it is considered the tenth psalm, the first and second psalms are actually counted as one, and therefore this is the ninth psalm. Therefore, the blessing of the years was fixed as the ninth blessing.,The Gemara asks: b And why did they see /b fit to institute that one b says /b the blessing of b the ingathering of /b the b exiles after the blessing of the years? As it is written: “And you, O mountains of Israel, you shall shoot forth your branches, and yield your fruit to My people Israel; for they will soon be coming” /b (Ezekiel 36:8), which indicates that the ingathering of the exiles will follow after Eretz Yisrael is blessed with bountiful produce. b And once the exiles have been gathered, judgment will be meted out to the wicked, as it is stated: “And I will turn my hand against you and purge away your dross as with lye” /b (Isaiah 1:25), b and /b immediately after b it is written: “And I will restore your judges as at first” /b (Isaiah 1:26). For this reason the blessing of the restoration of judges comes after the blessing of the ingathering of the exiles., b And once judgment is meted out to the wicked, the transgressors, /b i.e., the heretics and sectarians, b will cease to be. /b Consequently, the next blessing is that of the heretics, b and one includes evildoers with them, as it is stated: “And the destruction of the transgressors and of the sinners shall be together, /b and they that forsake the Lord b shall cease to be” /b (Isaiah 1:28). The “transgressors and sinners” are the evildoers, and “they that forsake the Lord” are the heretics., b And once the heretics cease to be, the horn, /b i.e., the glory, b of the righteous will be exalted, as it is written: “All the horns of the wicked will I cut off; but the horns of the righteous shall be exalted” /b (Psalms 75:11). Therefore, after the blessing of the heretics, one says the blessing about the righteous. b And he includes the righteous converts along with the righteous, as it is stated: “You shall rise up before the hoary head, and honor the face of the elder” /b (Leviticus 19:32), b and adjacent to this /b it is stated: b “And if a stranger sojourns with you” /b (Leviticus 19:33). An “elder” is one with Torah wisdom and a “stranger” is one who has converted to Judaism., b And where will the horns /b of the righteous b be exalted? In Jerusalem, as it is stated: “Pray for the peace of Jerusalem; they who love you shall prosper” /b (Psalms 122:6). “They who love you” are the righteous. Therefore, the blessing of the rebuilding of Jerusalem is placed after the blessing of the righteous., b And once Jerusalem is rebuilt, /b the Messiah, scion of the house of b David, will come, as it is stated: /b |
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39. Babylonian Talmud, Pesahim, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •aqiva, r. Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 132| 4a. רב בר אחוה דר' חייא ובר אחתיה כי סליק להתם אמר ליה אייבו קיים אמר ליה אימא קיימת אמר ליה אימא קיימת אמר ליה אייבו קיים,אמר ליה לשמעיה חלוץ לי מנעלי והוליך כלי אחרי לבית המרחץ שמע מינה תלת ש"מ אבל אסור בנעילת הסנדל ושמע מינה שמועה רחוקה אינה נוהגת אלא יום אחד ושמע מינה מקצת היום ככולו,ההוא דאמר דונו דיני אמרי שמע מינה מדן קאתי דכתיב (בראשית מט, טז) דן ידין עמו כאחד שבטי ישראל,ההוא דהוה קא אזיל ואמר אכיף ימא אסיסני ביראתא בדקו ואשכחוהו דמזבולן קאתי דכתיב (בראשית מט, יג) זבולון לחוף ימים ישכון:,והשתא דקיימא לן דלכולי עלמא אור אורתא הוא מכדי בין לרבי יהודה ובין לר' מאיר חמץ אינו אסור אלא משש שעות ולמעלה ונבדוק בשית,וכי תימא זריזין מקדימין למצות נבדוק מצפרא דכתיב (ויקרא יב, ג) וביום השמיני ימול בשר ערלתו ותניא כל היום כולו כשר למילה אלא שזריזין מקדימים למצות שנאמר (בראשית כב, ג) וישכם אברהם בבקר,אמר רב נחמן בר יצחק בשעה שבני אדם מצויין בבתיהם ואור הנר יפה לבדיקה,אמר אביי הילכך האי צורבא מרבנן לא לפתח בעידניה באורתא דתליסר דנגהי ארבסר דלמא משכא ליה שמעתיה ואתי לאימנועי ממצוה,בעו מיניה מרב נחמן בר יצחק המשכיר בית לחברו בארבעה עשר על מי לבדוק על המשכיר לבדוק דחמירא דידיה הוא או דלמא על השוכר לבדוק דאיסורא ברשותיה קאי ת"ש המשכיר בית לחברו על השוכר לעשות לו מזוזה,התם הא אמר רב משרשיא מזוזה חובת הדר היא הכא מאי אמר להו רב נחמן בר יצחק תנינא המשכיר בית לחברו אם עד שלא מסר לו מפתחות חל ארבעה עשר על המשכיר לבדוק ואם משמסר לו מפתחות חל ארבעה עשר על השוכר לבדוק,בעו מיניה מרב נחמן בר יצחק המשכיר בית לחברו בארבעה עשר חזקתו בדוק או אין חזקתו בדוק למאי נ"מ לישייליה דליתיה להאי דלשיוליה לאטרוחי להאי מאי,אמר להו רב נחמן בר יצחק תניתוה הכל נאמנים על ביעור חמץ אפילו נשים אפילו עבדים אפילו קטנים מאי טעמא מהימני | 4a. The Gemara relates: b Rav /b was b the son of Rabbi Ḥiyya’s /b half b brother and the son of /b Rabbi Ḥiyya’s half b sister, /b as Ayevu, Rav’s father, married his own stepsister, Imma. b When /b Rav b ascended there, /b to Eretz Yisrael, Rabbi Ḥiyya b said to /b Rav: b Is /b your father, b Ayevu, alive? He said to him, /b replying with a question: b Is /b your sister, b Imma, alive? He said to him: /b Indeed, b is Imma alive? He said to him: Is Ayevu alive? /b Upon hearing this, Rabbi Ḥiyya understood that both Ayevu and Imma had passed away, and Rav did not wish to say so explicitly.,Rabbi Ḥiyya b said to his attendant: Remove my shoes and carry my garments after me to the bathhouse. /b The Gemara comments: b Learn from /b Rabbi Ḥiyya’s instructions b three /b i halakhot /i . b Learn from it /b that b wearing shoes /b is b prohibited /b for b a mourner, /b which is why he instructed his servant to remove his shoes. b And learn from it /b that for b distant tidings /b mourning b is practiced only one day. /b One who receives tidings of the death of a relative more than thirty days after he died, does not mourn for seven days. The i halakhot /i of mourning apply for only a single day. b And learn from it /b that with regard to the i halakhot /i of mourning, the legal status of b part of the day is like /b that b of an entire /b day. The Gemara derives this i halakha /i from the fact that Rabbi Ḥiyya removed his shoes and immediately thereafter went to the bathhouse, an act that is prohibited for a mourner. He was permitted to do so because the restrictions of the mourning period were no longer in effect after briefly going without shoes.,With regard to the precision required in language, the Gemara relates: b A certain /b man b would /b regularly b say /b whenever involved in conflict: b Adjudicate my case [ i dunu dini /i ]. /b The Sages b said: Learn from it /b that b he descends from /b the tribe of b Dan, as it is written: “Dan will judge [ i yadin /i ] his people like one of the tribes of Israel” /b (Genesis 49:16). He expressed himself that way due to his lineage.,The Gemara relates a similar incident: b A certain /b man b would /b regularly b walk and say: The bushes on the seashore are cypresses /b ( i ge’onim /i ), i.e., items located by the sea are more beautiful than those found in other places. b They examined /b his lineage b and found that he descends from /b the tribe of b Zebulun, as it is written: “Zebulun shall dwell by the seashore” /b (Genesis 49:13). That explains his love of all things close to the sea.,The Gemara returns to the issue of the search for leaven. b And now that we maintain that everyone agrees /b the word b i or /i /b in the mishna b is evening, /b consider the following: b After all, both according to /b the opinion of b Rabbi Yehuda and according to /b that of b Rabbi Meir, /b who disagree with regard to the deadline decreed by the Sages to remove all leaven, b it is prohibited /b to derive benefit from b leavened bread /b by Torah law b only from the sixth hour /b of the day b and onward. And /b if so, b let us search /b for leaven at b six /b hours of the day, and eliminate the leaven at that point., b And lest you say /b that this i halakha /i is in accordance with the principle that b the vigilant are early /b in the performance b of mitzvot, let us search in the morning. /b The principle: The vigilant are early in the performance of mitzvot, is derived, b as it is written: “And on the eighth day the flesh of his foreskin shall be circumcised” /b (Leviticus 12:3). b And it was taught /b in a i baraita /i : b The entire day is suitable for /b performance of the mitzva of b circumcision; however, the vigilant are early /b in the performance b of mitzvot, /b and circumcise in the morning. b As it is stated /b with regard to the binding of Isaac: b “And Abraham arose early in the morning” /b (Genesis 22:3) after hearing God’s command. This indicates that Abraham arose early in his eagerness to perform God’s commandment.,The Gemara cites an answer to its initial question of why the search for leaven is not conducted in the morning. b Rav Naḥman bar Yitzḥak said: /b One searches for leaven b in /b the evening as it is b a time when people are found in their homes, /b and they have the opportunity to perform the search. b And /b furthermore, b the light of the lamp is favorable for /b conducting a b search /b specifically at night. As the search is conducted with a lamp, it is preferable to search at night., b Abaye said: Therefore, /b in light of the above i halakha /i , b a Torah scholar should not begin his /b regularly scheduled b period /b of Torah study b in the evening /b at the conclusion b of the thirteenth /b of Nisan b that /b is b the evening of the fourteenth, /b as b perhaps he will become engrossed in the i halakha /i /b he is studying b and will come to be prevented from /b performing the b mitzva /b of searching for leaven., b They raised a dilemma before Rav Naḥman bar Yitzḥak: /b With regard to b one who lets a house to another on the fourteenth /b of Nisan, b upon whom /b is it incumbent b to search /b for leaven? Is it incumbent b upon the lessor to search /b for leaven, b as the leavened bread is his; or /b is it b perhaps /b incumbent b upon the lessee to search, as the /b source of the b prohibition is in his domain /b since he will be living in the house during Passover? He answered: b Come /b and b hear /b an answer from a i baraita /i : With regard to b one who lets a house to another, /b the obligation is b upon the lessee to affix a i mezuza /i for it. /b Apparently, the person renting the house is obligated to perform the mitzvot connected to the house.,The Gemara rejects this proof: b There, /b in the case of i mezuza /i , b didn’t Rav Mesharshiya say: /b Affixing b a i mezuza /i is the obligation of the resident? /b The fact is that the owner of an uninhabited house is not obligated to affix a i mezuza /i to its doors. If so, the question remains, b what is /b the i halakha /i b here? Rav Naḥman bar Yitzḥak said to them /b that b we /b already b learned /b the resolution to this dilemma in a i baraita /i : b One who rents a house to another, if before he delivered the keys to /b the renter b the fourteenth /b of Nisan b began, /b the obligation is b upon the lessor to search /b for leaven. b And if /b it was b after he delivered the keys to him /b that b the fourteenth began, /b the obligation is b upon the lessee to search /b for leaven., b They raised /b another b dilemma before Rav Naḥman bar Yitzḥak: /b With regard to b one who lets a house to another on the fourteenth /b of Nisan, is b its presumptive status /b that it has been b searched or /b is b it not its presumptive status that it has been searched? /b The Gemara asks: b What is the practical difference /b between these possibilities? b Let him ask /b the owner of the house. The Gemara responds: The situation here is one b where /b the owner is b not /b here b to ask him. /b The dilemma is whether or not b to impose upon /b the renter to search for the leaven. b What is /b the i halakha /i ?, b Rav Naḥman bar Yitzḥak said to them /b that b we /b already b learned /b the resolution to this dilemma based on a related i baraita /i : b Everyone is believed /b to provide testimony b about the elimination of leavened bread; even women, even slaves, /b and b even minors. /b Although these people are typically not relied upon to deliver testimony, they are believed when they provide testimony that they have eliminated leaven. The Gemara asks: b What is the reason /b that b they are believed? /b |
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40. Babylonian Talmud, Yevamot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •r. aqiva Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 348| 98a. הא איסורא איכא ה"ה דאפילו איסורא נמי ליכא ואיידי דבעי למיתני סיפא אבל חייבין תנא נמי רישא אין חייבין,אמר רבא הא דאמור רבנן אין אב למצרי לא תימא משום דשטופי בזמה דלא ידיע אבל ידיע חיישינן אלא אפילו דידיע נמי לא חיישינן,דהא שני אחין תאומים דטפה אחת היה ונחלקה לשתים וקתני סיפא לא חולצין ולא מייבמין ש"מ אפקורי אפקריה רחמנא לזרעיה דכתיב (יחזקאל כג, כ) בשר חמורים בשרם וזרמת סוסים זרמתם,ת"ש דאמר רבי יוסי מעשה בניפטיים הגר שנשא אשת אחיו מאמו ובא מעשה לפני חכמים ואמרו אין אישות לגר ואלא גר דקדיש ה"נ לא תפסי בה קדושין אלא אימא אין איסור אשת אח לגר מאי לאו דנסבא אח כשהוא גר,לא דנסבא כשהוא עובד כוכבים כשהוא עובד כוכבים מאי למימרא מהו דתימא ליגזור כשהוא עובד כוכבים אטו כשהוא גר קמ"ל,ת"ש דאמר בן יאסיין כשהלכתי לכרכי הים מצאתי גר אחד שנשא אשת אחיו מאמו אמרתי לו בני מי הרשך אמר לי הרי אשה ושבעה בניה על ספסל זה ישב ר' עקיבא ואמר שני דברים גר נושא אשת אחיו מאמו ואמר (יונה ג, א) ויהי דבר ה' אל יונה שנית לאמר שנית דברה עמו שכינה שלישית לא דברה עמו שכינה קתני מיהת גר נושא אשת אחיו מאמו מאי לאו דנסבא אחיו כשהוא גר,לא דנסבא כשהוא עובד כוכבים מאי למימרא מהו דתימא נגזור כשהוא עובד כוכבים אטו כשהוא גר קמ"ל,ומי מהימן והאמר ר' אבא אמר רב הונא אמר רב כל תלמיד חכם שמורה הלכה ובא אם קודם מעשה אמרה שומעין לו ואם לאו אין שומעין לו,איבעית אימא מורה ובא היה ואיבעית אימא משום דקאמר הרי אשה ושבעה בניה ואיבעית אימא שאני הכא דקאמר מעשה אחרינא בהדה,אמר מר ויהי דבר ה' אל יונה שנית לאמר שנית דברה עמו שכינה שלישית לא דברה עמו והא כתיב (מלכים ב יד, כה) הוא השיב [את] גבול ישראל מלבא חמת עד ים הערבה כדבר ה' אשר דבר ביד עבדו יונה בן אמתי הנביא,אמר רבינא על עסקי נינוה קאמר רב נחמן בר יצחק אמר הכי קאמר כדבר ה' אשר דבר ביד עבדו הנביא כשם שנהפך לנינוה מרעה לטובה כך בימי ירבעם בן יואש נהפך להם לישראל מרעה לטובה,ת"ש גר שהיה לידתו בקדושה והורתו שלא בקדושה יש לו שאר האם ואין לו שאר האב כיצד נשא אחותו מן האם יוציא מן האב יקיים אחות האב מן האם יוציא | 98a. b there is /b a rabbinic b prohibition, /b contrary to Rav Aḥa’s opinion. The Gemara answers: b The same is true that there is no prohibition, either. And since /b the i baraita /i b wanted to teach in the latter clause /b that if they were born in sanctity b they are liable, it also taught in the first clause /b that b they are not liable. /b For this reason, the i baraita /i mentions only the absence of liability., b Rava said: /b With regard to b that which the Sages said, /b that b a gentile has no patrilineage, do not say /b that it is b because they are /b so b steeped in licentiousness that they do not know /b the identity of their fathers with certainty, b but /b if that identity b is known, we are concerned /b that the paternity is recognized, with regard to the prohibition of intercourse with forbidden paternal relatives and other halakhic issues. b Rather, /b even b when it is known, we are still not concerned. /b ,The proof is b from /b the case of b two /b identical b twin brothers, who were one drop that was divided into two /b and obviously have the same father, b and /b yet it b is taught /b in b the latter clause /b of the i baraita /i : b They do not perform i ḥalitza /i and they do not perform levirate marriage, /b although they certainly have the same father. b Learn from this /b that b the Merciful One dispossesses /b the male gentile of b his offspring, as it is written /b with regard to Egyptians: b “Whose flesh is the flesh of donkeys, and whose semen is the semen of horses” /b (Ezekiel 23:20), i.e., the offspring of a male gentile is considered no more related to him than the offspring of donkeys and horses.,The Gemara resumes its discussion of the dispute between Rav Aḥa bar Ya’akov and Rav Sheshet. b Come /b and b hear /b another proof, b as Rabbi Yosei said: An incident /b took place b involving Niftayim the convert, who married the wife of his maternal /b half b brother, and the incident came before the Sages, and they said /b that b there is no /b valid b marriage for a convert. /b The Gemara asks: Is this possible? b And if a convert betroths /b a woman who is not related to him, b is /b his b betrothal to her indeed ineffective? Rather, /b modify the i baraita /i and b say /b that b with regard to a convert there is no prohibition /b proscribing b a brother’s wife. /b The Gemara concludes: b What, is /b the i baraita /i b not /b referring to a case b where /b the b brother, /b her first husband, b married her when he was /b already b a convert, /b thereby proving that a convert is permitted to marry the wife of his deceased brother who was also a convert, even if they were maternal brothers?,The Gemara answers: b No, /b the i baraita /i is referring to a case b where /b the brother b married her while he was /b still b a gentile, /b and since he converted they are no longer married. The Gemara asks: If he married her b while he was a gentile, what /b is the purpose b of stating /b this obvious i halakha /i ? The Gemara answers: b Lest you say /b the Sages b should decree /b that the marriage is prohibited even in a case where the first husband married her b while he was a gentile, due to /b the prohibition against their marriage if the brother married her b when he was /b already b a convert. /b The i baraita /i therefore b teaches us /b that there is no such decree., b Come /b and b hear /b another proof, b as ben Yasiyan said: When I went to cities overseas, I found one convert who married the wife of his maternal /b half b brother. I said to him: My son, who permitted /b this to b you? He said to me: There is /b a local b woman and her seven sons /b to whom this was permitted. b On this /b very b bench [ i safsal /i ], Rabbi Akiva sat and said two statements: /b He said that b a convert may marry the /b former b wife of his maternal /b half b brother, and he said /b that the verse b “And the word of the Lord came to Jonah a second time, saying” /b (Jonah 3:1) implies that the b Divine Presence spoke with him /b only b a second /b time. However, b a third /b time the b Divine Presence did not speak with him, /b i.e., Jonah did not receive any more prophecies. b In any event, /b this i baraita /i b teaches /b that b a convert may marry the wife of his maternal brother. What, is it not /b referring to a case b where /b the convert’s b brother married her when he /b himself b was /b already b a convert? /b ,The Gemara answers: b No, /b the i baraita /i is referring to a case b where /b the brother b married her while he was /b still b a gentile. /b The Gemara asks: If so, b what /b is the purpose b of stating /b this obvious i halakha /i ? The Gemara answers: b Lest you say we should decree /b that marriage between a convert and the former wife of his brother is prohibited even if the brother married her b while he was /b still b a gentile, due to /b the prohibition against their marrying if the brother married her b when he was /b already b a convert. /b The i baraita /i therefore b teaches us /b that there is no such decree., b And is /b that convert who cited Rabbi Akiva b a reliable /b witness, despite the fact that the ruling affects him personally? b Didn’t Rabbi Abba say /b that b Rav Huna said /b that b Rav said: /b With regard to b any Torah scholar who teaches /b a ruling of b i halakha /i /b in a certain case b and it comes /b to be, b if he said it before the incident, one listens to him. And if not, /b if the ruling followed the incident, one b does not listen to him. /b ,The Gemara answers: b If you wish, say /b that the convert b taught /b the ruling, b and /b only afterward b it came /b to be that he himself married his sister-in-law. b And if you wish, say /b that he is reliable b because he /b supported his ruling by b stating /b that there was a practical case involving b a woman and her seven sons, /b in which Rabbi Akiva ruled that this kind of marriage is permitted. b And if you wish, say /b that b here it is different, as /b the convert b stated a different incident with it. /b Since he cited an unrelated teaching of Rabbi Akiva in the same testimony, this teaching is also considered reliable., b The Master said /b that Rabbi Akiva inferred from the verse b “And the word of the Lord came to Jonah a second time, saying” /b that the b Divine Presence spoke with him /b only b a second /b time. However, b a third /b time the Divine Presence b did not speak with him. /b The Gemara asks: b Isn’t it written /b with regard to King Jeroboam ben Joash: b “He restored the border of Israel from the entrance of Hamath to the Sea of the Arabah, according to the word of the Lord, /b the God of Israel, b which He spoke by the hand of His servant Jonah the son of Amittai, the prophet” /b (II Kings 14:25)? Evidently, Jonah prophesied at least once more., b Ravina said: /b Rabbi Akiva b was saying /b that Jonah did not prophesize a third time b about the issue of Nineveh. Rav Naḥman bar Yitzḥak said /b that b this is /b the meaning of the phrase b “According to the word of the Lord, /b the God of Israel, b which He spoke by the hand of His servant Jonah the son of Amittai, the prophet”: /b It is not that Jonah had prophesized about the conquests of Jeroboam ben Joash, but rather that b just as /b the fortune of b Nineveh turned from bad to good, so too, in the days of Jeroboam ben Joash, Israel’s /b fortune b turned from bad to good. /b ,The Gemara resumes discussion of the dispute between Rav Aḥa bar Ya’akov and Rav Sheshet. b Come /b and b hear /b another proof: b A convert whose birth was in sanctity but whose conception was not in sanctity has maternal kinship, /b i.e., his relationship to his mother’s relatives is recognized. b However, he does not have paternal kinship. How so? /b If b he married his maternal /b half b sister, /b who was born before him and converted, b he must divorce /b her. Although by Torah law they are considered unrelated, the Sages rendered it prohibited for them to marry, lest he marry a maternal half sister who was born after him and is forbidden to him. If she is his b paternal /b half sister, b he may maintain /b her as his wife. If he married his b father’s maternal /b half b sister, he must divorce her. /b |
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41. Babylonian Talmud, Taanit, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 495| 26a. אלא על נפש שבעה וכרס מלאה איני והא רב פפא איקלע לבי כנישתא דאבי גובר וגזר תענית וירדו להם גשמים עד חצות ואמר הלל ואחר כך אכלו ושתו שאני בני מחוזא דשכיחי בהו שכרות:, br br big strongהדרן עלך סדר תעניות אלו /strong /big br br,מתני׳ big strongבשלשה /strong /big פרקים בשנה כהנים נושאין את כפיהן ארבע פעמים ביום בשחרית במוסף במנחה ובנעילת שערים בתעניות ובמעמדות וביום הכפורים,אלו הן מעמדות לפי שנאמר (במדבר כח, ב) צו את בני ישראל את קרבני לחמי וכי היאך קרבנו של אדם קרב והוא אינו עומד על גביו,התקינו נביאים הראשונים עשרים וארבעה משמרות על כל משמר ומשמר היה מעמד בירושלים של כהנים של לוים ושל ישראלים,הגיע זמן המשמר לעלות כהנים ולוים עולים לירושלים וישראל שבאותו משמר מתכנסין לעריהן וקוראין במעשה בראשית (ואנשי המעמד היו מתענין ארבעה ימים בשבוע מיום ב' ועד יום חמישי ולא היו מתענין ערב שבת מפני כבוד השבת ולא באחד בשבת כדי שלא יצאו ממנוחה ועונג ליגיעה ותענית וימותו),ביום הראשון בראשית ויהי רקיע בשני יהי רקיע ויקוו המים בשלישי יקוו המים ויהי מאורות ברביעי יהי מאורות וישרצו המים בחמישי ישרצו המים ותוצא הארץ בששי ותוצא הארץ ויכלו השמים,פרשה גדולה קורין אותה בשנים והקטנה ביחיד בשחרית במוסף ובמנחה נכנסין וקורין על פיהן כקורין את שמע ערב שבת במנחה לא היו נכנסין מפני כבוד השבת,כל יום שיש בו הלל אין מעמד בשחרית קרבן מוסף אין בנעילה קרבן עצים אין במנחה דברי ר' עקיבא,אמר לו בן עזאי כך היה רבי יהושע שונה קרבן מוסף אין במנחה קרבן עצים אין בנעילה חזר רבי עקיבא להיות שונה כבן עזאי,זמן עצי כהנים והעם תשעה באחד בניסן בני ארח בן יהודה בעשרים בתמוז בני דוד בן יהודה בחמשה באב בני פרעוש בן יהודה בשבעה בו בני יונדב בן רכב בעשרה בו בני סנאה בן בנימן בחמשה עשר בו בני זתוא בן יהודה,ועמהם כהנים ולוים וכל מי שטעה בשבטו ובני גונבי עלי ובני קוצעי קציעות,בעשרים בו בני פחת מואב בן יהודה בעשרים באלול בני עדין בן יהודה באחד בטבת שבו בני פרעוש שניה באחד בטבת לא היה בו מעמד שהיה בו הלל וקרבן מוסף וקרבן עצים,חמשה דברים אירעו את אבותינו בשבעה עשר בתמוז וחמשה בתשעה באב בשבעה עשר בתמוז | 26a. b only on a satisfied soul and a full stomach. /b Consequently, it is preferable to return home to eat and drink so as to recite i hallel /i in the proper frame of mind. The Gemara asks: b Is that so? But Rav Pappa happened /b to come to b the synagogue of Avi Govar /b in Meḥoza, b and he decreed a fast, and rain fell for them before midday, and /b yet b he recited i hallel /i /b immediately, b and /b only afterward b they ate and drank. /b The Gemara explains: b The inhabitants of /b the city of b Meḥoza are different, as drunkenness is common among them. /b Had Rav Pappa told them to go home to eat and drink, they would have become drunk and been unable to pray.,, strong MISHNA: /strong b At three times in the year priests raise their hands /b to recite the Priestly Benediction b four times in /b a single b day, in the morning prayer, in the additional prayer, in the afternoon prayer, and /b in the evening b in the closing of the gates, /b i.e., the i ne’ila /i prayer. And these are the three times: b During /b communal b fasts /b held due to lack of rain, on which the closing prayer is recited; b and during non-priestly watches [ i ma’amadot /i ], /b when the Israelite members of the guard parallel to the priestly watch come and read the act of Creation from the Torah, as explained below; b and on Yom Kippur. /b , b These are /b the b non-priestly watches: Since it is stated: “Command the children of Israel /b and say to them: b My offering of food, /b which is presented to Me made by a fire, of a sweet savor to Me, you shall guard the sacrifice to Me in its due season” (Numbers 28:2), this verse teaches that the daily offering was a communal obligation that applied to every member of the Jewish people. The mishna asks: b But how can a person’s offering be sacrificed when he is not standing next to it? /b ,The mishna explains: Since it is impossible for the entire nation to be present in Jerusalem when the daily offering is brought, b the early prophets, /b Samuel and David, b instituted /b the division of the priests into b twenty-four priestly watches, /b each of which served for approximately one week, twice per year. b For each and every priestly watch there was /b a corresponding b non-priestly watch in Jerusalem of priests, Levites, and Israelites /b who would stand by the communal offerings for that day to represent the community., b When /b the b time arrived /b for the members of a certain b priestly watch to ascend, /b the b priests and Levites /b of that watch would b ascend to Jerusalem /b to perform the Temple service. b And /b as for b the Israelites /b assigned b to that priestly watch, /b some of them went up to Jerusalem, while the rest of them b assembled in their towns and read the act of Creation. And the members of the non-priestly watch, /b who represented the entire community that week, b would fast four days a week, from Monday until Thursday. And they would not fast on Shabbat eve, in deference to Shabbat, /b as they did not wish to start Shabbat while fasting. b And /b they did b not /b fast on Sunday, b so as not to go from rest and delight /b immediately b to exertion and fasting, and /b run the risk that they might b die /b as a result of the abrupt change.,Which portions of the Torah would the members of the non-priestly watch read on each day? b On Sunday /b they would read the portions starting with: b “In the beginning” and “Let there be a firmament” /b (Genesis 1:1–8). b On Monday /b they would read: b “Let there be a firmament” and “Let the waters be gathered” /b (Genesis 1:9–13). b On Tuesday /b they would read: b “Let the waters be gathered” and “Let there be lights” /b (Genesis 1:14–19). b On Wednesday: “Let there be lights” and “Let the waters swarm” /b (Genesis 1:20–23). b On Thursday: “Let the waters swarm” and “Let the earth bring forth” /b (Genesis 1:24–31). b On Friday: “Let the earth bring forth” /b and b “And the heaven /b and the earth b were finished” /b (Genesis 2:1–3)., b A long passage, /b consisting of six verses or more, b is read by two /b people, b and a short /b passage is read b by one, /b as one cannot read fewer than three verses from the Torah together. They read from the Torah b in the morning prayer and in the additional prayer. In the afternoon prayer /b the members of the non-priestly watch b enter /b the synagogue b and read /b the daily portion b by heart, just as one recites i Shema /i /b every day. On b Shabbat eve at the afternoon prayer, they would not enter /b the synagogue for the communal Torah readings, b in deference to Shabbat. /b ,The mishna states a principle: On b any day that has /b the recitation of b i hallel /i , /b but on which the additional offering was not sacrificed, e.g., Hanukkah, b there is no /b reading of the Torah by the b non-priestly watch in the morning prayer. /b On days that have both i hallel /i and b an additional offering, /b such as Festivals, the non-priestly watch would also b not /b read from the Torah b at the closing prayer. /b When b a wood offering /b was brought, as explained below, there was b no /b non-priestly watch b in the afternoon prayer. /b This is b the statement of Rabbi Akiva. /b , b Ben Azzai said to /b Rabbi Akiva that b this is how Rabbi Yehoshua would teach /b this i halakha /i : On days when b an additional offering /b was sacrificed, there was b no /b non-priestly watch b in the afternoon prayer. /b When b a wood offering /b was brought, there was b no /b non-priestly watch b in the closing prayer. /b Upon hearing this, b Rabbi Akiva retracted /b his ruling and began b to teach in accordance with /b the opinion of b ben Azzai. /b ,The mishna details the b times /b for b the wood /b offering b of priests and the people. /b These were private holidays specific to certain families, on which their members would volunteer a wood offering for the altar. There were b nine /b such days and families: b On the first of Nisan, the descendants of Araḥ ben Yehuda; on the twentieth of Tammuz, the descendants of David ben Yehuda; on the fifth of Av, the descendants of Parosh ben Yehuda; on the seventh of /b Av, b the descendants of Jonadab ben Rechab; on the tenth of /b Av, b the descendants of Sena’a ben Binyamin; on the fifteenth of /b Av, b the descendants of Zattu ben Yehuda. /b , b And /b included b with /b this group of Zattu ben Yehuda’s descendants b were /b other b priests; and Levites; and anyone who erred with regard to his tribe, /b i.e., Israelites who did not know which tribe they were from, b and the descendants of those who deceived /b the authorities b with a pestle; and the descendants of those who packed dried figs. /b These last groups and their descriptions are explained in the Gemara.,The mishna resumes its list. b On the twentieth of /b Av, b the descendants of Paḥat Moav ben Yehuda; on the twentieth of Elul, the descendants of Adin ben Yehuda; on the first of Tevet, the descendants of Parosh returned /b to bring wood for b a second /b time; likewise b on the first of Tevet, there was no non-priestly watch, as /b it is Hanukkah, b on which i hallel /i is /b recited, b and /b it is the New Moon, on which b an additional offering /b is sacrificed, b and /b there was also b a wood offering. /b ,The mishna discusses the five major communal fast days. b Five /b calamitous b matters occurred to our forefathers on the seventeenth of Tammuz, and five /b other disasters happened b on the Ninth of Av. On the seventeenth of Tammuz /b |
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42. Babylonian Talmud, Betzah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •r. aqiva Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 455| 39b. הרי אתה עלי חרם הנודר אסור הריני עליך ואתה עלי שניהם אסורים זה בזה ומותרין בשל עולי בבל ואסורין בשל אותה העיר,ואלו הן דברים של עולי בבל הר הבית הלשכות והעזרות ובור של אמצע הדרך ואלו הן של אותה העיר הרחוב ובית הכנסת ובית המרחץ,ואי אמרת בירא דשותפי הוא אמאי מותר והתנן השותפין שנדרו הנאה זה מזה אסורים ליכנס לחצר לרחוץ בבור,לרחוץ ה"נ והכא במאי עסקינן למלאות מר מדידיה קא ממלא ומר מדידיה קא ממלא,וסבר רב נחמן יש ברירה והתנן האחין השותפין כשחייבין בקלבון פטורין ממעשר בהמה,וכשחייבין במעשר בהמה פטורין מן הקלבון,ואמר רב ענן לא שנו אלא שחלקו גדים כנגד טלאים וטלאים כנגד גדים,אבל חלקו גדים כנגד גדים וטלאים כנגד טלאים אומר זהו חלקו המגיעו משעה ראשונה לכך,ורב נחמן אמר אפילו חלקו גדים כנגד גדים וטלאים כנגד טלאים אין אומר זה חלקו המגיעו משעה ראשונה לכך,אלא דכולי עלמא בירא דהפקרא היא אלא הכא במגביה מציאה לחבירו קא מיפלגי מר סבר קנה ומר סבר לא קנה:, big strongמתני׳ /strong /big מי שהיו פירותיו בעיר אחרת וערבו בני אותה העיר להביא אצלו מפירותיו לא יביאו לו ואם ערב הוא פירותיו כמוהו | |
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43. Babylonian Talmud, Hagigah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •r. aqiva Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 348| 14b. הא בדברי תורה הא במשא ומתן בדברי תורה הוו במשא ומתן לא הוו.,ת"ר מעשה ברבן יוחנן בן זכאי שהיה רוכב על החמור והיה מהלך בדרך ור' אלעזר בן ערך מחמר אחריו אמר לו רבי שנה לי פרק אחד במעשה מרכבה אמר לו לא כך שניתי לכם ולא במרכבה ביחיד אלא א"כ היה חכם מבין מדעתו אמר לו רבי תרשיני לומר לפניך דבר אחד שלמדתני אמר לו אמור,מיד ירד רבן יוחנן בן זכאי מעל החמור ונתעטף וישב על האבן תחת הזית אמר לו רבי מפני מה ירדת מעל החמור אמר אפשר אתה דורש במעשה מרכבה ושכינה עמנו ומלאכי השרת מלוין אותנו ואני ארכב על החמור מיד פתח ר"א בן ערך במעשה המרכבה ודרש וירדה אש מן השמים וסיבבה כל האילנות שבשדה פתחו כולן ואמרו שירה,מה שירה אמרו (תהלים קמח, ז) הללו את ה' מן הארץ תנינים וכל תהומות עץ פרי וכל ארזים הללויה נענה מלאך מן האש ואמר הן הן מעשה המרכבה עמד רבן יוחנן ב"ז ונשקו על ראשו ואמר ברוך ה' אלהי ישראל שנתן בן לאברהם אבינו שיודע להבין ולחקור ולדרוש במעשה מרכבה יש נאה דורש ואין נאה מקיים נאה מקיים ואין נאה דורש אתה נאה דורש ונאה מקיים אשריך אברהם אבינו שאלעזר בן ערך יצא מחלציך,וכשנאמרו הדברים לפני ר' יהושע היה הוא ורבי יוסי הכהן מהלכים בדרך אמרו אף אנו נדרוש במעשה מרכבה פתח רבי יהושע ודרש ואותו היום תקופת תמוז היה נתקשרו שמים בעבים ונראה כמין קשת בענן והיו מלאכי השרת מתקבצין ובאין לשמוע כבני אדם שמתקבצין ובאין לראות במזמוטי חתן וכלה,הלך רבי יוסי הכהן וסיפר דברים לפני רבן יוחנן בן זכאי ואמר אשריכם ואשרי יולדתכם אשרי עיני שכך ראו ואף אני ואתם בחלומי מסובין היינו על הר סיני ונתנה עלינו בת קול מן השמים עלו לכאן עלו לכאן טרקלין גדולים ומצעות נאות מוצעות לכם אתם ותלמידיכם ותלמידי תלמידיכם מזומנין לכת שלישית,איני והתניא ר' יוסי בר' יהודה אומר שלשה הרצאות הן ר' יהושע הרצה דברים לפני רבן יוחנן בן זכאי ר"ע הרצה לפני ר' יהושע חנניא בן חכינאי הרצה לפני ר"ע ואילו ר"א בן ערך לא קא חשיב דארצי וארצו קמיה קחשיב דארצי ולא ארצו קמיה לא קא חשיב והא חנניא בן חכינאי דלא ארצו קמיה וקא חשיב דארצי מיהא קמיה מאן דארצי.,ת"ר ארבעה נכנסו בפרדס ואלו הן בן עזאי ובן זומא אחר ורבי עקיבא אמר להם ר"ע כשאתם מגיעין אצל אבני שיש טהור אל תאמרו מים מים משום שנאמר (תהלים קא, ז) דובר שקרים לא יכון לנגד עיני,בן עזאי הציץ ומת עליו הכתוב אומר (תהלים קטז, טו) יקר בעיני ה' המותה לחסידיו בן זומא הציץ ונפגע ועליו הכתוב אומר (משלי כה, טז) דבש מצאת אכול דייך פן תשבענו והקאתו אחר קיצץ בנטיעות רבי עקיבא יצא בשלום,שאלו את בן זומא מהו לסרוסי כלבא אמר להם (ויקרא כב, כד) ובארצכם לא תעשו כל שבארצכם לא תעשו שאלו את בן זומא בתולה שעיברה מהו לכ"ג מי חיישינן לדשמואל דאמר שמואל | 14b. b This /b case is referring b to words of Torah, /b while b that /b case is referring b to commerce. With regard to words of Torah, they were /b trustworthy; b with regard to commerce, they were not. /b ,§ The Gemara returns to the topic of the Design of the Divine Chariot. b The Sages taught: An incident /b occurred b involving Rabban Yoḥa ben Zakkai, who was riding on a donkey and was traveling along the way, and /b his student, b Rabbi Elazar ben Arakh, was riding a donkey behind him. /b Rabbi Elazar b said to him: My teacher, teach me one chapter in the Design of the /b Divine b Chariot. He said to him: /b Have b I not taught you: And one may not /b expound the Design of the Divine Chariot b to an individual, unless he is a Sage who understands on his own accord? /b Rabbi Elazar b said to him: My teacher, allow me to say before you one thing that you taught me. /b In other words, he humbly requested to recite before him his own understanding of this issue. b He said to him: Speak. /b , b Immediately, Rabban Yoḥa ben Zakkai alighted from the donkey, and wrapped /b his head in his cloak in a manner of reverence, b and sat on a stone under an olive tree. /b Rabbi Elazar b said to him: My teacher, for what reason did you alight from the donkey? He said: /b Is it b possible that /b while b you are expounding the Design of the /b Divine b Chariot, and the Divine Presence is with us, and the ministering angels are accompanying us, that I should ride on a donkey? Immediately, Rabbi Elazar ben Arakh began /b to discuss b the Design of the /b Divine b Chariot and expounded, and fire descended from heaven and encircled all the trees in the field, and all /b the trees b began reciting song. /b , b What song did they recite? “Praise the Lord from the earth, sea monsters and all depths…fruit trees and all cedars…praise the Lord” /b (Psalms 148:7–14). b An angel responded from the fire, saying: This is the very Design of the /b Divine b Chariot, /b just as you expounded. b Rabban Yoḥa ben Zakkai stood and kissed /b Rabbi Elazar ben Arakh b on his head, and said: Blessed be God, Lord of Israel, who gave our father Abraham a son /b like you, b who knows /b how b to understand, investigate, and expound the Design of the /b Divine b Chariot. There are some who expound /b the Torah’s verses b well but do not fulfill /b its imperatives b well, /b and there are some b who fulfill /b its imperatives b well but do not expound /b its verses b well, /b whereas b you expound /b its verses b well and fulfill /b its imperatives b well. Happy are you, our father Abraham, that Elazar ben Arakh came from your loins. /b ,The Gemara relates: b And when /b these b matters, /b this story involving his colleague Rabbi Elazar ben Arakh, b were recounted before Rabbi Yehoshua, he was walking along the way with Rabbi Yosei the Priest. They said: We too shall expound the Design of the /b Divine b Chariot. Rabbi Yehoshua began expounding. And that was the day of the summer solstice, /b when there are no clouds in the sky. Yet the b heavens became filled with clouds, and there was the appearance of a kind of rainbow in a cloud. And ministering angels gathered and came to listen, like people gathering and coming to see the rejoicing of a bridegroom and bride. /b , b Rabbi Yosei the Priest went and recited /b these b matters before Rabban Yoḥa ben Zakkai, /b who b said /b to him: b Happy are /b all of b you, and happy are /b the mothers b who gave birth to you; happy are my eyes that saw this, /b students such as these. b As for you and I, /b I saw b in my dream /b that b we were seated at Mount Sinai, and a Divine Voice came to us from heaven: Ascend here, ascend here, /b for b large halls /b [ b i teraklin /i /b ] b and pleasant couches are made up for you. You, your students, and the students of your students are invited to /b the b third group, /b those who will merit to welcome the Divine Presence.,The Gemara poses a question: b Is that so? But isn’t it taught /b in a i baraita /i : b Rabbi Yosei, son of Rabbi Yehuda, says: There are three lectures. /b In other words, there are three Sages with regard to whom it states that they delivered lectures on the mystical tradition: b Rabbi Yehoshua lectured /b on these b matters before Rabban Yoḥa ben Zakkai; Rabbi Akiva lectured before Rabbi Yehoshua; /b and b Ḥaya ben Ḥakhinai lectured before Rabbi Akiva. However, Rabbi Elazar ben Arakh was not included /b in the list, despite the testimony that he lectured before Rabban Yoḥa. The Gemara explains: Those b who lectured and were /b also b lectured to were included; /b but those b who lectured and were not lectured to were not included. /b The Gemara asks: b But wasn’t /b there b Ḥaya ben Ḥakhinai, who was not lectured to, and /b yet b he is included? /b The Gemara answers: Ḥaya ben Ḥakhinai b actually lectured before one who lectured /b in front of his own rabbi, so he was also included in this list.,§ b The Sages taught: Four entered the orchard [ i pardes /i ], /b i.e., dealt with the loftiest secrets of Torah, b and they are as follows: Ben Azzai; and ben Zoma; i Aḥer /i , /b the other, a name for Elisha ben Avuya; b and Rabbi Akiva. Rabbi Akiva, /b the senior among them, b said to them: When, /b upon your arrival in the upper worlds, b you reach pure marble stones, do not say: Water, water, /b although they appear to be water, b because it is stated: “He who speaks falsehood shall not be established before My eyes” /b (Psalms 101:7).,The Gemara proceeds to relate what happened to each of them: b Ben Azzai glimpsed /b at the Divine Presence b and died. And with regard to him the verse states: “Precious in the eyes of the Lord is the death of His pious ones” /b (Psalms 116:15). b Ben Zoma glimpsed /b at the Divine Presence b and was harmed, /b i.e., he lost his mind. b And with regard to him the verse states: “Have you found honey? Eat as much as is sufficient for you, lest you become full from it and vomit it” /b (Proverbs 25:16). b i Aḥer /i chopped down the shoots /b of saplings. In other words, he became a heretic. b Rabbi Akiva came out safely. /b ,The Gemara recounts the greatness of ben Zoma, who was an expert interpreter of the Torah and could find obscure proofs: b They asked ben Zoma: What is /b the i halakha /i with regard to b castrating a dog? /b The prohibition against castration appears alongside the sacrificial blemishes, which may imply that it is permitted to castrate an animal that cannot be sacrificed as an offering. b He said to them: /b The verse states “That which has its testicles bruised, or crushed, or torn, or cut, you shall not offer to God, nor b shall you do so in your land” /b (Leviticus 22:24), from which we learn: With regard to b any /b animal b that is in your land, you shall not do /b such a thing. b They /b also b asked ben Zoma: /b A woman considered b to be a virgin who became pregt, what is /b the i halakha /i ? b A High Priest /b may marry only a virgin; is he permitted to marry her? The answer depends on the following: b Are we concerned for /b the opinion of b Shmuel? Shmuel says: /b |
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44. Anon., Exodus Rabbah, 22.3, 43.4 (4th cent. CE - 9th cent. CE) Tagged with subjects: •r. aqiva Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 348, 553| 22.3. וַיִּירְאוּ הָעָם אֶת ה', שָׁנוּ רַבּוֹתֵינוּ הַקּוֹרֵא אֶת שְׁמַע צָרִיךְ לְהַזְכִּיר קְרִיעַת יַם סוּף וּמַכַּת בְּכוֹרִים בֶּאֱמֶת וְיַצִּיב, וְאִם לֹא הִזְכִּיר אֵין מַחֲזִירִין אוֹתוֹ, אֲבָל אִם לֹא הִזְכִּיר יְצִיאַת מִצְרַיִם מַחֲזִירִין אוֹתוֹ, שֶׁנֶּאֱמַר (דברים טז, ג): לְמַעַן תִּזְכֹּר אֶת יוֹם צֵאתְךָ מֵאֶרֶץ מִצְרַיִם, וּמַה בֵּין יְצִיאַת מִצְרַיִם לִקְרִיעַת יַם סוּף, אֶלָּא שֶׁיְצִיאַת מִצְרַיִם קָשָׁה, שֶׁנֶּאֱמַר (דברים ד, לד): אוֹ הֲנִסָּה אֱלֹהִים, (דברים ד, כ): וְאֶתְכֶם לָקַח ה', תֵּדַע לְךָ שֶׁזּוֹ קָשָׁה מִזּוֹ, שֶׁבִּיצִיאַת מִצְרַיִם כְּתִיב (שמות כ, ב): אָנֹכִי ה' אֱלֹהֶיךָ וגו', אֲבָל בִּקְרִיעַת יַם סוּף אֵינוֹ מַזְכִּיר אֶת הַשֵּׁם, וְלָמָּה צָרִיךְ לְהַזְכִּיר קְרִיעַת יַם סוּף בֶּאֱמֶת וְיַצִּיב, לְפִי שֶׁכֵּיוָן שֶׁקָּרַע לָהֶם אֶת הַיָּם הֶאֱמִינוּ בּוֹ, שֶׁנֶּאֱמַר: וַיַּאֲמִינוּ בַּה' וּבְמשֶׁה עַבְדּוֹ, וּבִזְכוּת הָאֲמָנָה שֶׁהֶאֱמִינוּ זָכוּ לוֹמַר שִׁירָה וְשָׁרְתָה עֲלֵיהֶם שְׁכִינָה, שֶׁכֵּן כְּתִיב אַחֲרָיו (שמות טו, א): אָז יָשִׁיר משֶׁה, לְכָךְ צָרִיךְ אָדָם לִסְמֹךְ גְּאֻלָּה לִתְפִלָּה, כְּשֵׁם שֶׁהֵם הִסְמִיכוּ שִׁירָה אַחַר הָאֲמָנָה וְהַקְּרִיעָה, וּכְשֵׁם שֶׁהֵם טִהֲרוּ לִבָּם וְאָמְרוּ שִׁירָה, שֶׁכֵּן כְּתִיב: וַיִּירְאוּ הָעָם אֶת ה' וַיַּאֲמִינוּ, וְאַחַר כָּךְ: אָז יָשִׁיר, כָּךְ צָרִיךְ אָדָם לְטַהֵר לִבּוֹ קֹדֶם שֶׁיִּתְפַּלֵּל, וְכֵן אִיּוֹב אָמַר (איוב טז, יז): עַל לֹא חָמָס בְּכַפָּי וּתְפִלָּתִי זַכָּה. אָמַר רַבִּי יְהוֹשֻׁעַ הַכֹּהֵן בֶּן רַבִּי נְחֶמְיָה וְכִי יֵשׁ תְּפִלָּה עֲכוּרָה, אֶלָּא כָּל מִי שֶׁיָּדָיו מְלֻכְלָכוֹת בְּגָזֵל הוּא קוֹרֵא לְהַקָּדוֹשׁ בָּרוּךְ הוּא וְאֵינוֹ עוֹנֶה אוֹתוֹ, לָמָּה, שֶׁתְּפִלָּתוֹ בַּעֲבֵרָה, שֶׁנֶּאֱמַר (בראשית ו, יג): וַיֹּאמֶר ה' לְנֹחַ קֵץ כָּל בָּשָׂר וגו', אֲבָל אִיּוֹב שֶׁלֹא הָיָה בַּעֲמָלוֹ גָּזֵל, הָיְתָה תְּפִלָּתוֹ זַכָּה, לְכָךְ אוֹמֵר: עַל לֹא חָמָס בְּכַפָּי, לְפִי שֶׁאֵין עָוֶל בְּכַפַּי וּבַעֲמָלִי, תְּפִלָּתִי זַכָּה. אָמַר רַבִּי חָמָא בַּר רַבִּי חֲנִינָא מִנַּיִן שֶׁכָּל מִי שֶׁהַגָּזֵל בְּיָדוֹ תְּפִלָּתוֹ עֲכוּרָה, שֶׁנֶּאֱמַר (ישעיה א, טו): וּבְפָרִשְׂכֶם כַּפֵּיכֶם וגו' אֵינֶנִּי שֹׁמֵעַ, מִפְּנֵי מָה, שֶׁיְּדֵיכֶם דָּמִים מָלֵאוּ. וּמִנַּיִן שֶׁכָּל מִי שֶׁמַּרְחִיק עַצְמוֹ מִן הַגָּזֵל תְּפִלָּתוֹ זַכָּה, שֶׁנֶּאֱמַר (תהלים כד, ד): נְקִי כַפַּיִם וּבַר לֵבָב, מַה כְּתִיב אַחֲרָיו (תהלים כד, ה ו): יִשָֹּׂא בְרָכָה מֵאֵת ה', זֶה דוֹר דּוֹרְשָׁיו. 43.4. דָּבָר אַחֵר, וַיְחַל משֶׁה, מַהוּ כֵן, אָמַר רַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי חֶלְבּוֹ בְּשֵׁם רַבִּי יִצְחָק, שֶׁהִתִּיר נִדְרוֹ שֶׁל יוֹצְרוֹ. כֵּיצַד, אֶלָּא בְּשָׁעָה שֶׁעָשׂוּ יִשְׂרָאֵל הָעֵגֶל עָמַד משֶׁה מְפַיֵּס הָאֱלֹהִים שֶׁיִּמְחֹל לָהֶם. אָמַר הָאֱלֹהִים, משֶׁה, כְּבָר נִשְׁבַּעְתִּי (שמות כב, יט): זֹבֵחַ לָאֱלֹהִים יָחֳרָם, וּדְבַר שְׁבוּעָה שֶׁיָּצָא מִפִּי אֵינִי מַחֲזִירוֹ. אָמַר משֶׁה רִבּוֹן הָעוֹלָם וְלֹא נָתַתָּ לִי הֲפָרָה שֶׁל נְדָרִים, וְאָמַרְתָּ (במדבר ל, ג): אִישׁ כִּי יִדֹּר נֶדֶר לַה' אוֹ הִשָּׁבַע שְׁבֻעָה לֶאְסֹר אִסָּר עַל נַפְשׁוֹ לֹא יַחֵל דְּבָרוֹ, הוּא אֵינוֹ מוֹחֵל אֲבָל חָכָם מוֹחֵל אֶת נִדְּרוֹ בְּעֵת שֶׁיִּשָּׁאֵל עָלָיו, וְכָל זָקֵן שֶׁמּוֹרֶה הוֹרָאָה אִם יִרְצֶה שֶׁיְקַבְּלוּ אֲחֵרִים הוֹרָאָתוֹ צָרִיךְ הוּא לְקַיְמָהּ תְּחִלָּה, וְאַתָּה צִוִּיתַנִי עַל הֲפָרַת נְדָרִים, דִּין הוּא שֶׁתַּתִּיר אֶת נִדְרְךָ כַּאֲשֶׁר צִוִּיתַנִי לְהַתִּיר לַאֲחֵרִים. מִיָּד נִתְעַטֵּף בְּטַלִּיתוֹ וְיָשַׁב לוֹ כְּזָקֵן, וְהַקָּדוֹשׁ בָּרוּךְ הוּא עוֹמֵד כְּשׁוֹאֵל נִדְרוֹ, וְכֵן הוּא אוֹמֵר (דברים ט, ט): וָאֵשֵׁב בָּהָר, וְאֶפְשָׁר שֶׁהָיָה משֶׁה יוֹשֵׁב וְהָאֱלֹהִים יִתְבָּרַךְ שְׁמוֹ עוֹמֵד, אָמַר רַבִּי דְּרוּסָאי קָתֶדְרָא עָשָׂה לוֹ כְּקָתֶדְרָא שֶׁל אַסְטָלִיסְטָקִין הַלָּלוּ בְּשָׁעָה שֶׁהֵן נִכְנָסִין לִפְנֵי הַשִּׁלְטוֹן וְהֵן נִרְאִין עוֹמְדִין וְאֵינָן אֶלָּא יוֹשְׁבִין, וְאַף כָּאן כָּךְ, יְשִׁיבָה שֶׁהִיא נִרְאָה עֲמִידָה, הֱוֵי: וָאֵשֵׁב בָּהָר. דָּבָר אַחֵר, וָאֵשֵׁב בָּהָר, וְכִי יֵשׁ יְשִׁיבָה לְמַעְלָה, אַתָּה מוֹצֵא שֶׁכֻּלָּם עוֹמְדִין, שֶׁנֶּאֱמַר (ישעיה ו, ב): שְׂרָפִים עֹמְדִים מִמַּעַל לוֹ, וְכֵן (יחזקאל א, כד כה): בְּעָמְדָם תְּרַפֶּינָה כַנְפֵיהֶם, וְכֵן (דניאל ז, טז): קִרְבֵת עַל חַד מִן קָאֲמַיָּא, וְכֵן אֲפִלּוּ משֶׁה כְּשֶׁעָלָה לַמָּרוֹם הָיָה עוֹמֵד, שֶׁנֶּאֱמַר (דברים י, י): וְאָנֹכִי עָמַדְתִּי בָהָר, וּכְתִיב (דברים ה, ה): אָנֹכִי עֹמֵד בֵּין ה' וּבֵינֵיכֶם, וְאֵין יוֹשֵׁב שָׁם אֶלָּא הַקָּדוֹשׁ בָּרוּךְ הוּא לְבַדּוֹ, שֶׁנֶּאֱמַר (דברי הימים ב יח, יח): רָאִיתִי אֶת ה' יוֹשֵׁב עַל כִּסְאוֹ, וְהוּא אוֹמֵר וָאֵשֵׁב בָּהָר, וּמַהוּ כֵן, אָמַר רַב הוּנָא בַּר אַחָא שֶׁיָּשַׁב לְהַתִּיר נִדְרוֹ שֶׁל יוֹצְרוֹ, וּמָה אָמַר לוֹ דָּבָר קָשֶׁה, אָמַר רַבִּי יוֹחָנָן דָּבָר קָשֶׁה אָמַר לְפָנָיו תָּהִיתָ אֶתָמְהָא, אָמַר לוֹ תּוֹהֶא אֲנָא עַל הָרָעָה אֲשֶׁר דִּבַּרְתִּי לַעֲשׂוֹת לְעַמִּי, אוֹתָהּ שָׁעָה אָמַר משֶׁה מֻתָּר לָךְ מֻתָּר לָךְ, אֵין כָּאן נֶדֶר וְאֵין כָּאן שְׁבוּעָה, הֱוֵי: וַיְחַל משֶׁה, שֶׁהֵפֵר נִדְרוֹ לְיוֹצְרוֹ, כְּמָה דְאַתְּ אָמַר (במדבר ל, ג): וְלֹא יַחֵל דְּבָרוֹ, אָמַר רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ לְפִיכָךְ נִקְרָא שְׁמוֹ אִישׁ הָאֱלֹהִים, לוֹמַר שֶׁהִתִּיר נֶדֶר לָאֱלֹהִים, וְכֵן וַיְחַל משֶׁה. | |
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| 45. Jerome, Commentary On Ezekiel, 34.3 (5th cent. CE - 5th cent. CE) Tagged with subjects: •r. aqiva Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 582 |
| 46. Anon., Lexicon Artis Grammaticae (E Cod. Coislin. 345), 34.14 Tagged with subjects: •r. aqiva Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 495 |
| 47. Septuagint, 4 Maccabees, 1 Tagged with subjects: •r. aqiva Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 553 |
| 48. Anon., Metzora, 1.1 Tagged with subjects: •r. aqiva Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 348 |
49. Babylonian Talmud, Avodah Zarah, None Tagged with subjects: •r. aqiva Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 479| 6b. מנין שלא יושיט אדם כוס של יין לנזיר ואבר מן החי לבני נח ת"ל (ויקרא יט, יד) ולפני עור לא תתן מכשול והא הכא דכי לא יהבינן ליה שקלי איהו וקעבר משום לפני עור לא תתן מכשול,הב"ע דקאי בתרי עברי נהרא דיקא נמי דקתני לא יושיט ולא קתני לא יתן ש"מ,איבעיא להו נשא ונתן מאי ר' יוחנן אמר נשא ונתן אסור ר"ל אמר נשא ונתן מותר איתיביה רבי יוחנן לריש לקיש אידיהן של עובדי כוכבים נשא ונתן אסורין מאי לאו לפני אידיהן לא אידיהן דוקא,א"ד איתיביה ר"ש בן לקיש לרבי יוחנן אידיהן של עובדי כוכבים נשא ונתן אסור אידיהן אין לפני אידיהן לא תנא אידי ואידי אידיהן קרי ליה,תניא כוותיה דר"ל כשאמרו אסור לשאת ולתת עמהם לא אסרו אלא בדבר המתקיים אבל בדבר שאינו מתקיים לא ואפילו בדבר המתקיים נשא ונתן מותר תני רב זביד בדבי רבי אושעיא דבר שאין מתקיים מוכרין להם אבל אין לוקחין מהם,ההוא מינאה דשדר ליה דינרא קיסרנאה לרבי יהודה נשיאה ביום אידו הוה יתיב ריש לקיש קמיה אמר היכי אעביד אשקליה אזיל ומודה לא אשקליה הויא ליה איבה א"ל ריש לקיש טול וזרוק אותו לבור בפניו אמר כל שכן דהויא ליה איבה כלאחר יד הוא דקאמינא:,להשאילן ולשאול מהן כו': בשלמא להשאילן דקא מרווח להו אבל לשאול מהן מעוטי קא ממעט להו אמר אביי גזרה לשאול מהן אטו להשאילן רבא אמר כולה משום דאזיל ומודה הוא:,להלוותם וללוות מהן: בשלמא להלוותם משום דקא מרווח להו אלא ללוות מהן אמאי אמר אביי גזרה ללוות מהן אטו להלוותם רבא אמר כולה משום דאזיל ומודה הוא:,לפורען ולפרוע מהן כו': בשלמא לפורען משום דקא מרווח להו אלא לפרוע מהן מעוטי ממעט להו אמר אביי גזירה לפרוע מהן אטו לפורען רבא אמר כולה משום דאזיל ומודה הוא,וצריכי דאי תנא לשאת ולתת עמהן משום דקא מרווח להו ואזיל ומודה אבל לשאול מהן דמעוטי קא ממעט להו שפיר דמי,ואי תנא לשאול מהן משום דחשיבא ליה מילתא ואזיל ומודה אבל ללוות מהן צערא בעלמא אית ליה אמר תוב לא הדרי זוזי,ואי תנא ללוות מהן משום דקאמר בעל כרחיה מיפרענא והשתא מיהא אזיל ומודה אבל ליפרע מהן דתו לא הדרי זוזי אימא צערא אית ליה ולא אזיל ומודה צריכא,רבי יהודה אומר נפרעין מהן כו': ולית ליה לרבי יהודה אף על פי שמיצר עכשיו שמח הוא לאחר זמן,והתניא רבי יהודה אומר אשה לא תסוד במועד מפני שניוול הוא לה ומודה ר' יהודה בסיד שיכולה לקפלו במועד שטופלתו במועד אע"פ שמצירה עכשיו שמחה היא לאחר זמן,אר"נ בר יצחק הנח להלכות מועד דכולהו מיצר עכשיו שמחה לאחר זמן רבינא אמר עובד כוכבים לענין פרעון לעולם מיצר,מתניתין דלא כר' יהושע בן קרחה דתניא ריב"ק אומר מלוה בשטר אין נפרעין מהן מלוה על פה נפרעין מהן מפני שהוא כמציל מידם,יתיב רב יוסף אחוריה דר' אבא ויתיב רבי אבא קמיה דרב הונא ויתיב וקאמר הלכתא כרבי יהושע בן קרחה והלכתא כר' יהודה,הלכתא כרבי יהושע הא דאמרן כר' יהודה דתניא הנותן צמר לצבע לצבוע לו אדום וצבעו שחור שחור וצבעו אדום | 6b. b From where /b is it derived b that a person may not extend a cup of wine to a nazirite, /b who is prohibited from drinking wine, b and /b that he may not extend b a limb /b severed b from a living animal to descendants of Noah? The verse states: “And you shall not put a stumbling block before the blind” /b (Leviticus 19:14). b But here, /b in both cases, b if one does not give it to him, he can take it himself, and /b yet the one who provides it to him b transgresses due to /b the prohibition: b “You shall not put a stumbling block before the blind.” /b ,The Gemara answers: b Here we are dealing with /b a case b where they are standing on /b the b two sides /b of b a river, /b and therefore the recipient could not have taken it himself. Since his help was instrumental, the one who conveyed the item has violated the prohibition of putting a stumbling block before the blind. The Gemara adds: The language of the i baraita /i b is also precise, as it teaches: /b A person b may not extend, and it does not teach: One may not give. Learn from /b the usage of the term extend that the i baraita /i is referring to one located on one side of a river, who extends the item to the one on the other side.,§ b A dilemma was raised before /b the Sages: If one ignored the injunction of the mishna and b engaged in business /b with gentiles before their festival, b what /b is the status of the profit that he earned? b Rabbi Yoḥa says: /b If he b engaged in business, /b it is b prohibited /b to derive benefit from his profits. b Reish Lakish says: /b If he b engaged in business, /b it is b permitted /b to derive benefit from his profits. b Rabbi Yoḥa raised an objection to Reish Lakish /b from a i baraita /i : With regard to b the festivals of gentiles, /b if one b engaged in business, /b these profits are b prohibited. What, is it not /b referring to one who engages in business with gentiles b before their festivals? /b Reish Lakish responded: b No, /b the i baraita /i is referring to business conducted b specifically /b during b their festivals. /b , b There are /b those b who say /b that there is a different version of the above exchange. b Rabbi Shimon ben Lakish raised an objection to Rabbi Yoḥa /b from a i baraita /i : With regard to b the festivals of gentiles, /b if one b engaged in business /b these profits are b prohibited. /b Isn’t it correct to infer from the i baraita /i that if the business occurred during b their festivals, yes, /b deriving benefit from the profits is prohibited, but if it took place b before their festivals, no, /b it is not prohibited? Rabbi Yoḥa responded: b No; the i tanna /i calls /b both b this, /b the days before the festival, b and that, /b the festival itself: b Their festivals. /b ,The Gemara notes that it b is taught /b in a i baraita /i b in accordance with /b the opinion b of Reish Lakish: When /b the Sages b said /b that it is b prohibited to engage with /b the gentiles b in business, they prohibited /b it b only in /b the case of b an item that endures. But with regard to an item that does not endure, /b it is b not /b prohibited. b And even with regard to an item that endures, /b if one b did engage in business /b with gentiles, deriving benefit from the profits is b permitted. Rav Zevid taught /b a i baraita /i b from the school of Rabbi Oshaya: /b With regard to b an item that does not endure, one may sell /b it b to them, but one may not buy /b it b from them. /b ,The Gemara relates: There was an incident involving b a certain heretic who sent a Caesarean dinar to Rabbi Yehuda Nesia on the day of /b the heretic’s b festival. /b Rabbi Yehuda Nesia b said /b to b Reish Lakish, /b who b was sitting before him: What shall I do? /b If b I take /b the dinar, b he will go and thank /b his idol for the success of his endeavor, but if b I do not take /b the dinar, b he will harbor enmity /b toward me. b Reish Lakish said to him: Take /b it b and throw it into a pit in the presence of /b the heretic. Rabbi Yehuda Nesia b said: All the more so, /b this will cause b him to harbor enmity /b toward me. Reish Lakish explained: b I said, /b i.e., I meant, b that /b you should throw it b in an unusual manner, /b so that it looks as though the dinar inadvertently fell from your hand into the pit.,§ The mishna teaches that it is prohibited b to lend them /b items b and to borrow /b items b from them /b during the three days preceding their festivals. The Gemara asks: b Granted, /b it is prohibited b to lend /b the items b to them, as /b this b causes them /b to have b a profit. But /b why is it prohibited b to borrow /b the items b from them /b during this period? Doesn’t this serve to b reduce for them /b the property they possess during the festival? b Abaye said: /b The Sages issued b a decree /b that it is prohibited b to borrow /b the items b from them due to /b the concern that he might come b to lend /b the items b to them. Rava said: All of it, /b lending and borrowing, b is /b prohibited for the same reason, b as /b in either situation the gentile might b go and give thanks /b to his idol, as he will be pleased that the Jew was forced to borrow the items from him.,The mishna further teaches that it is prohibited b to lend /b money b to them or to borrow /b money b from them. /b The Gemara asks: b Granted, /b it is prohibited b to lend /b money b to them, as /b this b causes them /b to have b a profit. But /b if one wants b to borrow /b money b from them, why /b is it prohibited? b Abaye said: /b The Sages issued b a decree /b that it is prohibited b to borrow /b money b from them, due to /b the concern that he might come b to lend /b money b to them. Rava said: All /b of it, lending and borrowing money, is prohibited for the same reason, b as /b in either situation the gentile b will go and give thanks /b to his object of idol worship.,The mishna also teaches that it is prohibited b to repay debts /b owed to b them and to collect payment of their debts. /b Once again, the Gemara asks: b Granted, /b it is prohibited b to repay debts /b owed b to them, as /b giving them the money at this time b causes them /b to have b a profit. But /b why is it prohibited b to collect payment of their debts? /b Doesn’t this serve to b reduce their /b fortune? b Abaye said: /b The Sages issued b a decree /b that it is prohibited b to collect debts from them, due to /b the concern that he might come b to repay their debts. Rava said: All of it, /b repaying and collecting debts, is prohibited for the same reason, b as /b in either situation the gentile might b go and give thanks /b to his idol for having had sufficient funds to pay his debts.,The Gemara notes: b And /b all of the prohibitions listed in the mishna b are necessary. As, if /b the mishna had b taught /b only that it is prohibited b to engage with them in business, /b one could have said that the reason for the prohibition is b because it causes /b the gentile to have b a profit, and he will go and give thanks /b to his idol. b But /b with regard to b borrowing /b items b from them, which /b serves to b reduce for them /b the property they possess during the festival, one may b well /b do so., b And if /b the mishna had further b taught /b only that it is prohibited b to borrow /b items b from them, /b one might have thought that this is b because the matter is significant to /b the gentile, as he is pleased that the Jew is forced to borrow items from him, b and /b therefore he might b go and give thanks. But /b it might have been supposed that b to borrow /b money b from them /b is permitted, as b there is only distress for /b the gentile when he lends money, as he would b say: /b My b money will not return to me again, /b since the borrower may never repay the loan., b And if /b the mishna had b taught /b in addition only that it is prohibited b to borrow /b money b from them, /b one might have thought that this is b because /b the gentile b says: I will /b forcibly b collect payment /b from the Jew b against his will, /b by means of the promissory note, b and now in any event he /b will b go and give thanks /b that the Jew is forced to borrow money from him. b But /b with regard to b collecting payment from them, as /b this b money will never return to him again, /b one might b say /b that b he has distress /b about paying back the debt, b and /b he will b not go and give thanks. /b Since one might have reached these conclusions, it is b necessary /b for the mishna to state each ruling explicitly.,§ The mishna teaches that b Rabbi Yehuda says: One may collect /b the b repayment /b of debts b from them, /b because this causes the gentile distress. The Gemara asks: b And doesn’t Rabbi Yehuda accept /b the principle that b even though he is distressed now, he will be happy afterward? /b , b But isn’t it taught /b in a i baraita /i : b Rabbi Yehuda says: A woman may not apply lime /b to her skin b during /b the intermediate days of b the Festival /b in order to remove bodily hair and soften her skin, b because /b this temporarily b disfigures her /b until the lime is removed. b And Rabbi Yehuda concedes with regard to lime that she can peel off during /b the intermediate days of b the Festival that she may apply it on /b the intermediate days of b the Festival, /b as b even though she is distressed now, /b as the lime renders her unattractive, b she will be happy afterward, /b when the lime is removed and she becomes more attractive. It is evident from this i baraita /i that Rabbi Yehuda does take into account the joy that will be experienced at a later time with regard to permitting an action now., b Rav Naḥman bar Yitzḥak says /b in response: b Leave /b aside b the i halakhot /i of /b the intermediate days of b a Festival. /b These cannot be compared to other cases, b as /b with regard to b all /b the labors permitted on a Festival this is the reason for the leniency: Although b he is distressed /b by performing them b now, /b as they involve effort and trouble, b he will be happy afterward /b on the Festival itself that he has performed them, when he enjoys the benefits of the labor he has performed. Due to the joy they will bring him on the Festival, these labors are permitted. b Ravina said /b that there is a different answer: Rabbi Yehuda maintains that b with regard to repaying /b a debt b a gentile is always distressed, /b even after the fact. But in general, Rabbi Yehuda does take into account the joy that will be experienced at a later time.,The Gemara notes: b The mishna is not in accordance with /b the opinion of b Rabbi Yehoshua ben Korḥa, /b as it states that one may not collect payment from a gentile during the three days preceding their festivals, without differentiating between various cases. b As it is taught /b in a i baraita /i : b Rabbi Yehoshua ben Korḥa says: /b In the case of b a loan with /b a promissory b note, one may not collect payment from /b gentiles before their festivals, as one can demand repayment of the debt by presenting the promissory note in his possession at a later stage. By contrast, in the case of b a loan by oral /b agreement, b one may collect payment from them, because he is /b considered b as one who salvages money from them, /b since he has no promissory note and cannot be sure that the gentile will repay the loan at another time.,The Gemara relates: b Rav Yosef sat behind Rabbi Abba /b in the study hall, b and Rabbi Abba sat before Rav Huna, /b as a student before his teacher. b And /b Rav Huna b sat and said /b the following statements: b The i halakha /i /b is b in accordance with /b the opinion of b Rabbi Yehoshua ben Korḥa, and the i halakha /i /b is b in accordance with /b the opinion of b Rabbi Yehuda. /b ,The Gemara explains: As for the statement that b the i halakha /i /b is b in accordance with /b the opinion of b Rabbi Yehoshua ben Korḥa, /b this is referring to b that which we said /b with regard to collecting a loan by oral agreement from gentiles during the days preceding their festivals. As for the statement that the i halakha /i is b in accordance with /b the opinion of b Rabbi Yehuda, /b this is b as it is taught /b in a mishna ( i Bava Kamma /i 100b): In the case of b one who gives wool to a dyer to dye /b it b red for him and /b instead b he dyed it black, /b or one who gives wool to a dyer to dye it b black and /b instead b he dyed it red, /b |
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| 50. Anon., Tanhuma, None Tagged with subjects: •r. aqiva Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 348 |
| 51. Anon., Yalqut Shimoni, None Tagged with subjects: •nan Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 553 |
| 52. Anon., Pesiqta De Rav Kahana, 18.5 Tagged with subjects: •r. aqiva Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 348 |
| 53. Anon., Midrash Mishle, 31 Tagged with subjects: •r. aqiva Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 582 |
