1. Hebrew Bible, Psalms, 24.2, 119.126 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •dimi (r.) •dimi, r. Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 316; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 30| 24.2. "כִּי־הוּא עַל־יַמִּים יְסָדָהּ וְעַל־נְהָרוֹת יְכוֹנְנֶהָ׃", 119.126. "עֵת לַעֲשׂוֹת לַיהוָה הֵפֵרוּ תּוֹרָתֶךָ׃", | 24.2. "For He hath founded it upon the seas, and established it upon the floods.", 119.126. "It is time for the LORD to work; They have made void Thy law.", |
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2. Hebrew Bible, Job, 40.19, 40.23, 40.25, 40.30, 41.23 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •dimi (r.) Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 316| 40.19. "הוּא רֵאשִׁית דַּרְכֵי־אֵל הָעֹשׂוֹ יַגֵּשׁ חַרְבּוֹ׃", 40.23. "הֵן יַעֲשֹׁק נָהָר לֹא יַחְפּוֹז יִבְטַח כִּי־יָגִיחַ יַרְדֵּן אֶל־פִּיהוּ׃", 40.25. "תִּמְשֹׁךְ לִוְיָתָן בְּחַכָּה וּבְחֶבֶל תַּשְׁקִיעַ לְשֹׁנוֹ׃", 41.23. "יַרְתִּיחַ כַּסִּיר מְצוּלָה יָם יָשִׂים כַּמֶּרְקָחָה׃", | 40.19. "He is the beginning of the ways of God; He only that made him can make His sword to approach unto him.", 40.23. "Behold, if a river overflow, he trembleth not; He is confident, though the Jordan rush forth to his mouth.", 40.25. "Canst thou draw out leviathan with a fish-hook? Or press down his tongue with a cord?", 40.30. "Will the bands of fishermen make a banquet of him? Will they part him among the merchants?", 41.23. "He maketh the deep to boil like a pot; He maketh the sea like a seething mixture.", |
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3. Hebrew Bible, Genesis, 6.1-6.4 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •dimi (r.) Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 95| 6.1. "וַיְהִי כִּי־הֵחֵל הָאָדָם לָרֹב עַל־פְּנֵי הָאֲדָמָה וּבָנוֹת יֻלְּדוּ לָהֶם׃", 6.1. "וַיּוֹלֶד נֹחַ שְׁלֹשָׁה בָנִים אֶת־שֵׁם אֶת־חָם וְאֶת־יָפֶת׃", 6.2. "וַיִּרְאוּ בְנֵי־הָאֱלֹהִים אֶת־בְּנוֹת הָאָדָם כִּי טֹבֹת הֵנָּה וַיִּקְחוּ לָהֶם נָשִׁים מִכֹּל אֲשֶׁר בָּחָרוּ׃", 6.2. "מֵהָעוֹף לְמִינֵהוּ וּמִן־הַבְּהֵמָה לְמִינָהּ מִכֹּל רֶמֶשׂ הָאֲדָמָה לְמִינֵהוּ שְׁנַיִם מִכֹּל יָבֹאוּ אֵלֶיךָ לְהַחֲיוֹת׃", 6.3. "וַיֹּאמֶר יְהוָה לֹא־יָדוֹן רוּחִי בָאָדָם לְעֹלָם בְּשַׁגַּם הוּא בָשָׂר וְהָיוּ יָמָיו מֵאָה וְעֶשְׂרִים שָׁנָה׃", 6.4. "הַנְּפִלִים הָיוּ בָאָרֶץ בַּיָּמִים הָהֵם וְגַם אַחֲרֵי־כֵן אֲשֶׁר יָבֹאוּ בְּנֵי הָאֱלֹהִים אֶל־בְּנוֹת הָאָדָם וְיָלְדוּ לָהֶם הֵמָּה הַגִּבֹּרִים אֲשֶׁר מֵעוֹלָם אַנְשֵׁי הַשֵּׁם׃", | 6.1. "And it came to pass, when men began to multiply on the face of the earth, and daughters were born unto them,", 6.2. "that the sons of nobles saw the daughters of men that they were fair; and they took them wives, whomsoever they chose.", 6.3. "And the LORD said: ‘My spirit shall not abide in man for ever, for that he also is flesh; therefore shall his days be a hundred and twenty years.’", 6.4. "The Nephilim were in the earth in those days, and also after that, when the sons of nobles came in unto the daughters of men, and they bore children to them; the same were the mighty men that were of old, the men of renown.", |
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4. Hebrew Bible, Song of Songs, 8.13 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •dimi (r.) Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 316| 8.13. "הַיוֹשֶׁבֶת בַּגַּנִּים חֲבֵרִים מַקְשִׁיבִים לְקוֹלֵךְ הַשְׁמִיעִינִי׃", | 8.13. Thou that dwellest in the gardens, The companions hearken for thy voice: ‘Cause me to hear it.’ |
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5. Hebrew Bible, 1 Samuel, 6.12 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •r. dimi Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 353| 6.12. "וַיִשַּׁרְנָה הַפָּרוֹת בַּדֶּרֶךְ עַל־דֶּרֶךְ בֵּית שֶׁמֶשׁ בִּמְסִלָּה אַחַת הָלְכוּ הָלֹךְ וְגָעוֹ וְלֹא־סָרוּ יָמִין וּשְׂמֹאול וְסַרְנֵי פְלִשְׁתִּים הֹלְכִים אַחֲרֵיהֶם עַד־גְּבוּל בֵּית שָׁמֶשׁ׃", | 6.12. "And the cows took the straight way by the road of Bet-shemesh, and went along the highway, lowing as they went, and turned not aside to the right hand or to the left; and the lords of the Pelishtim went after them to the border of Bet-shemesh.", |
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6. Hebrew Bible, 2 Kings, 6.23 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •dimi (r.) Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 316| 6.23. "וַיִּכְרֶה לָהֶם כֵּרָה גְדוֹלָה וַיֹּאכְלוּ וַיִּשְׁתּוּ וַיְשַׁלְּחֵם וַיֵּלְכוּ אֶל־אֲדֹנֵיהֶם וְלֹא־יָסְפוּ עוֹד גְּדוּדֵי אֲרָם לָבוֹא בְּאֶרֶץ יִשְׂרָאֵל׃", | 6.23. "And he prepared great provision for them; and when they had eaten and drunk, he sent them away, and they went to their master. And the bands of Aram came no more into the land of Israel.", |
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7. Mishnah, Taanit, 2.1 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •r. dimi Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 352| 2.1. "סֵדֶר תַּעֲנִיּוֹת כֵּיצַד, מוֹצִיאִין אֶת הַתֵּבָה לִרְחוֹבָהּ שֶׁל עִיר, וְנוֹתְנִין אֵפֶר מִקְלֶה עַל גַּבֵּי הַתֵּבָה, וּבְרֹאשׁ הַנָּשִׂיא וּבְרֹאשׁ אַב בֵּית דִּין, וְכָל אֶחָד וְאֶחָד נוֹתֵן בְּרֹאשׁוֹ. הַזָּקֵן שֶׁבָּהֶן אוֹמֵר לִפְנֵיהֶן דִּבְרֵי כִבּוּשִׁין, אַחֵינוּ, לֹא נֶאֱמַר בְּאַנְשֵׁי נִינְוֵה, וַיַּרְא הָאֱלֹהִים אֶת שַׂקָּם וְאֶת תַּעֲנִיתָם, אֶלָּא (יונה ג) וַיַּרְא הָאֱלֹהִים אֶת מַעֲשֵׂיהֶם, כִּי שָׁבוּ מִדַּרְכָּם הָרָעָה. וּבַקַּבָּלָה הוּא אוֹמֵר (יואל ב) וְקִרְעוּ לְבַבְכֶם וְאַל בִּגְדֵיכֶם:", | 2.1. "What is the order [of service] for fast days?They take the ark out to the open space of the city. And they put ashes on the ark and on the head of the Nasi and on the head of the head of the court (av bet. And everyone [else] puts ashes on his own head. The elder among them says in front of them words of admonition, “Brothers, it does not say of the people of Nineveh, ‘And God saw their sackcloth and their fasting,’ but, ‘And God saw their deeds, for they turned from their evil way. (Jonah 3:10)’ And in the prophets it says, ‘And rend your heart and not your garments” (Joel 2:13).", |
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| 8. Mishnah, Qiddushin, 4.13 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •r. dimi Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 444 |
| 9. Mishnah, Megillah, 3.21 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •r. dimi Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 352 |
10. Mishnah, Avot, 2.10 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •r. dimi Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 444| 2.10. "הֵם אָמְרוּ שְׁלשָׁה דְבָרִים. רַבִּי אֱלִיעֶזֶר אוֹמֵר, יְהִי כְבוֹד חֲבֵרְךָ חָבִיב עָלֶיךָ כְּשֶׁלָּךְ, וְאַל תְּהִי נוֹחַ לִכְעֹס. וְשׁוּב יוֹם אֶחָד לִפְנֵי מִיתָתְךָ. וֶהֱוֵי מִתְחַמֵּם כְּנֶגֶד אוּרָן שֶׁל חֲכָמִים, וֶהֱוֵי זָהִיר בְּגַחַלְתָּן שֶׁלֹּא תִכָּוֶה, שֶׁנְּשִׁיכָתָן נְשִׁיכַת שׁוּעָל, וַעֲקִיצָתָן עֲקִיצַת עַקְרָב, וּלְחִישָׁתָן לְחִישַׁת שָׂרָף, וְכָל דִּבְרֵיהֶם כְּגַחֲלֵי אֵשׁ:", | 2.10. "They [each] said three things:Rabbi Eliezer said: Let the honor of your friend be as dear to you as your own; And be not easily provoked to anger; And repent one day before your death. And [he also said:] warm yourself before the fire of the wise, but beware of being singed by their glowing coals, for their bite is the bite of a fox, and their sting is the sting of a scorpion, and their hiss is the hiss of a serpent, and all their words are like coals of fire.", |
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11. Quintilian, Institutes of Oratory, 1.3.13-1.3.17 (1st cent. CE - 1st cent. CE) Tagged with subjects: •r. dimi Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 444 | 1.3.13. There must be no delay, then, in warning a boy that his actions must be unselfish, honest, self-controlled, and we must never forget the words of Virgil, "So strong is custom formed in early years." I disapprove of flogging, although it is the regular custom and meets with the acquiescence of Chrysippus, because in the first place it is a disgraceful form of punishment and fit only for slaves, 1.3.14. and is in any case an insult, as you will realise if you imagine its infliction at a later age. Secondly if a boy is so insensible to instruction that reproof is useless, he will, like the worst type of slave, merely become hardened to blows. Finally there will be absolutely no need of such punishment if the master is a thorough disciplinarian. 1.3.15. As it is, we try to make amends for the negligence of the boy's paedagogus, not by forcing him to do what is right, but by punishing him for not doing what is right. And though you may compel a child with blows, what are you to do with him when he is a young man no longer amenable to such threats and confronted with tasks of far greater difficulty? 1.3.16. Moreover when children are beaten, pain or fear frequently have results of which it is not pleasant to speak and which are likely subsequently to be a source of shame, a shame which unnerves and depresses the mind and leads the child to shun and loathe the light. 1.3.17. Further if inadequate care is taken in the choices of respectable governors and instructors, I blush to mention the shameful abuse which scoundrels sometimes make of their right to administer corporal punishment or the opportunity not infrequently offered to others by the fear thus caused in the victims. I will not linger on this subject; it is more than enough if I have made my meaning clear. I will content myself with saying that children are helpless and easily victimised, and that therefore no one should be given unlimited power over them. |
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12. Tosefta, Qiddushin, 5.10 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •r. dimi Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 444 | 5.10. "(Translated from Ehrfurt manuscript:) One wife can be secluded with 2 men, even if both of them are kuti'im, even if both of them are slaves, even if one of them is a kuti and one of them is a slave, even if one of them is a minor, except for a minor with regard to whom he [the adult man] has no shame to have sex in his [the minor's] presence. But she should not be secluded with any Gentiles, even 100 [of them]. His sister, his mother-in-law and any other person with whom sex would be forbidden—he should not be secluded with them except on the basis of two [witnesses]. Rabbi Elazar says: A man who has a wife and children but doesn't live with them shouldn't teach children [Scripture]. Rabbi Yehudah says: A single man shouldn't shepherd small cattle, and two single men shouldn't sleep in one cloak. They said: Yisrael is not suspected of such [bestiality].", |
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13. Tosefta, Megillah, 3.21 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •r. dimi Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 352| 3.21. "כתב הנכתב ליחיד מכנין אותה לרבים לרבים אין מכנין אותה ליחיד רבי יהודה אומר המתרגם פסוק כצורתו הרי זה בדאי והמוסיף הרי זה מגדף. תורגמן העומד לפני חכם אינו רשאי לא לפחות ולא להוסיף ולא לשנות אלא אם כן יהיה אביו או רבו. ", | |
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14. Tosefta, Kiddushin, 5.10 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •r. dimi Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 444 | 5.10. "(Translated from Ehrfurt manuscript:) One wife can be secluded with 2 men, even if both of them are kuti'im, even if both of them are slaves, even if one of them is a kuti and one of them is a slave, even if one of them is a minor, except for a minor with regard to whom he [the adult man] has no shame to have sex in his [the minor's] presence. But she should not be secluded with any Gentiles, even 100 [of them]. His sister, his mother-in-law and any other person with whom sex would be forbidden—he should not be secluded with them except on the basis of two [witnesses]. Rabbi Elazar says: A man who has a wife and children but doesn't live with them shouldn't teach children [Scripture]. Rabbi Yehudah says: A single man shouldn't shepherd small cattle, and two single men shouldn't sleep in one cloak. They said: Yisrael is not suspected of such [bestiality].", |
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| 15. Palestinian Talmud, Moed Qatan, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan |
16. Anon., Leviticus Rabba, 23.8, 27.2, 30.1 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •dimi (r.) •r. dimi Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 194, 196; Levine (2005), The Ancient Synagogue, The First Thousand Years, 444| 23.8. וְעַתָּה לֹא רָאוּ אוֹר (איוב לז, כא), תָּנָא הָרוֹאֶה הַחַמָּה בִּתְקוּפָתָהּ, לְבָנָה בְּכַדּוּרָהּ, כּוֹכָבִים בִּמְסִלּוֹתָם, מַזָּלוֹת כְּסִדְרָן, אוֹמֵר בָּרוּךְ עוֹשֶׂה מַעֲשֵׂה בְרֵאשִׁית, אָמַר רַב הוּנָא הֲדָא דְאַתְּ אָמַר בִּימוֹת הַגְּשָׁמִים, וּבִלְבָד לְאַחַר שְׁלשָׁה יָמִים. וְעַתָּה לֹא רָאוּ אוֹר, רַבִּי בֶּרֶכְיָה וְרַבִּי יִרְמְיָה בְּרֵיהּ דְּרַבִּי חִיָּא בַּר אַבָּא אָמַר דָּרַשׁ רַבִּי לֵוִי בַּר סִיסִי בִּנְהַרְדָּעָא (שמות כד, י): וַיִּרְאוּ אֶת אֱלֹהֵי יִשְׂרָאֵל, זֶה עַד שֶׁלֹּא נִגְאָלוּ, אֲבָל מִשֶּׁנִּגְאֲלוּ הֵיכָן הָיְתָה דַרְכָּהּ שֶׁל לְבֵנָה לִנָּתֵן שָׁם הָיְתָה נְתוּנָה. אָמַר רַבִּי בֶּרֶכְיָה מַעֲשֵׂה לִבְנַת הַסַּפִּיר אֵין כְּתִיב כָּאן אֶלָּא (שמות כד, י): כְּמַעֲשֵׂה, הִיא וְכָל אַרְגָּלִיָּא שֶׁלָּהּ נְתָנָהּ, הִיא וְהַסַּל וְהַמַּגְרֵפָה שֶׁלָּהּ נְתָנָהּ. בַּר קַפָּרָא אָמַר עַד שֶׁלֹּא נִגְאֲלוּ יִשְׂרָאֵל מִמִּצְרַיִם הָיְתָה רְשׁוּמָה בָּרָקִיעַ, מִשֶּׁנִּגְאֲלוּ עוֹד לֹא נִרְאֲתָה בָּרָקִיעַ, מַאי טַעְמָא (שמות כד, י): וּכְעֶצֶם הַשָּׁמַיִם לָטֹהַר, כָּךְ אִינוּן נְקִיִּין מִן עֲנָנִין. 27.2. רַבִּי תַּנְחוּמָא פָּתַח (איוב מא, ג): מִי הִקְדִּימַנִי וַאֲשַׁלֵּם תַּחַת כָּל הַשָּׁמַיִם לִי הוּא, זֶה רַוָּק הַדָּר בַּמְדִינָה וְנוֹתֵן שְׂכַר סוֹפְרִים וּמַשְׁנִים, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא עָלַי לְשַׁלֵּם גְּמוּלוֹ וּשְׂכָרוֹ וְלִתֵּן לוֹ בֵּן זָכָר. אָמַר רַבִּי יִרְמְיָה בֶּן רַבִּי אֶלְעָזָר עֲתִידָה בַּת קוֹל לִהְיוֹת מְפוֹצֶצֶת בְּרֹאשׁ הֶהָרִים וְאוֹמֵר כָּל מִי שֶׁפָּעַל עִם אֵל יָבוֹא וְיִטֹּל שְׂכָרוֹ, הֲדָא הוּא דִכְתִיב (במדבר כג, כג): כָּעֵת יֵאָמֵר לְיַעֲקֹב וּלְיִשְׂרָאֵל וגו', וְרוּחַ הַקֹּדֶשׁ אוֹמֶרֶת: מִי הִקְדִּימַנִי וַאֲשַׁלֵּם, מִי קִלֵּס לְפָנַי עַד שֶׁלֹּא נָתַתִּי לוֹ נְשָׁמָה, מִי מִלֵּל לִשְׁמִי עַד שֶׁלֹּא נָתַתִּי לוֹ בֵּן זָכָר, מִי עָשָׂה לִי מַעֲקֶה עַד שֶׁלֹּא נָתַתִּי לוֹ גַּג, מִי עָשָׂה לִי מְזוּזָה עַד שֶׁלֹּא נָתַתִּי לוֹ בַּיִת, מִי עָשָׂה לִי סֻכָּה עַד שֶׁלֹּא נָתַתִּי לוֹ מָקוֹם, מִי עָשָׂה לִי לוּלָב עַד שֶׁלֹּא נָתַתִּי לוֹ דָּמִים, מִי עָשָׂה לִי צִיצִית עַד שֶׁלֹּא נָתַתִּי לוֹ טַלִּית, מִי הִפְרִישׁ לְפָנַי פֵּאָה עַד שֶׁלֹּא נָתַתִּי לוֹ שָׂדֶה, מִי הִפְרִישׁ לִי תְּרוּמָה עַד שֶׁלֹּא נָתַתִּי לוֹ גֹּרֶן, מִי הִפְרִישׁ לְפָנַי חַלָּה עַד שֶׁלֹּא נָתַתִּי לוֹ עִסָּה, מִי הִפְרִישׁ לְפָנַי קָרְבָּן עַד שֶׁלֹּא נָתַתִּי לוֹ בְּהֵמָה, הֲדָא הוּא דִכְתִיב: שׁוֹר אוֹ כֶשֶׂב אוֹ עֵז. 30.1. וּלְקַחְתֶּם לָכֶם בַּיּוֹם הָרִאשׁוֹן (ויקרא כג, מ), רַבִּי אַבָּא בַּר כַּהֲנָא פָּתַח (משלי ח, י): קְחוּ מוּסָרִי וְאַל כָּסֶף, קְחוּ מוּסָרָהּ שֶׁל תּוֹרָה וְאַל כָּסֶף, (ישעיה נה, ב): לָמָּה תִשְׁקְלוּ כֶסֶף בְּלוֹא לֶחֶם, לָמָּה אַתֶּם שׁוֹקְלִים כֶּסֶף לִבְנֵי עֵשָׂו בְּלוֹא לֶחֶם, עַל שֶׁלֹּא שְׂבַעְתֶּם מִלַּחְמָהּ שֶׁל תּוֹרָה. (ישעיה נה, ב): וִיגִיעֲכֶם בְּלוֹא לְשָׂבְעָה, לָמָּה אַתֶּם יְגֵעִים וְאֻמּוֹת הָעוֹלָם שְׂבֵעִים, בְּלֹא לְשָׂבְעָה, עַל שֶׁלֹּא שְׂבַעְתֶּם מִיֵּינָהּ שֶׁל תּוֹרָה, דִּכְתִיב (משלי ט, ה): וּשְׁתוּ בְּיַיִן מָסָכְתִּי. רַבִּי בֶּרֶכְיָה וְרַבִּי חִיָּא אֲבוֹי בְּשֵׁם רַבִּי יוֹסֵי בֶּן נְהוֹרָאי אָמַר, כְּתִיב (ירמיה ל, כ): וּפָקַדְתִּי עַל כָּל לֹחֲצָיו, אֲפִלּוּ עַל גַּבָּאֵי צְדָקָה, חוּץ מִשְּׂכַר סוֹפְרִים וּמַשְׁנִים, שֶׁאֵינָן נוֹטְלִין אֶלָּא שְׂכַר בַּטָּלָה בִּלְבָד, אֲבָל שְׂכַר דָּבָר אֶחָד מִן הַתּוֹרָה אֵין כָּל בְּרִיָּה יְכוֹלָה לִתֵּן מַתַּן שְׂכָרָהּ. תָּנֵי מֵרֹאשׁ הַשָּׁנָה נִקְצָצִין מְזוֹנוֹתָיו שֶׁל אָדָם חוּץ מִמַּה שֶּׁמּוֹצִיא בְּשַׁבָּתוֹת וְיָמִים טוֹבִים וְרָאשֵׁי חֳדָשִׁים וּמַה שֶּׁהַתִּינוֹקוֹת מוֹלִיכִים לְבֵית רַבָּן, אִם מוֹסִיף מוֹסִיפִים לוֹ אִם פּוֹחֵת פּוֹחֲתִין לוֹ. רַבִּי יוֹחָנָן הֲוָה מְטַיֵּל, סָלֵק מִטְבֶרְיָא לְצִפּוֹרִין, וַהֲוָה רַבִּי חִיָּא בַּר אַבָּא מִסְמַךְ לֵיהּ, מָטוֹן חַד בֵּית חֲקַל אֲמַר הָדֵין בֵּית חַקְלָא הֲוָה דִידִי וְזַבֵּינִית יָתֵיהּ בִּגְלַל לְמִזְכֵּי בְּאוֹרַיְתָא. מָטוֹן חַד דְּבֵית כַּרְמָא אֲמַר הָדֵין בֵּית כַּרְמָא דִידִי הֲוֵית וְזַבֵּינִית יָתֵיהּ בִּגְלַל לְמִזְכֵּי בְּאוֹרַיְתָא. מָטוֹן חַד דְּבֵית זֵיתָא, אֲמַר הָדֵין בֵּית זֵיתָא דִידִי הֲוָה וְזַבֵּינִית יָתֵיהּ בִּגְלַל לְמִזְכֵּי בְּאוֹרַיְתָא, שָׁרֵי רַבִּי חִיָּא בָּכֵי, אָמַר רַבִּי יוֹחָנָן מָה אַתְּ בָּכֵי, אֲמַר לֵיהּ עַל דְּלָא שְׁבַקְתְּ לְסִיבוּתָךְ כְּלוּם. אָמַר לוֹ קַלָּה הִיא בְּעֵינֶיךָ מַה שֶּׁעָשִׂיתִי שֶׁמָּכַרְתִּי דָבָר שֶׁנִּבְרָא לְשִׁשָּׁה יָמִים וְקָנִיתִי דָּבָר שֶׁנִּתַּן לְאַרְבָּעִים יוֹם, שֶׁנֶּאֱמַר (שמות לד, כח): וַיְהִי שָׁם עִם ה' אַרְבָּעִים יוֹם וְאַרְבָּעִים לַיְלָה, וּכְתִיב (דברים ט, ט): וָאֵשֵׁב בָּהָר אַרְבָּעִים יוֹם וְאַרְבָּעִים לַיְלָה. כַּד דְּמַךְ רַבִּי יוֹחָנָן הֲוָה דּוֹרוֹ קוֹרֵא עָלָיו (שיר השירים ח, ז): אִם יִתֵּן אִישׁ אֶת כָּל הוֹן בֵּיתוֹ בָּאַהֲבָה, שֶׁאָהַב רַבִּי יוֹחָנָן אֶת הַתּוֹרָה, (דברים ט, ט): בּוֹז יָבוּזוּ לוֹ. כַּד דְּמַךְ רַבִּי הוֹשַׁעְיָא אִישׁ טִירְיָא רָאוּ מִטָּתוֹ שֶׁפָּרְחָה בָּאֲוִיר, וְהָיָה דּוֹרוֹ קוֹרֵא עָלָיו (שיר השירים ח, ז): אִם יִתֵּן אִישׁ אֶת כָּל הוֹן בֵּיתוֹ בָּאַהֲבָה, שֶׁאָהַב הַקָּדוֹשׁ בָּרוּךְ הוּא לְאַבָּא הוֹשַׁעְיָא אִישׁ טִירְיָא, בּוֹז יָבוּזוּ לוֹ. כַּד דְּמַךְ רַבִּי אֶלְעָזָר בְּרַבִּי שִׁמְעוֹן, הָיָה דּוֹרוֹ קוֹרֵא עָלָיו (שיר השירים ג, ו): מִי זֹאת עֹלָה מִן הַמִּדְבָּר כְּתִימְרוֹת עָשָׁן מְקֻטֶּרֶת מֹר וּלְבוֹנָה מִכֹּל אַבְקַת רוֹכֵל, מַהוּ מִכֹּל אַבְקַת רוֹכֵל, אֶלָּא דַהֲוָה קָרָיי וְתָנָיי וּפַּיְיטָן וְדַרְשָׁן. אָמַר רַבִּי אַבָּא בַּר כַּהֲנָא מִשְּׂכַר לְקִיחָה אַתָּה לָמֵד שְׂכַר לְקִיחָה, בְּמִצְרַיִם כְּתִיב (שמות יב, כב): וּלְקַחְתֶּם אֲגֻדַּת אֵזוֹב, בְּכַמָּה הֲוָת טִימְיָא דִּידֵיהּ בְּאַרְבָּעָה מִינֵי, וְהוּא גָּרַם לְיִשְׂרָאֵל לִירַשׁ בִּזַּת הַיָּם, בִּזַּת סִיחוֹן וְעוֹג, בִּזַּת שְׁלשִׁים וְאֶחָד מְלָכִים. לוּלָב שֶׁעוֹמֵד עַל הָאָדָם בְּכַמָּה דָּמִים, וְכַמָּה מִצְווֹת יֵשׁ בּוֹ, עַל אַחַת כַּמָּה וְכַמָּה. לְפִיכָךְ משֶׁה מַזְהִיר אֶת יִשְׂרָאֵל וְאוֹמֵר לָהֶם: וּלְקַחְתֶּם לָכֶם בַּיּוֹם הָרִאשׁוֹן. 30.1. דָּבָר אַחֵר, פְּרִי עֵץ הָדָר, זֶה אַבְרָהָם שֶׁהִדְּרוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא בְּשֵׂיבָה טוֹבָה, שֶׁנֶּאֱמַר (בראשית כד, א): וְאַבְרָהָם זָקֵן בָּא בַּיָּמִים, וּכְתִיב (ויקרא יט, לב): וְהָדַרְתָּ פְּנֵי זָקֵן. כַּפֹּת תְּמָרִים, זֶה יִצְחָק, שֶׁהָיָה כָּפוּת וְעָקוּד עַל גַּבֵּי הַמִּזְבֵּחַ. וַעֲנַף עֵץ עָבֹת, זֶה יַעֲקֹב, מָה הֲדַס זֶה רָחוּשׁ בְּעָלִין, כָּךְ הָיָה יַעֲקֹב רָחוּשׁ בְּבָנִים. וְעַרְבֵי נָחַל, זֶה יוֹסֵף, מָה עֲרָבָה זוֹ כְּמוּשָׁה לִפְנֵי שְׁלשָׁה מִינִין הַלָּלוּ, כָּךְ מֵת יוֹסֵף לִפְנֵי אֶחָיו. דָּבָר אַחֵר, פְּרִי עֵץ הָדָר, זוֹ שָׂרָה שֶׁהִדְּרָהּ הַקָּדוֹשׁ בָּרוּךְ הוּא בְּשֵׂיבָה טוֹבָה, שֶׁנֶּאֱמַר (בראשית יח, יא): וְאַבְרָהָם וְשָׂרָה זְקֵנִים. כַּפֹּת תְּמָרִים, זוֹ רִבְקָה, מַה תְּמָרָה זוֹ יֵשׁ בָּהּ אֹכֶל וְיֵשׁ בָּהּ עֳקָצִין, כָּךְ הֶעֱמִידָה רִבְקָה צַדִּיק וְרָשָׁע. וַעֲנַף עֵץ עָבֹת, זוֹ לֵאָה, מָה הֲדַס זֶה רָחוּשׁ בְּעָלִין, כָּךְ הָיְתָה לֵאָה רְחוּשָׁה בְּבָנִים. וְעַרְבֵי נָחַל, זוֹ רָחֵל, מָה עֲרָבָה זוֹ כְּמוּשָׁה לִפְנֵי שְׁלשֶׁת הַמִּינִין, כָּךְ רָחֵל מֵתָה לִפְנֵי אֲחוֹתָהּ. | 27.2. "(5) And God seeks that which is pursued (Eccl. 3:15). Always ‘God seeks that which is pursued’. You find a case where a righteous man pursues a righteous man, ‘And God seeks that which is pursued’; where a wicked man pursues a righteous man, ‘And God seeks that which is pursued’; where a wicked man pursues a wicked man, ‘And God seeks that which is pursued’; even where a righteous man pursues a wicked man, ‘And God seeks that which is pursued.’ Whatever the case, ‘And God seeks that which is pursued.’ …", |
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| 17. Anon., Lamentations Rabbah, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •dimi (r.) Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 196 |
| 18. Palestinian Talmud, Peah, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan |
| 19. Palestinian Talmud, Nedarim, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan |
20. Anon., Genesis Rabba, 54.4 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •r. dimi Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 353| 54.4. וַיִּקַּח אַבְרָהָם צֹאן וּבָקָר וַיִּתֵּן לַאֲבִימֶלֶךְ, וַיֹּאמֶר אֲבִימֶלֶךְ אֶל אַבְרָהָם מָה הֵנָּה שֶׁבַע כְּבָשׂת (בראשית כא, כז כט), אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא אַתָּה נָתַתָּ שֶׁבַע כְּבָשׂוֹת בְּלִי רְצוֹנִי, חַיֶּיךָ שֶׁאֲנִי מַשְׁהֶה בְּשִׂמְחַת בָּנֶיךָ שִׁבְעָה דוֹרוֹת. אַתָּה נָתַתָּ לוֹ שֶׁבַע כְּבָשׂוֹת בְּלִי רְצוֹנִי, חַיֶּיךָ כְּנֶגֶד כֵּן הוֹרְגִים מִבָּנֶיךָ שִׁבְעָה צַדִּיקִים, וְאֵלּוּ הֵן: חָפְנִי, וּפִינְחָס, וְשִׁמְשׁוֹן, וְשָׁאוּל, וּשְׁלשֶׁת בָּנָיו. אַתָּה נָתַתָּ לוֹ שֶׁבַע כְּבָשׂוֹת בְּלִי רְצוֹנִי, כְּנֶגֶד כֵּן בָּנָיו מַחֲרִיבִין מִבָּנֶיךָ שִׁבְעָה מִשְׁכָּנוֹת, וְאֵלּוּ הֵן: אֹהֶל מוֹעֵד, וְגִלְגָּל, נוֹב, וְגִבְעוֹן, וְשִׁילֹה, וּבֵית עוֹלָמִים תְּרֵין. אַתָּה נָתַתָּ לוֹ שֶׁבַע כְּבָשׂוֹת בְּלִי רְצוֹנִי, כְּנֶגֶד כֵּן אֲרוֹנִי חוֹזֵר בִּשְׂדֵה פְלִשְׁתִּים שִׁבְעָה חֳדָשִׁים, הֲדָא הוּא דִכְתִיב (תהלים עח, סא): וַיִּתֵּן לַשְּׁבִי עֻזּוֹ, זֶה אֲרוֹן בְּרִית. וּכְתִיב (שמואל א ו, א): וַיְהִי אֲרוֹן ה' בִּשְׂדֵה פְלִשְׁתִּים שִׁבְעָה חֳדָשִׁים, (תהלים עח, סא): וְתִפְאַרְתּוֹ בְּיַד צָר, אֵלּוּ בִּגְדֵי כְּהֻנָּה, כְּמָה דְאַתְּ אָמַר (שמות כח, ב): וְעָשִׂיתָ בִגְדֵי קֹדֶשׁ לְאַהֲרֹן וגו' וּלְתִפְאָרֶת. רַבִּי יִרְמְיָה בְּשֵׁם רַבִּי שְׁמוּאֵל בַּר רַב יִצְחָק בְּשֵׁם רַבִּי אַבָּא לָמָּה לָקוּ אַנְשֵׁי בֵּית שֶׁמֶשׁ, עַל יְדֵי שֶׁהָיוּ מַלִּיזִין בָּאָרוֹן, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא אִלּוּ תַּרְנְגָלְתּוֹ שֶׁל אֶחָד מֵהֶם אָבְדָה הָיָה מְחַזֵּר עָלֶיהָ כַּמָּה פְּתָחִים לַהֲבִיאָהּ וַאֲרוֹנִי בִּשְׂדֵה פְלִשְׁתִּים שִׁבְעָה חֳדָשִׁים וְאֵין אַתֶּם מַשְׁגִּיחִים בּוֹ, אִם אֵין אַתֶּם מַשְׁגִּיחִין עָלָיו אֲנִי אַשְׁגִּיחַ עָלָיו (תהלים צח, א): הוֹשִׁיעָה לוֹ יְמִינוֹ וּזְרוֹעַ קָדְשׁוֹ, הֲדָא הוּא דִכְתִיב (שמואל א ו, יב): וַיִּשַּׁרְנָה הַפָּרוֹת בַּדֶּרֶךְ, מְהַלְּכוֹת בְּיַשְׁרוּת, הָפְכוּ פְּנֵיהֶם כְּלַפֵּי אָרוֹן וְאָמְרוּ שִׁירָה, וְהַיְנוּ דִּכְתִיב וַיִּשַּׁרְנָה, אָמְרוּ שִׁירָה בַּפֶּה, אֵי זוֹ שִׁירָה אָמְרוּ, רַבִּי מֵאִיר אוֹמֵר שִׁירַת הַיָּם אָמְרוּ, נֶאֱמַר כָּאן (שמואל א ו, יב): הָלְכוּ הָלֹךְ וְגָעוֹ, וְנֶאֱמַר לְהַלָּן (שמות טו, א): כִּי גָאֹה גָּאָה. רַבִּי יוֹחָנָן אָמַר (תהלים צח, א): שִׁירוּ לַה' שִׁיר חָדָשׁ. רַבִּי אֱלִיעֶזֶר אָמַר (תהלים קה, א): הוֹדוּ לַה' קִרְאוּ בִשְׁמוֹ. רַבָּנָן אַמְרֵי (תהלים צז, א): ה' מָלָךְ תָּגֵל הָאָרֶץ. רַבִּי יִרְמְיָה בְּשֵׁם רַבִּי שְׁמוּאֵל בַּר יִצְחָק אָמַר תְּלַת שִׁירוּ לַה' שִׁיר חָדָשׁ, (תהלים צו, א): שִׁירוּ לַה' כָּל הָאָרֶץ, (תהלים צט, א): ה' מָלָךְ יִרְגְּזוּ עַמִּים. תָּנֵי אֵלִיָּהוּ רוֹמִי הַשִּׁטָּה הִתְנוֹפְפִי בְּרוֹב הֲדָרֵךְ, הַמְחֻשֶּׁקֶת בְּרִקְמֵי זָהָב, הַמְהֻלָּלָה בִּדְבִיר אַרְמוֹן, הַמְעֻלֶּפֶת מִבֵּין שְׁנֵי כְּרוּבִים. אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָן כַּמָּה יְגִיעוֹת יָגַע בּוֹ בֶּן עַמְרָם עַד שֶׁלִּמֵּד שִׁירָה לַלְוִים, וְאַתֶּם אוֹמְרוֹת שִׁירָה מֵאֲלֵיכֶם, יִישַׁר חֵילְכֶם. | |
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| 21. Palestinian Talmud, Megillah, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan |
| 22. Anon., Sifre Deuteronomy, 48 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •r. dimi Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 444 |
| 23. Anon., Mekhilta Derabbi Yishmael, None (2nd cent. CE - 4th cent. CE) Tagged with subjects: •dimi (r.) Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 196 |
| 24. Babylonian Talmud, Temurah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •dimi, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 30 |
25. Babylonian Talmud, Sukkah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 196| 53a. אשה היתה בוררת חטים לאור של בית השואבה:,חסידים ואנשי מעשה כו': ת"ר יש מהן אומרים אשרי ילדותנו שלא ביישה את זקנותנו אלו חסידים ואנשי מעשה ויש מהן אומרים אשרי זקנותנו שכפרה את ילדותנו אלו בעלי תשובה אלו ואלו אומרים אשרי מי שלא חטא ומי שחטא ישוב וימחול לו,תניא אמרו עליו על הלל הזקן כשהיה שמח בשמחת בית השואבה אמר כן אם אני כאן הכל כאן ואם איני כאן מי כאן הוא היה אומר כן למקום שאני אוהב שם רגלי מוליכות אותי אם תבא אל ביתי אני אבא אל ביתך אם אתה לא תבא אל ביתי אני לא אבא אל ביתך שנאמר (שמות כ, כד) בכל המקום אשר אזכיר את שמי אבא אליך וברכתיך,אף הוא ראה גלגולת אחת שצפה על פני המים אמר לה על דאטפת אטפוך ומטיפיך יטופון אמר רבי יוחנן רגלוהי דבר איניש אינון ערבין ביה לאתר דמיתבעי תמן מובילין יתיה,הנהו תרתי כושאי דהוו קיימי קמי שלמה (מלכים א ד, ג) אליחרף ואחיה בני שישא סופרים דשלמה הוו יומא חד חזייה למלאך המות דהוה קא עציב א"ל אמאי עציבת א"ל דקא בעו מינאי הני תרתי כושאי דיתבי הכא מסרינהו לשעירים שדרינהו למחוזא דלוז כי מטו למחוזא דלוז שכיבו,למחר חזיא מלאך המות דהוה קבדח א"ל אמאי בדיחת א"ל באתר דבעו מינאי תמן שדרתינהו מיד פתח שלמה ואמר רגלוהי דבר איניש אינון ערבין ביה לאתר דמיתבעי תמן מובילין יתיה,תניא אמרו עליו על רבן שמעון בן גמליאל כשהיה שמח שמחת בית השואבה היה נוטל שמנה אבוקות של אור וזורק אחת ונוטל אחת ואין נוגעות זו בזו וכשהוא משתחוה נועץ שני גודליו בארץ ושוחה ונושק את הרצפה וזוקף ואין כל בריה יכולה לעשות כן וזו היא קידה,לוי אחוי קידה קמיה דרבי ואיטלע והא גרמא ליה והאמר רבי אלעזר לעולם אל יטיח אדם דברים כלפי מעלה שהרי אדם גדול הטיח דברים כלפי מעלה ואיטלע ומנו לוי הא והא גרמא ליה,לוי הוה מטייל קמיה דרבי בתמני סכיני שמואל קמיה שבור מלכא בתמניא מזגי חמרא אביי קמיה (דרבא) בתמניא ביעי ואמרי לה בארבעה ביעי,תניא אמר ר' יהושע בן חנניה כשהיינו שמחים שמחת בית השואבה לא ראינו שינה בעינינו כיצד שעה ראשונה תמיד של שחר משם לתפלה משם לקרבן מוסף משם לתפלת המוספין משם לבית המדרש משם לאכילה ושתיה משם לתפלת המנחה משם לתמיד של בין הערבים מכאן ואילך לשמחת בית השואבה,איני והאמר רבי יוחנן שבועה שלא אישן שלשה ימים מלקין אותו וישן לאלתר אלא הכי קאמר לא טעמנו טעם שינה דהוו מנמנמי אכתפא דהדדי:,חמש עשרה מעלות: אמר ליה רב חסדא לההוא מדרבנן דהוי קמסדר אגדתא קמיה א"ל שמיע לך הני חמש עשרה מעלות כנגד מי אמרם דוד א"ל הכי אמר רבי יוחנן בשעה שכרה דוד שיתין קפא תהומא ובעי למשטפא עלמא אמר דוד חמש עשרה מעלות והורידן אי הכי חמש עשרה מעלות יורדות מיבעי ליה,אמר ליה הואיל ואדכרתן (מלתא) הכי אתמר בשעה שכרה דוד שיתין קפא תהומא ובעא למשטפא עלמא אמר דוד מי איכא דידע אי שרי למכתב שם | 53a. It was so bright that b a woman would /b be able to b sort wheat by the light of the /b Celebration of the b Place of the Drawing /b of the Water.,§ The mishna continues: b The pious and the men of action /b would dance before the people who attended the celebration. b The Sages taught /b in the i Tosefta /i that b some of them would say /b in their song praising God: b Happy is our youth, /b as we did not sin then, b that did not embarrass our old age. These are the pious and the men of action, /b who spent all their lives engaged in Torah and mitzvot. b And some would say: Happy is our old age, that atoned for our youth /b when we sinned. b These are the penitents. /b Both b these and those say: Happy is he who did not sin; and he who sinned should repent and /b God b will absolve him. /b , b It is taught /b in the i Tosefta /i : b They said about Hillel the Elder that when he was rejoicing at the Celebration of the Place of the Drawing /b of the Water b he said this: If I am here, everyone is here; and if I am not here, who is here? /b In other words, one must consider himself as the one upon whom it is incumbent to fulfill obligations, and he must not rely on others to do so. b He would /b also b say this: To the place that I love, there my feet take me, /b and therefore, I come to the Temple. And the Holy One, Blessed be He, says: b If you come to My house, I will come to your house; if you do not come to My house, I will not come to your house, as it is stated: “In every place that I cause My name to be mentioned, I will come to you and bless you” /b (Exodus 20:21).,The Gemara cites another statement of Hillel the Elder. b Additionally, he saw one skull that was floating on the water /b and b he said to it: Because you drowned /b others, b they drowned you, and those that drowned you will be drowned. /b That is the way of the world; everyone is punished measure for measure. Apropos following one’s feet, b Rabbi Yoḥa said: The feet of a person are responsible for him; to the place where he is in demand, there they lead him. /b ,The Gemara relates with regard to b these two Cushites who would stand before Solomon: “Elihoreph and Ahijah, the sons of Shisha” /b (I Kings 4:3), and b they were scribes of Solomon. One day /b Solomon b saw that the Angel of Death was sad. He said to him: Why are you sad? He said to him: They are asking me /b to take the lives of b these two Cushites who are sitting here. /b Solomon b handed them to the demons /b in his service, b and sent them to the district of Luz, /b where the Angel of Death has no dominion. b When they arrived at the district of Luz, they died. /b , b The following day, /b Solomon b saw that the Angel of Death was happy. He said to him: Why are you happy? He replied: In the place that they asked me /b to take them, b there you sent them. /b The Angel of Death was instructed to take their lives in the district of Luz. Since they resided in Solomon’s palace and never went to Luz, he was unable to complete his mission. That saddened him. Ultimately, Solomon dispatched them to Luz, enabling the angel to accomplish his mission. That pleased him. b Immediately, Solomon began /b to speak b and said: The feet of a person are responsible for him; to the place where he is in demand, there they lead him. /b ,§ b It is taught /b in a i baraita /i : b They said about Rabban Shimon ben Gamliel that when he would rejoice at the Celebration of the Place of the Drawing /b of the Water, b he would take eight flaming torches and toss one and catch another, /b juggling them, b and, /b though all were in the air at the same time, b they would not touch each other. And when he would prostrate himself, he would insert his two thumbs into the ground, and bow, and kiss the floor /b of the courtyard b and straighten, and /b there was b not any /b other b creature /b that b could do that /b due to the extreme difficulty involved. b And this was the /b form of bowing called b i kidda /i /b performed by the High Priest.,The Gemara relates: b Levi demonstrated a i kidda /i before Rabbi /b Yehuda HaNasi and strained his thigh b and came up lame. /b The Gemara asks: b And is that what caused him /b to be lame? b But didn’t Rabbi Elazar say: One should never speak impertinently toward /b God b above; as a great person /b once b spoke impertinently toward /b God b above, /b and even though his prayers were answered, he was still punished b and came up lame. And who /b was this great person? It was b Levi. /b Apparently his condition was not caused by his bow. The Gemara answers: There is no contradiction. Both b this and that caused him /b to come up lame; because he spoke impertinently toward God, he therefore was injured when exerting himself in demonstrating i kidda /i .,Apropos the rejoicing of Rabban Shimon ben Gamliel at the Celebration of the Place of the Drawing of the Water, the Gemara recounts: b Levi would walk before Rabbi /b Yehuda HaNasi juggling b with eight knives. Shmuel /b would juggle b before King Shapur with eight glasses of wine /b without spilling. b Abaye /b would juggle b before Rabba with eight eggs. Some say /b he did so b with four eggs. /b All these were cited., b It is taught /b in a i baraita /i that b Rabbi Yehoshua ben Ḥaya said: When we would rejoice /b in b the Celebration of the Place of the Drawing /b of the Water, b we did not see sleep in our eyes /b the entire Festival. b How so? /b In the b first hour /b of the day, b the daily morning offering /b was sacrificed and everyone came to watch. b From there /b they proceeded b to /b engage in b prayer /b in the synagogue; b from there, to /b watch the sacrifice of b the additional offerings; from there, /b to the synagogue b to /b recite b the additional prayer. From there /b they would proceed b to the study hall /b to study Torah; b from there to the eating and drinking /b in the i sukka /i ; b from there to the afternoon prayer. From there /b they would proceed b to the daily afternoon offering /b in the Temple. b From this /b point b forward, /b they proceeded b to the Celebration of the Place of the Drawing /b of the Water.,The Gemara wonders: b Is that so? But didn’t Rabbi Yoḥa say: /b One who took b an oath that I will not sleep three days, one flogs him /b immediately for taking an oath in vain, b and he /b may b sleep immediately /b because it is impossible to stay awake for three days uninterrupted. b Rather, this is what /b Rabbi Yehoshua b is saying: We did not experience the sense of /b actual b sleep, because they would /b merely b doze on each other’s shoulders. /b In any case, they were not actually awake for the entire week.,§ The mishna continues: The musicians would stand on the b fifteen stairs /b that descend from the Israelites’ courtyard to the Women’s Courtyard, corresponding to the fifteen Songs of the Ascents in Psalms. b Rav Ḥisda said to one of the Sages who was organizing i aggada /i before him: Did you hear /b with regard to b these fifteen /b Songs of b Ascents /b in Psalms, b corresponding to what did David say them? He said to him /b that b this /b is what b Rabbi Yoḥa said: At the time that David dug the drainpipes /b in the foundation of the Temple, the waters of b the depths rose and sought to inundate the world. /b Immediately, b David recited the fifteen /b Songs of the b Ascents and caused them to subside. /b Rav Ḥisda asked: b If so, /b should they be called b fifteen /b Songs of the b Ascents? They should have been /b called Songs of the b Descents. /b ,Rav Ḥisda continued and b said to him: Since you reminded me /b of this b matter, this is /b what b was /b originally b stated: At the time that David dug the drainpipes, /b the waters of b the depths rose and sought to inundate the world. David said: Is there anyone who knows whether it is permitted to write the /b sacred b name /b |
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26. Babylonian Talmud, Sotah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •r. dimi Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 353| 39b. מה שהבטחתנו (דברים כו, טו) השקיפה ממעון קדשך מן השמים וגו',אמר רב חסדא אין הכהנים רשאים לכוף קישרי אצבעותיהן עד שיחזרו פניהם מן הצבור א"ר זירא א"ר חסדא אין הקורא רשאי לקרות כהנים עד שיכלה אמן מפי הצבור,ואין הכהנים רשאין להתחיל בברכה עד שיכלה דיבור מפי הקורא ואין הצבור רשאין לענות אמן עד שתכלה ברכה מפי הכהנים ואין הכהנים רשאין להתחיל בברכה אחרת עד שיכלה אמן מפי הצבור,ואמר רבי זירא אמר רב חסדא אין הכהנים רשאין להחזיר פניהם מן הצבור עד שיתחיל שליח צבור בשים שלום ואינן רשאין לעקור רגליהם ולילך עד שיגמור שליח צבור שים שלום,וא"ר זירא אמר רב חסדא אין הצבור רשאין לענות אמן עד שתכלה ברכה מפי הקורא ואין הקורא רשאי לקרות בתורה עד שיכלה אמן מפי הצבור ואין המתרגם רשאי להתחיל בתרגום עד שיכלה פסוק מפי הקורא ואין הקורא רשאי להתחיל בפסוק אחר עד שיכלה תרגום מפי המתרגם,אמר רבי תנחום א"ר יהושע בן לוי המפטיר בנביא צריך שיקרא בתורה תחילה ואמר רבי תנחום אמר רבי יהושע בן לוי אין המפטיר רשאי להפטיר בנביא עד שיגלל ס"ת,ואמר רבי תנחום אמר רבי יהושע בן לוי אין שליח צבור רשאי להפשיט את התיבה בצבור מפני כבוד צבור,ואמר רבי תנחום אמר רבי יהושע בן לוי אין הצבור רשאין לצאת עד שינטל ספר תורה ויניח במקומו ושמואל אמר עד שיצא,ולא פליגי הא דאיכא פיתחא אחרינא הא דליכא פיתחא אחרינא אמר רבא בר אהינא אסברה לי (דברים יג, ה) אחרי ה' אלהיכם תלכו,בזמן שהכהנים מברכים את העם מה הן אומרים אמר ר' זירא אמר רב חסדא (תהלים קג, כ) ברכו ה' מלאכיו גבורי כח וגו' ברכו ה' כל צבאיו משרתיו עושי רצונו ברכו ה' כל מעשיו בכל מקומות ממשלתו ברכי נפשי את ה',במוספי דשבתא מה הן אומרים אמר רבי אסי (תהלים קלד, א) שיר המעלות הנה ברכו את ה' כל עבדי ה' וגו' שאו ידיכם קדש וברכו את ה' (תהלים קלה, כא) ברוך ה' מציון שוכן ירושלים הללויה,ולימא נמי (תהלים קלד, ג) יברכך ה' מציון דכתיב בההוא עניינא אמר יהודה בריה דר"ש בן פזי מתוך שהתחיל בברכותיו של הקב"ה מסיים בברכותיו של הקב"ה,במנחתא דתעניתא מאי אמרי אמר רב אחא בר יעקב (ירמיהו יד, ז) אם עונינו ענו בנו ה' עשה למען שמך (ירמיהו יד, ח) מקוה ישראל מושיעו בעת צרה למה תהיה כגר בארץ וגו' למה תהיה כאיש נדהם כגבור לא יוכל להושיע וגו' | 39b. b as You have promised us, /b namely: “So shall they put My name upon the children of Israel, and I will bless them” (Numbers 6:27). b “Look forth from your holy habitation, from heaven, /b and bless Your people, Israel” (Deuteronomy 26:15).,§ b Rav Ḥisda says: The priests /b who spread their hands open during the benediction b are not permitted to bend the joints of their fingers until they turn their faces away from the congregation /b once they have completed the benediction. b Rabbi Zeira says /b that b Rav Ḥisda says: The one who calls /b the priests forward b is not permitted to call out: Priests, until /b the response b amen /b to the blessing of thanksgiving b concludes from the mouths of the congregation, /b in order to ensure that everyone will hear the voices of the priests., b And /b for the same reason, b the priests are not permitted to begin /b reciting b the benediction until the statement of the caller, /b i.e., his announcement: Priests, b concludes from his mouth. And the congregation is not permitted to answer amen until the blessing concludes from the mouths of the priests. And the priests are not permitted to begin /b reciting b another blessing until /b the response b amen /b to the previous blessing b concludes from the mouths of the congregation. /b , b And Rabbi Zeira says /b that b Rav Ḥisda says: The priests are not permitted to turn away from the congregation /b after they have completed the benediction b until the prayer leader begins /b saying the blessing of: b Grant peace. And they are not permitted to uproot their feet and walk /b away from the platform b until the prayer leader finishes /b saying the blessing of: b Grant peace. /b , b And /b in a similar vein, b Rabbi Zeira says /b that b Rav Ḥisda says: The congregation is not permitted to answer amen /b to the blessing recited over the Torah reading b until the blessing of the one reading /b from the Torah b concludes from his mouth. And the reader is not permitted to /b begin b reading from the Torah until /b the response b amen /b to the preceding blessing b concludes from the mouths of the congregation. And the translator is not permitted to begin the translation /b of the Torah reading b until /b the reading of b the verse /b from the Torah b concludes from the mouth of the reader. And the reader is not permitted to begin /b reading b another verse until the translation concludes from the mouth of the translator. /b , b Rabbi Tanḥum says /b that b Rabbi Yehoshua ben Levi says: The one who concludes with /b a reading from b the Prophets /b [ i haftara /i ] b must first read /b several verses b from the Torah. And Rabbi Tanḥum says /b that b Rabbi Yehoshua ben Levi says: The one who concludes is not permitted to conclude with /b a reading from b the Prophets until the Torah scroll is furled. /b , b And Rabbi Tanḥum says /b that b Rabbi Yehoshua ben Levi says: The prayer leader is not permitted to uncover /b the decorative covering of b the ark in public, out of respect for the congregation. /b It is inappropriate to have the congregation wait while doing this., b And Rabbi Tanḥum says /b that b Rabbi Yehoshua ben Levi says: The congregation is not permitted to leave /b the synagogue after the Torah reading b until the Torah scroll has been taken and /b prepared to be b returned to its place, /b as the Torah scroll used to be stored near the synagogue. b And Shmuel said: /b They may not leave b until /b the Torah scroll b is /b actually b taken out /b of the synagogue, out of respect for the Torah scroll.,The Gemara comments: b And they do not disagree /b about the i halakha /i . Rather, they were discussing different situations. b This /b statement of Rabbi Yehoshua ben Levi is referring to a case b where there is another exit. /b When the Torah scroll is being taken out of one exit, people may leave through the other exit. However, b that /b statement of Shmuel is referring to a case b where there is no other exit, /b and therefore the congregation must wait until the Torah is carried out. b Rava said: /b The Sage b bar Ahina explained to me /b that this i halakha /i is derived from the verse: b “After the Lord your God you shall walk” /b (Deuteronomy 13:5), meaning that one must walk after the Torah scroll and not in front of it.,§ The Gemara continues to discuss the Priestly Benediction. b When the priests are blessing the people, what do /b the people b say? Rabbi Zeira says /b that b Rav Ḥisda says: /b For each blessing that the priests recite, they respond with a blessing from Bible: b “Bless the Lord, His angels, mighty in strength /b that fulfill His word, hearkening unto the voice of His word” (Psalms 103:20), b “Bless the Lord, all of His hosts, His ministers that do His pleasure” /b (Psalms 103:21), and b “Bless the Lord, all of His works, in all places of His dominion, bless the Lord, O my soul” /b (Psalms 103:22).,When the priests ascend a second time to bless the congregation b during the additional prayer of Shabbat, what do /b the people b say? /b It is not appropriate for them to repeat the same verses of praise that they recited previously. b Rabbi Asi said: /b They say: b “A song of ascents. Behold, bless you the Lord, all you servants of the Lord, /b that stand in the house of the Lord in the night seasons” (Psalms 134:1), b “Lift up your hands in sanctity and bless the Lord” /b (Psalms 134:2), and b “Blessed be the Lord out of Zion, Who dwells at Jerusalem. Hallelujah” /b (Psalms 135:21).,The Gemara asks: b And let them also say /b the third verse that appears right after the first two blessings: b “The Lord shall bless you out of Zion” /b (Psalms 134:3), b as it is written in that /b same b matter. Yehuda, son of Rabbi Shimon ben Pazi, says: Since /b they b began with blessings of the Holy One, Blessed be He, /b they must b end with a blessing of the Holy One, Blessed be He, /b rather than reciting this verse, which is a blessing for the Jewish people.,The Gemara asks: When the priests ascend to recite the Priestly Benediction b during the afternoon prayer of a fast day, what do /b the people b say? Rav Aḥa bar Ya’akov said: /b They say: b “Though our iniquities testify against us, O Lord, work for Your name’s sake” /b (Jeremiah 14:7), b “The Hope of Israel, its savior in times of trouble, why should You be a stranger in the land /b and as a wayfaring man that turns aside to tarry for a night?” (Jeremiah 14:8), and b “Why should You be like a man overcome, as a mighty man who cannot save? /b Yet You, O Lord, are in the midst of us, and Your name is called upon us; leave us not” (Jeremiah 14:9). |
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27. 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, 352| 125b. זמורה שהיא קשורה בטפיח ממלאין בה בשבת,פקק החלון ר"א אומר בזמן שהוא קשור ותלוי פוקקין בו ואם לאו אין פוקקין בו וחכ"א בין כך ובין כך פוקקין בו:, big strongגמ׳ /strong /big תנן התם אבן שעל פי החבית מטה על צידה והיא נופלת אמר רבה א"ר אמי א"ר יוחנן לא שנו אלא בשוכח אבל במניח נעשה בסיס לדבר האסור ורב יוסף א"ר אסי א"ר יוחנן לא שנו אלא בשוכח אבל במניח נעשה כיסוי להחבית,אמר רבה מותבינן אשמעתין האבן שבקירויה אם ממלאין בה ואינה נופלת ממלאין בה ולא היא התם כיון דהדקה שויא דופן,אמר רב יוסף ומותבינן אשמעתין אם לאו אין ממלאין בה ולא היא התם כיון דלא הדקה בטולי בטלה,במאי קמיפלגי מר סבר בעינן מעשה ומר סבר לא בעינן מעשה,ואזדו לטעמייהו דכי אתא רב דימי א"ר חנינא ואמרי לה א"ר זירא א"ר חנינא פעם אחת הלך רבי למקום אחד ומצא נדבך של אבנים ואמר לתלמידיו צאו וחשבו כדי שנשב עליהן למחר ולא הצריכן רבי למעשה,ור' יוחנן אמר הצריכן רבי למעשה מאי אמר להו רבי אמי אמר צאו ולמדום אמר להו רבי אסי אמר צאו ושפשפום אמר להו,איתמר ר' יוסי בן שאול אמר סואר של קורות הוה ור' יוחנן בן שאול אמר גשוש של ספינה הוה מ"ד גשוש כ"ש סואר ומ"ד סואר אבל גשוש קפיד עליה:,זמורה שהיא קשורה כו': קשורה אין לא קשורה לא לימא מתניתין דלא כרשב"ג,דתניא חריות של דקל שגדרן לעצים ונמלך עליהן לישיבה צריך לקשור רבן שמעון בן גמליאל אומר אין צריך לקשור,אמר רב ששת אפי' תימא רשב"ג הכא במאי עסקינן במחוברת באביה אי הכי קא משתמש במחובר לקרקע למטה מג' רב אשי אמר אפי' תימא בתלושה גזירה שמא יקטום:,פקק החלון כו': אמר רבה בר בר חנה א"ר יוחנן הכל מודים שאין עושין אהל עראי בתחלה ביו"ט וא"צ לומר בשבת לא נחלקו אלא להוסיף שר"א אומר אין מוסיפין ביו"ט וא"צ לומר בשבת וחכ"א מוסיפין בשבת וא"צ לומר ביו"ט:,וחכ"א בין כך ובין כך פוקקין בו: מאי בין כך ובין כך אמר ר' אבא אמר רב כהנא | 125b. With regard to b a /b vine b branch that is tied to a pitcher, one may fill /b water b with it on Shabbat /b because the branch became part of the vessel.,With regard to b a window shutter, Rabbi Eliezer says: When it is tied /b to b and hanging /b from the window, i.e., it is not touching the ground, b one may shutter /b the window b with it, /b because it is not considered building; b and if not, /b i.e., it is touching the ground, b one may not shutter /b the window b with it. And the Rabbis say: Both /b in b this /b case b and /b in b that /b case b one may shutter with it. /b , strong GEMARA: /strong b We learned /b in a mishna b there: /b In the case of b a stone that is atop a barrel /b and one wants to open the barrel, b he tilts /b the barrel b on its side and /b the stone b falls. Rabba said /b that b Rabbi Ami said /b that b Rabbi Yoḥa said: They only taught /b this in a case b where one forgets /b the stone atop the barrel; b however, /b in a case b where one places /b the stone atop the barrel intentionally, the barrel b becomes a base for a prohibited object, /b and it is therefore prohibited to move the barrel. b And Rav Yosef /b said that b Rabbi Asi said /b that b Rabbi Yoḥa said: They only taught /b this in a case b where one forgets /b it; b however, /b in a case b where one places /b it there, the stone b becomes a cover for the barrel /b and it is permitted to use it like other barrel covers., b Rabba said: We raise an objection to our i halakha /i /b from the mishna: With regard to b a stone that is in a gourd /b used to draw water, b if they fill it /b with water b and /b the stone b does not fall, one may fill with it /b on Shabbat. Apparently, if the stone is designated for a purpose, it is no longer set-aside. He rejects the proof: b And that is not so, /b as these cases are not comparable. b There, /b in the case of the stone in the gourd, b since one attached /b it to the gourd, b he rendered /b the stone b a wall /b of the gourd and part of the vessel, unlike in the case of the stone atop the barrel., b Rav Yosef said: And we raise an objection to our i halakha /i /b from the mishna: b And if not, /b and the stone does fall, b one may not fill with it. /b A stone that is not attached is not considered to be part of the vessel and is therefore set-aside. He rejects the proof. b And that is not so, /b as these cases are not comparable. b There, since he did not attach /b the stone to the gourd, b he negates its /b status as a part of the vessel and it remains set-aside.,The Gemara explains: b With regard to what do they disagree? One Sage, /b Rabba, b holds /b that b we require an action /b to change the status of a stone or another set-aside object into a vessel, b and one Sage, /b Rav Yosef, b holds /b that b we do not require an action. /b , b And they, /b Rabbi Ami and Rabbi Asi, b follow their /b regular line of b reasoning, as when Rav Dimi came /b from Eretz Yisrael to Babylonia he said that b Rabbi Ḥanina said, and some say that /b it was b Rabbi Zeira /b who b said /b that b Rabbi Ḥanina said: Once Rabbi /b Yehuda HaNasi b went to one place and found a course of /b building b stones, and /b he b said to his students: Go out and think /b that you are designating these stones for Shabbat b so that we may sit on them tomorrow /b on Shabbat, b and Rabbi /b Yehuda HaNasi b did not require them /b to perform b an action /b with those stones. Thought alone was sufficient., b Rabbi Yoḥa said: /b That is not what happened. b Rabbi /b Yehuda HaNasi b required them /b to perform b an action /b to designate the stones. The Gemara asks: b What /b action b did he say to them /b to perform? b Rabbi Ami said /b that Rabbi Yehuda HaNasi b said to them: Go out and arrange /b the stones. b Rabbi Asi said /b that b he said to them: Go out and rub /b the mortar off of b them. /b Rabbi Ami requires a more significant action to render the stones a vessel., b It was stated /b that there was a dispute with regard to this matter. b Rabbi Yosei ben Shaul said: It was a /b new b stack of beams, /b not stones. b And Rabbi Yoḥa ben Shaul said: It was the sounding pole of a ship /b used to determine the depth of the water. b The one who said /b that Rabbi Yehuda HaNasi permitted sitting on a ship’s b sounding pole, all the more so /b he permitted doing so in the case of b beams. And /b with regard to b the one who said /b that Rabbi Yehuda HaNasi permitted sitting on a stack of b beams, but /b in the case of the b sounding pole /b he would prohibit doing so because it is set-aside due to monetary loss, as he is b particular about it /b that it will not become warped and damaged.,We learned in the mishna: With regard to b a /b vine b branch that is tied /b to a pitcher, one may fill water with it on Shabbat. The Gemara infers: If it is b tied, yes, /b it is permitted; if it is b not tied, no, /b it is prohibited. b Let us say that the mishna is not in accordance with /b the opinion of b Rabban Shimon ben Gamliel. /b , b As it was taught /b in a i baraita /i : With regard to b hard branches of a palm /b tree b that one cut for firewood /b or for construction, b and /b then b he reconsidered their /b designation and decided to use them b for sitting, he must tie /b the branches together on Shabbat eve so that they will not be set-aside. b Rabban Shimon ben Gamliel says: He need not tie /b them together, and nevertheless, it is permitted to move them. According to Rabban Shimon ben Gamliel, cut wood need not be specially prepared to be used on Shabbat., b Rav Sheshet says: Even /b if b you say /b that the mishna is in accordance with the opinion of b Rabban Shimon ben Gamliel, with what are we dealing here? With /b a case where the shoot is still b connected to its origin, /b the vine. The Gemara asks: b If so, he is making use /b of an item that b is attached to the ground, /b and the Sages issued a decree prohibiting the use of any plant attached to the ground. The Gemara answers: This is referring to a branch attached to the vine b below three /b handbreadths off the ground. A vine attached to the ground below three handbreadths off the ground was not prohibited in that decree, just as it is permitted to make use of tree roots adjacent to the ground. b Rav Ashi said: Even /b if b you say /b that it is referring b to a /b branch that b is detached, /b nevertheless, its use is prohibited due to the b decree lest one cut /b and straighten the branch to prepare it for use with the bucket. Therefore, Rabban Shimon ben Gamliel teaches that there is no need for concern.,We learned in the mishna that Rabbi Eliezer and the Rabbis dispute the case of b a window shutter /b and in what manner one is permitted to shutter a window on Shabbat. b Rabba bar bar Ḥana said /b that b Rabbi Yoḥa said: Everyone agrees that one may not construct a temporary tent on a Festival /b for the b first time, and needless to say, /b one may not do so b on Shabbat. /b The i tanna’im /i b disagree only /b with regard to b adding /b to an existing tent, b as Rabbi Eliezer says: One may not add /b to an existing structure b on a Festival, and needless to say, /b one may not do so b on Shabbat. And the Rabbis say: One may add /b to a temporary structure b on Shabbat, and needless to say, /b one may do so b on a Festival. /b ,We learned in the mishna that the Rabbis say: Both in this case and in that case one may shutter with it. The Gemara asks: b What /b is the meaning of: b Both /b in b this /b case b and /b in b that /b case, in this context? b Rabbi Abba said /b that b Rav Kahana said: /b |
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28. Babylonian Talmud, Nedarim, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •r. dimi Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 444| 37a. הא קא משמע לן דאפילו במקום שנוטלין שכר על המקרא שרי למשקל על המדרש לא שרי למשקל,מאי שנא מדרש דלא דכתיב (דברים ד, יד) ואותי צוה ה' בעת ההיא ללמד אתכם וכתיב (דברים ד, ה) ראה למדתי אתכם חוקים ומשפטים כאשר צוני ה' מה אני בחנם אף אתם נמי בחנם מקרא נמי בחנם,רב אמר שכר שימור ורבי יוחנן אמר שכר פיסוק טעמים,תנן לא ילמדנו מקרא בשלמא למאן דאמר שכר פיסוק טעמים היינו דלא ילמדנו אלא למאן דאמר שכר שימור גדול בר שימור הוא בקטן קתני,אי בקטן אימא סיפא אבל מלמד את בניו מקרא קטן בר בנים הוא חסורי מחסרא והכי קתני לא ילמדנו מקרא בקטן אם היה גדול מלמדו לו ולבניו מקרא,מיתיבי תינוקות לא קורין בתחילה בשבת אלא שונין בראשון בשלמא למאן דאמר שכר פיסוק טעמים היינו דאין קורין בתחילה בשבת אלא למאן דאמר שכר שימור אמאי אין קורין בתחילה בשבת ואמאי שונין בראשון הא איכא שכר שימור דשבת,וליטעמיך שכר פיסוק בשבת מי אסור הבלעה היא והבלעה מישרא שרי דתניא השוכר את הפועל לשמור את התינוק לשמור את הפרה לשמור את הזרעים אין נותנין לו שכר שבת לפיכך | 37a. The Gemara answers: b This teaches us that even in a place where one takes payment /b for teaching, b for /b teaching b Bible /b it is b permitted to take /b payment, but b for /b teaching b midrash /b it is b not permitted to take /b payment.,The Gemara asks: In b what /b way b is midrash different /b from Bible, b that /b one may b not /b take payment for teaching it? Based on that b which is written, /b which Moses said to the people: b “And the Lord commanded me at that time to teach you /b statutes and laws” (Deuteronomy 4:14), b and /b also that which b is written: “Behold, I have taught you statutes and laws, as the Lord /b my God b commanded me, /b that you should do so in the midst of the land where you go in to possess it” (Deuteronomy 4:5), God said: b Just as I /b teach you b for free, /b without payment, b so too you also /b shall teach b for free. /b There should be no difference between Bible and midrash, and b Bible too, /b like midrash, should be taught b for free. /b , b Rav said: /b As Bible is typically taught to children, one who teaches Bible takes b payment /b for b watching /b the children. b And Rabbi Yoḥa said: /b He takes b payment /b for teaching b punctuation /b of the text with b cantillation notes. /b , b We learned /b in the mishna that one for whom benefit from another is forbidden by a vow, that other person b may not teach him Bible. Granted, according to the one who says /b that the b payment /b is for teaching b punctuation /b of the text with b cantillation notes, this is /b the reason b that he shall not teach him Bible, /b as teaching punctuation is a component of teaching the biblical text. b However, according to the one who says /b it is b payment /b for b watching /b the students, b is an adult one who requires watching, /b and would payment be taken for doing so? Since the teacher typically does not receive payment for teaching adults, there is no benefit when he teaches for free the one for whom benefit is forbidden; why, then, is it prohibited? The Gemara answers: The mishna b is teaching /b about the case b of a minor /b who requires watching and who is prohibited by a vow from deriving benefit from the teacher.,The Gemara asks: b If /b it is the case b of a minor, say the latter clause /b of the mishna: b However, he may teach his sons Bible. Is a minor one /b who is b capable of /b bearing b sons? /b The Gemara answers: b The mishna is incomplete, and this /b is what b it is teaching: He may not teach him Bible, in /b the case of b a minor. If /b the student b is an adult, he may teach him and his sons Bible. /b He may teach him because he does not require watching, and he may teach his son because the payment is for watching his son.,The Gemara b raises an objection /b from a i baraita /i : b Children may not read /b a passage in the Bible b for the first /b time b on Shabbat; however, they may review /b a passage that they already learned b once. Granted, according to the one who says /b that b payment /b for teaching Bible is for teaching b punctuation /b of the text with b cantillation notes, this is /b the reason that b children may not read /b a passage in the Bible b for the first /b time b on Shabbat, /b as it would be necessary to pay the teacher. b However, according to the one who says /b it is b payment /b for b watching /b the children, b why may /b children b not read /b a passage in the Bible b for the first /b time b on Shabbat? And why may /b children b review /b a passage that they already learned b once? Isn’t there payment /b for b watching /b the children b on Shabbat /b in both cases?,The Gemara responds: b And according to your reasoning, is /b receiving b payment /b for teaching b punctuation prohibited on Shabbat? It is /b a case of b incorporation /b of the payment for teaching on Shabbat into the teacher’s weekly salary, b and incorporation is permitted, as it is taught /b in a i baraita /i : b One who hires /b a day b laborer to watch a child, to watch a cow, /b or b to guard seeds does not give him payment for Shabbat. Therefore, /b |
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29. Babylonian Talmud, Megillah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •dimi (r.) Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 196| 12b. בבוציני,ביום השביעי כטוב לב המלך ביין אטו עד השתא לא טב לביה בחמרא אמר רבא יום השביעי שבת היה שישראל אוכלין ושותין מתחילין בד"ת ובדברי תשבחות אבל עובדי כוכבים שאוכלין ושותין אין מתחילין אלא בדברי תיפלות,וכן בסעודתו של אותו רשע הללו אומרים מדיות נאות והללו אומרים פרסיות נאות אמר להם אחשורוש כלי שאני משתמש בו אינו לא מדיי ולא פרסי אלא כשדיי רצונכם לראותה אמרו לו אין ובלבד שתהא ערומה,שבמדה שאדם מודד בה מודדין לו מלמד שהיתה ושתי הרשעה מביאה בנות ישראל ומפשיטן ערומות ועושה בהן מלאכה בשבת היינו דכתיב אחר הדברים האלה כשוך חמת המלך אחשורוש זכר את ושתי ואת אשר עשתה ואת אשר נגזר עליה כשם שעשתה כך נגזר עליה,ותמאן המלכה ושתי מכדי פריצתא הואי דאמר מר שניהן לדבר עבירה נתכוונו מ"ט לא אתאי א"ר יוסי בר חנינא מלמד שפרחה בה צרעת במתניתא תנא [בא גבריאל ועשה לה זנב],ויקצף המלך מאד אמאי דלקה ביה כולי האי אמר רבא שלחה ליה בר אהורייריה דאבא אבא לקבל אלפא חמרא שתי ולא רוי וההוא גברא אשתטי בחמריה מיד וחמתו בערה בו,ויאמר המלך לחכמים מאן חכמים רבנן יודעי העתים שיודעין לעבר שנים ולקבוע חדשים אמר להו דיינוה לי אמרו היכי נעביד נימא ליה קטלה למחר פסיק ליה חמריה ובעי לה מינן נימא ליה שבקה קא מזלזלה במלכותא אמרו לו מיום שחרב בית המקדש וגלינו מארצנו ניטלה עצה ממנו ואין אנו יודעין לדון דיני נפשות זיל לגבי עמון ומואב דיתבי בדוכתייהו כחמרא דיתיב על דורדייה,וטעמא אמרו ליה דכתיב (ירמיהו מח, יא) שאנן מואב מנעוריו ושוקט הוא אל שמריו ולא הורק מכלי אל כלי ובגולה לא הלך על כן עמד טעמו בו וריחו לא נמר מיד והקרוב אליו כרשנא שתר אדמתא תרשיש,א"ר לוי כל פסוק זה על שום קרבנות נאמר,כרשנא אמרו מלאכי השרת לפני הקב"ה רבש"ע כלום הקריבו לפניך כרים בני שנה כדרך שהקריבו ישראל לפניך שתר כלום הקריבו לפניך שתי תורין אדמתא כלום בנו לפניך מזבח אדמה תרשיש כלום שימשו לפניך בבגדי כהונה דכתיב בהו (שמות כח, כ) תרשיש ושהם וישפה מרס כלום מירסו בדם לפניך מרסנא כלום מירסו במנחות לפניך ממוכן כלום הכינו שלחן לפניך,ויאמר ממוכן תנא ממוכן זה המן ולמה נקרא שמו ממוכן שמוכן לפורענות אמר רב כהנא מכאן שההדיוט קופץ בראש,להיות כל איש שורר בביתו אמר רבא אלמלא אגרות הראשונות לא נשתייר משונאיהן של ישראל שריד ופליט,אמרי מאי האי דשדיר לן להיות כל איש שורר בביתו פשיטא אפילו קרחה בביתיה פרדשכא ליהוי,ויפקד המלך פקידים א"ר מאי דכתיב (משלי יג, טז) כל ערום יעשה בדעת וכסיל יפרוש אולת,כל ערום יעשה בדעת זה דוד דכתיב (מלכים א א, ב) ויאמרו לו עבדיו יבקשו לאדני המלך נערה בתולה כל מאן דהוה ליה ברתא אייתה ניהליה וכסיל יפרוש אולת זה אחשורוש דכתיב ויפקד המלך פקידים כל מאן דהוה ליה ברתא איטמרה מיניה,איש יהודי היה בשושן הבירה וגו' איש ימיני מאי קאמר אי ליחוסא קאתי ליחסיה ואזיל עד בנימין אלא מאי שנא הני,תנא כולן על שמו נקראו בן יאיר בן שהאיר עיניהם של ישראל בתפלתו בן שמעי בן ששמע אל תפלתו בן קיש שהקיש על שערי רחמים ונפתחו לו,קרי ליה יהודי אלמא מיהודה קאתי וקרי ליה ימיני אלמא מבנימין קאתי אמר רב נחמן מרדכי מוכתר בנימוסו היה,אמר רבה בר בר חנה אמר ר' יהושע בן לוי אביו מבנימין ואמו מיהודה ורבנן אמרי משפחות מתגרות זו בזו משפחת יהודה אומרת אנא גרים דמתיליד מרדכי דלא קטליה דוד לשמעי בן גרא ומשפחת בנימין אמרה מינאי קאתי,רבא אמר כנסת ישראל אמרה לאידך גיסא ראו מה עשה לי יהודי ומה שילם לי ימיני מה עשה לי יהודי | 12b. b with zucchinis, /b indicating that often a man and his wife engage in similar actions.,The verse states: b “On the seventh day, when the heart of the king was merry with wine” /b (Esther 1:10). The Gemara asks: b Is that to say /b that b until now his heart was not merry with wine? /b Did it take seven days for him to achieve merriment? b Rava said: The seventh day was Shabbat, /b when the difference between the Jewish people and the gentiles is most apparent. On Shabbat, b when the Jewish people eat and drink, they begin /b by occupying themselves b with words of Torah and words of praise /b for God. b But the nations of the world, when they eat and drink, they begin only with words of licentiousness. /b ,The Gemara continues to detail what occurred at the feast. b So too, at the feast of that wicked man, /b Ahasuerus, when the men began to converse, b some said: The Median women are /b the most b beautiful, while others said: The Persian women are /b the most b beautiful. Ahasuerus said to them: The vessel that I use, /b i.e., my wife, b is neither Median nor Persian, but /b rather b Chaldean. Do you wish to see her? They said to him: Yes, provided that she be naked, /b for we wish to see her without any additional adornments.,The Gemara comments: Vashti was punished in this humiliating way b for it is with the measure that a man measures /b to others b that he /b himself b is measured. /b In other words, God punishes individuals in line with their transgressions, measure for measure. b This teaches that the wicked Vashti would take the daughters of Israel, and strip them naked, and make them work on Shabbat. /b Therefore, it was decreed that she be brought before the king naked, on Shabbat. This is b as it is written: “After these things, when the wrath of King Ahasuerus was appeased, he remembered Vashti, and what she had done, and what was decreed against her” /b (Esther 2:1). That is to say, b just as she had done /b with the young Jewish women, b so it was decreed upon her. /b ,The verse states: b “But the queen Vashti refused /b to come” (Esther 1:12). The Gemara asks: b Since she was immodest, as the Master said /b above: b The two of them had sinful intentions, what is the reason /b that b she did not come? Rabbi Yosei bar Ḥanina said: This teaches that she broke out in leprosy, /b and therefore she was embarrassed to expose herself publicly. An alternative reason for her embarrassment b was taught in a i baraita /i : /b The angel b Gabriel came and fashioned her a tail. /b ,The verse continues: b “Therefore the king was very wrathful, /b and his anger burned in him” (Esther 1:12). The Gemara asks: b Why did /b his anger b burn in him so greatly /b merely because she did not wish to come? b Rava said: /b Vashti not only refused to come, but she also b sent him /b a message by way of a messenger: You, b son of my father’s stableman [ i ahuriyyarei /i ]. /b Belshazzar, b my father, drank wine against a thousand /b men b and did not become inebriated, /b as the verse in Daniel (5:1) testifies about him: “Belshazzar the king made a great feast to a thousand of his lords, and drank wine before the thousand”; b and that man, /b referring euphemistically to Ahasuerus himself, b has become senseless from his wine. /b Due to her audacity, b immediately “his anger burned in him” /b (Esther 1:12).,The following verse states: b “Then the king said to the wise men, /b who knew the times” (Esther 1:13). The Gemara asks: b Who are these wise men? /b These wise men are b the Sages /b of the Jewish people, who are referred to as those b “who knew the times,” for they know how to intercalate years and fix the months /b of the Jewish calendar. Ahasuerus b said to them: Judge her for me. /b The Sages b said /b in their hearts: b What should we do? /b If b we say to him: Kill her, tomorrow he will become sober and /b then come and b demand her from us. /b If b we say to him: Let her be, she has scorned royalty, /b and that cannot be tolerated. Consequently, they decided not to judge the matter, and b they said to him /b as follows: b From the day that the Temple was destroyed and we have been exiled from our land, counsel /b and insight b have been removed from us, and we do not know how to judge capital cases, /b as they are exceptionally difficult. b Go to /b the people of b Ammon and Moab, who have remained /b permanently b settled in their places like wine that is settled on its lees, /b and so their minds are settled as well., b And /b they provided a good b reason /b when b they spoke to him, /b as they proved that one who is settled retains his reasoning: b For it is written: “Moab has been at ease from his youth, and he has settled on his lees, and has not been emptied from vessel to vessel, neither has he gone into exile; therefore his taste has remained in him, and his scent is not changed” /b (Jeremiah 48:11). Ahasuerus b immediately /b acted on their advice and asked his advisors, as it is written: b “And next to him was Carshena, Shethar, Admatha, Tarshish, /b Meres, Marsena, and Memucan” (Esther 1:14)., b Rabbi Levi said: This entire verse /b listing the names of the king’s advisors b is stated on account of offerings. /b Each name alludes to an aspect of the sacrificial service that was unique to the Jewish people, which the ministering angels mentioned as merit for the Jewish people., b “Carshena”; the ministering angels said before the Holy One, Blessed be He: Master of the Universe, did /b the gentiles b ever offer before You lambs [ i karim /i ] of the first year [ i shana /i ], as the Jewish people have offered before You? “Shethar”; have they ever offered before You two turtledoves [ i shetei torim /i ]? “Admatha”; have they ever built before You an altar of earth [ i adama /i ]? “Tarshish”; have they ever ministered before You in the priestly vestments, as it is written /b that on the fourth of the four rows of precious stones contained on the breastplate were: b “A beryl [ i tarshish /i ], an onyx, and a jasper” /b (Exodus 28:20). b “Meres”; have they ever stirred [ i meirsu /i ] the blood of the offerings before You? “Marsena”; have they ever stirred [ i meirsu /i ] the meal-offering before You? “Memucan”; have they ever prepared [ i hekhinu /i ] /b the b table before You, /b on which the shewbread was placed?,The verse states: b “And Memucan said” /b (Esther 1:16). A Sage b taught /b in a i baraita /i : b Memucan is Haman. And why is /b Haman b referred to as Memucan? Because he was prepared [ i mukhan /i ] to /b bring b calamity /b upon the Jewish people. b Rav Kahana said: From here /b we see b that the common man jumps to the front /b and speaks first, for Memucan was mentioned last of the king’s seven advisors, and nevertheless he expressed his opinion first.,The king sent out letters to the people of all his provinces, in which it was written: b “That every man shall wield authority in his own house /b and speak according to the language of his people” (Esther 1:22). b Rava said: Were it not for the first letters /b sent by Ahasuerus, which everybody discounted, b there would not have been left among the enemies of the Jewish people, /b a euphemism for the Jewish people themselves, b a remt or a refugee. /b Since these first letters were the subject of ridicule, people didn’t take the king seriously and did not immediately act upon the directive of the later letters, calling for the Jewish people’s destruction.,The Gemara continues. The reason that the first letters were not taken seriously is that b they /b who received them would b say: What is this that he has sent us: “That every man shall wield authority in his own house”? /b This is b obvious; even /b a lowly b weaver is commander [ i paredashekha /i ] in his house. /b If so, why then did the king find it necessary to make such a proclamation?,The verse describes Ahasuerus’s search for a new wife by stating: b “And let the king appoint officers /b in all the provinces of his kingdom, that they may gather together all the fair young virgins unto Shushan the castle” (Esther 2:3). b Rabbi /b Yehuda HaNasi b said: What is /b the meaning of b that which is written: “In everything a prudent man acts with knowledge, but a fool unfolds his folly” /b (Proverbs 13:16)? The verse highlights the difference between two kings’ approaches to finding a wife., b “In everything a prudent man acts with knowledge”; this /b statement is referring to b David, /b who also sought a wife for himself, b as it is written: “And his servants said to him, Let there be sought for my lord the king a young virgin” /b (I Kings 1:2). Since he sought one maiden, b whoever had a daughter brought her to him, /b for everyone wanted his daughter to be the king’s wife. With regard to the continuation of the verse: b “But a fool unfolds his folly” /b (Proverbs 13:16), b this /b statement b is /b referring to b Ahasuerus, as it is written: “And let the king appoint officers” /b to seek out many maidens. Since it became clear that the king would have relations with all of them, but in the end he would choose only one as his bride, b whoever had a daughter hid her from him. /b ,The verse that initially describes Mordecai states: b “There was a certain Jew in Shushan the castle, /b whose name was Mordecai the son of Jair the son of Shimei the son of Kish, a b Benjamite” /b (Esther 2:5). The Gemara asks: b What is it /b conveying in the verse by b saying /b the names of Mordecai’s ancestors? b If /b the verse in fact b comes to /b trace his b ancestry, it should continue tracing /b his lineage b back /b all the way b to Benjamin, /b the founder of his tribe. b Rather, what is different /b about these names that they deserve special mention?,The Gemara answers: A Sage b taught /b the following i baraita /i : b All of them are names by which /b Mordecai b was called. /b He was called b “the son of Jair” /b because he was b the son who enlightened [ i heir /i ] the eyes of /b all of b the Jewish people with his prayers; “the son of Shimei” /b because he was b the son whom God heard [ i shama /i ] his prayers; “the son of Kish” because he knocked [ i hikish /i ] on the gates of mercy and they were opened to him. /b ,The Gemara points out a contradiction: Mordecai b is referred to as a “Jew [ i Yehudi /i ],” apparently /b indicating that b he came from /b the tribe of b Judah, /b but in the continuation of the verse b he is called “Benjamite” [ i Yemini /i ], which indicates that he came from /b the tribe of b Benjamin. Rav Naḥman said: Mordecai was crowned with /b honorary b names. /b i Yehudi /i is one such honorary epithet, due to its allusion to the royal tribe of Judah, but it is not referring to Mordecai’s tribal affiliation., b Rabba bar bar Ḥana said /b that b Rabbi Yehoshua ben Levi said /b an alternative explanation: Mordecai’s b father was from /b the tribe of b Benjamin, and his mother was from /b the tribe of b Judah. /b Therefore, he was both a i Yemini /i , a Benjamite, and a i Yehudi /i , from the tribe of Judah. b And the Rabbis say /b that the dual lineage is due to a dispute: b The families competed /b with b each other /b over which tribe could take credit for Mordecai. b The family of Judah /b would b say: I caused the birth of Mordecai, /b as only b because David did not kill Shimei, the son of Gera, /b when he cursed him (see II Samuel 16) was it possible for Mordecai to be born later from his descendants. b And the family of Benjamin said /b in response: In the end b he came from me, /b as he in fact was from Benjamin’s tribe., b Rava said: The Congregation of Israel /b at the time b said /b this b from the opposite perspective, /b not as a boast, but as a complaint, remarking: b See what a Judean has done to me and how a Benjamite has repaid me. What a Judean has done to me /b is referring to |
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30. Babylonian Talmud, Makkot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 196| 11a. בלשון עזה דכתיב (יהושע כ, א) וידבר ה' אל יהושע לאמר דבר אל בני ישראל לאמר תנו לכם את ערי המקלט אשר דברתי אליכם וגו' מפני שהן של תורה,למימרא דכל דיבור לשון קשה אין כדכתיב (בראשית מב, ל) דבר האיש אדוני הארץ אתנו קשות והתניא (מלאכי ג, טז) נדברו אין נדברו אלא לשון נחת וכן הוא אומר (תהלים מז, ד) ידבר עמים תחתינו דבר לחוד ידבר לחוד:,(סימנ"י רבנ"ן מהמנ"י וספר"י),פליגי בה רבי יהודה ורבנן חד אומר מפני ששיהם וחד אומר מפני שהן של תורה,(יהושע כד, כו) ויכתוב יהושע את הדברים האלה בספר תורת אלהים פליגי בה ר' יהודה ור' נחמיה חד אומר שמנה פסוקים וחד אומר ערי מקלט,בשלמא למ"ד ח' פסוקים היינו דכתיב בספר תורת אלהים אלא למ"ד ערי מקלט מאי בספר תורת אלהים ה"ק ויכתוב יהושע בספרו את הדברים האלה הכתובים בספר תורת אלהים,ספר שתפרו בפשתן פליגי בה ר' יהודה ור"מ חד אומר כשר וחד אומר פסול,למ"ד פסול דכתיב (שמות יג, ט) למען תהיה תורת ה' בפיך ואיתקש כל התורה כולה לתפילין מה תפילין הלכה למשה מסיני לתופרן בגידין אף כל לתופרן בגידין ואידך כי איתקש למותר בפיך להלכותיו לא איתקש,אמר רב חזינן להו לתפילין דבי חביבי דתפירי בכיתנא ולית הלכתא כוותיה:, big strongמתני׳ /strong /big אחד משוח בשמן המשחה ואחד המרובה בבגדים ואחד שעבר ממשיחותו מחזירין את הרוצח רבי יהודה אומר אף משוח מלחמה מחזיר את הרוצח,לפיכך אימותיהן של כהנים מספקות להן מחיה וכסות כדי שלא יתפללו על בניהם שימותו:, big strongגמ׳ /strong /big מנא הני מילי אמר רב כהנא דאמר קרא (במדבר לה, כה) וישב בה עד מות הכהן הגדול וכתיב (במדבר לה, כח) כי בעיר מקלטו ישב עד מות הכהן הגדול וכתיב (במדבר לה, כח) ואחרי מות הכהן הגדול,ור' יהודה כתיב קרא אחרינא (במדבר לה, לב) לשוב לשבת בארץ עד מות הכהן (וגו') ואידך מדלא כתיב הגדול חד מהנך הוא:,לפיכך אימותיהן של כהנים וכו': טעמא דלא מצלו הא מצלו מייתי והכתיב (משלי כו, ב) כצפור לנוד כדרור לעוף כן קללת חנם לא תבא (א"ל) ההוא סבא מפירקיה דרבא שמיע לי שהיה להן לבקש רחמים על דורן ולא בקשו,ואיכא דמתני כדי שיתפללו על בניהם שלא ימותו טעמא דמצלו הא לא מצלו מייתי מאי הוה ליה למעבד הכא אמרינן טוביה חטא וזיגוד מנגיד,התם אמרי שכם נסיב ומבגאי גזיר,אמר ליה ההוא סבא מפירקיה דרבא שמיע לי שהיה להן לבקש רחמים על דורן ולא בקשו כי הא דההוא גברא דאכליה אריא ברחוק תלתא פרסי מיניה דר' יהושע בן לוי ולא אישתעי אליהו בהדיה תלתא יומי,אמר רב יהודה אמר רב קללת חכם אפי' בחנם היא באה מנלן מאחיתופל שבשעה שכרה דוד שיתין קפא תהומא בעא למישטפא לעלמא אמר מהו לכתוב שם אחספא ומישדא בתהומא דליקו אדוכתיה ליכא דאמר ליה מידי אמר כל היודע דבר זה ואינו אומרו יחנק בגרונו,נשא אחיתופל ק"ו בעצמו אמר ומה לעשות שלום בין איש לאשתו אמרה התורה שמי שנכתב בקדושה ימחה על המים לכל העולם כולו לא כל שכן א"ל שרי כתב שם אחספא שדי אתהומא נחת וקם אדוכתיה,ואפ"ה כתיב (שמואל ב יז, כג) ואחיתופל ראה כי לא נעשתה עצתו ויחבוש את החמור ויקם וילך אל ביתו (ו) אל עירו ויצו אל ביתו ויחנק וגו',א"ר אבהו קללת חכם אפילו על תנאי היא באה מנלן מעלי דקאמר ליה [עלי] לשמואל (שמואל א ג, יז) כה יעשה לך אלהים וכה יוסיף אם תכחד ממני דבר ואף על גב דכתיב (שמואל א ג, יח) ויגד לו שמואל את כל הדברים ולא כחד ממנו [ואפ"ה] כתיב (שמואל א ח, ג) ולא הלכו בניו בדרכיו וגו' | 11a. b with harsh language, as it is written: “And the Lord spoke [ i vayedabber /i ] to Joshua saying: Speak [ i dabber /i ] to the children of Israel, saying: Assign you the cities of refuge of which I spoke [ i dibbarti /i ] to you /b by means of Moses” (Joshua 20:1–2). Why does the Torah repeatedly employ a term of i dibbur /i , connoting harsh speech, as opposed to the term of i amira /i , connoting neutral speech? It is b due to /b the fact b that /b the cities of refuge b are /b a mitzva b of the Torah, /b and therefore they warrant emphasis.,The Gemara asks: b Is that to say that all /b instances of b speaking [ i dibbur /i ] /b indicate b harsh language? /b The Gemara answers: b Yes, as it is written /b with regard to Joseph’s brothers: b “The man, the lord of the land, spoke [ i dibber /i ] harshly to us” /b (Genesis 42:30). The Gemara asks: b But isn’t it taught /b in a i baraita /i with regard to the verse: “Then b they /b who feared the Lord b spoke [ i nidberu /i ] /b with one another” (Malachi 3:16), that the term b “they spoke” is nothing other than a term of gentleness, and likewise, /b the same is true of the verse which b states: “He subdues [ i yadber /i ] peoples under us” /b (Psalms 47:4), meaning that God will calmly and gently conduct the nations under the influence of the Jewish people? The Gemara answers: The meaning of b i dibber /i is discrete /b and the meaning of b i yadber /i is discrete. /b There is a difference between the two conjugations of the same root.,The Gemara provides b a mnemonic /b for the disputes involving Rabbi Yehuda that follow: b Rabbis; i mehemni /i , /b i.e., the dispute with Rabbi Neḥemya; b and /b the dispute with regard to Torah b scrolls /b sewn with threads of flax.,The Gemara resumes the discussion of the harsh language employed in the portion discussing murderers in the book of Joshua. b Rabbi Yehuda and the Rabbis disagree with regard to this /b matter. b One says /b harsh language was employed b because /b Joshua b delayed /b fulfilling the mitzva of designating cities of refuge, b and one says /b it is b because /b the cities of refuge b are /b a mitzva b of the Torah, /b and therefore they warrant emphasis.,The Gemara cites an additional dispute with regard to the portion of the cities of refuge in the book of Joshua. It is written: b “And Joshua wrote these matters in the scroll of the Torah of God” /b (Joshua 24:26). b Rabbi Yehuda and Rabbi Neḥemya disagree with regard to this /b matter. b One says: /b The reference is to the final b eight verses /b in the Torah that record the death of Moses and were recorded by Joshua in the scroll of the Torah, in addition to the rest of the Torah that was written by Moses (see i Bava Batra /i 15a). b And one says: /b The reference is to the portion of the b cities of refuge /b that appears in the book of Joshua.,The Gemara discusses these two opinions: b Granted, according to the one who says that /b the reference is to the final b eight verses /b in the Torah, b that is /b the reason b that it is written: /b “And Joshua wrote these matters b in the scroll of the Torah of God,” /b as he wrote those verses and they were included in the Torah. b But according to the one who says /b that the reference is to the portion of the b cities of refuge /b in the book of Joshua, b what /b is the meaning of the phrase b “in the scroll of the Torah of God”? /b They appear in the book of Joshua, not in the Torah. The Gemara answers: b This /b is what the verse b is saying: And Joshua wrote in his book these matters that are /b also b written in the scroll of the Torah of God. /b ,The Gemara proceeds to cite another dispute between Rabbi Yehuda and one of the Sages in which it is not clear which opinion is attributable to which Sage. In the case of a Torah b scroll where one sewed its /b sheets b with linen /b threads, b Rabbi Yehuda and Rabbi Meir disagree with regard to this /b matter. b One says: /b The Torah scroll is b fit /b for use, b and one says: /b The Torah scroll is b unfit /b for use.,The Gemara elaborates: b According to the one who says /b that the Torah scroll is b unfit /b for use, the reason is b as it is written /b with regard to phylacteries: “And it shall be for you a sign on your hand and a memorial between your eyes, b in order that the Torah of God shall be in your mouth” /b (Exodus 13:9). b And /b in this verse b the entire Torah is juxtaposed /b and likened b to phylacteries: Just as /b with regard to b phylacteries, /b there is b a i halakha /i /b transmitted b to Moses from Sinai to sew them with sinews, so too, /b with regard to b all /b sheets of the Torah scroll, there is a requirement b to sew them with sinews. And the other /b Sage holds: b When /b the Torah scroll b is juxtaposed /b and likened to phylacteries, it is only b with regard to /b the principle that the sheets of the Torah scroll may be prepared only from a species of animal b that is permitted to your mouth, /b i.e., that it is permitted for a Jew to eat; but with regard b to its /b other b i halakhot /i , it is not juxtaposed /b and likened to phylacteries., b Rav said: I saw that the phylacteries of the house of my uncle, /b Rabbi Ḥiyya, b were sewn with linen. But the i halakha /i is not in accordance with his /b opinion; phylacteries may be sewn only with sinews., strong MISHNA: /strong The Torah states that an unintentional murderer is required to remain in the city of refuge to which he fled until the death of the High Priest. The mishna elaborates: With regard to High Priests, who were appointed in several different manners, b one anointed with the anointing oil, /b which was the method through which High Priests were consecrated until the oil was sequestered toward the end of the First Temple period; b and one /b consecrated by donning b multiple garments, /b the eight vestments unique to the High Priest, which was the practice during the Second Temple period; b and one /b who received a temporary appointment due to the unfitness of the serving High Priest, b who departed from his anointment /b with the restoration of the serving High Priest to active service, their deaths b facilitate /b the b return of the murderer /b from the city of refuge to his home. b Rabbi Yehuda says: Even /b the death of a priest b anointed for war /b to address the soldiers (see Deuteronomy 20:1–7) b facilitates /b the b return of the murderer. /b ,The mishna continues: b Therefore, the mothers of /b High b Priests /b would b provide /b those exiled to cities of refuge with b sustece and garments so that they would not pray that their sons would die. /b The more comfortable their lives in the city of refuge, the less urgency they would feel to leave, and the less likely it would be that they would pray for the death of the High Priests., strong GEMARA: /strong The Gemara asks: b From where are these matters, /b that the death of these High Priests facilitates the return of the murderer, derived? b Rav Kahana said /b they are derived from a verse, b as the verse states: “And he shall dwell there until the death of the High Priest /b who was anointed with the sacred oil” (Numbers 35:25), b and it is written: “For in his city of refuge he shall dwell until the death of the High Priest” /b (Numbers 35:28), b and it is written: “And after the death of the High Priest /b the murderer shall return to his ancestral land” (Numbers 35:28). The three mentions of the death of the High Priest correspond to the three types of High Priest enumerated by the first i tanna /i of the mishna: One anointed with oil, one consecrated by donning the eight vestments, and one who was relieved of his position., b And Rabbi Yehuda /b holds that b another verse is written: /b “And you shall take no ransom for him that fled to his city of refuge, b to return and dwell in the land until the death of the priest” /b (Numbers 35:32), from which it is derived that the death of the priest anointed for war also facilitates the return of the murderer. b And the other /b i tanna /i says: b From /b the fact b that High /b Priest b is not written /b in that verse, it is clear that the reference is not to an additional type of High Priest; rather, the reference b is /b to b one of those /b High Priests mentioned in the preceding verses.,§ The mishna teaches: b Therefore, the mothers of /b High b Priests /b would provide those exiled to cities of refuge with sustece and garments so that they would not pray that their sons will die. The Gemara asks: b The reason /b that the High Priest will not die b is that they do not pray; but if they prayed /b for the death of the High Priest, would he b die? But isn’t it written: “As the wandering sparrow, as the flying swallow, so a curse that is baseless shall come home” /b (Proverbs 26:2)? Why does the mishna express concern over a baseless curse? b A certain elder said to him: I heard in the lecture /b delivered b by Rava /b that it is not a baseless curse, as the High Priests share the blame for the unintentional murders performed by these people, b as they should have pleaded for mercy for their generation, /b that no murder should transpire, even unintentionally, b and they did not plead. /b Due to their share in the blame, prayers for their death could be effective., b And some teach /b a variant reading of the mishna: Therefore, the mothers of High Priests would provide those exiled to cities of refuge with sustece and garments, b so that /b those exiled b would pray that their sons will not die. /b The Gemara infers: b The reason /b that the High Priests will not die b is that they pray, but if they did not pray /b for the High Priest not to die, would the High Priest b die? What could /b the High Priest b have done /b to prevent the unintentional murder? b Here, /b in Babylonia, b we say /b an adage to describe a situation of that sort: b Toviyya sinned and Zigud is flogged. /b Toviyya violated a prohibition and Zigud came as a single witness to testify against him. Since the testimony of a single witness is not valid in court, he is flogged for defaming Toviyya. The sinner is unpunished and the person who sought to testify against him is flogged. This became a colloquialism for a situation where one is punished for the sin of another., b There, /b in Eretz Yisrael, b they say /b a different adage with the same application: b Shechem married /b a woman b and Mavgai circumcised /b himself. This is based on the episode of the abduction of Dinah in the city of Shechem (see Genesis, chapter 34), where Shechem compelled all the male residents of the city to undergo circumcision so that he could marry Dinah. Shechem married Dinah, while the rest of the males suffered the pain of circumcision and received no benefit., b A certain elder said to him: I heard in the lecture /b delivered b by Rava /b that the High Priests share the blame, b as they should have pleaded for mercy for their generation and they did not plead. /b Consequently, they required the exiles to pray on their own behalf. The Gemara illustrates the concept of the responsibility held by the spiritual leadership: This is b like /b in b this /b incident b where a certain man was eaten by a lion at a distance of three parasangs from /b the place of residence of b Rabbi Yehoshua ben Levi, and Elijah /b the prophet b did not speak with him /b for b three days /b because of his failure to pray that an incident of this kind would not transpire in his place of residence.,Apropos curses that are realized, b Rav Yehuda says /b that b Rav says: /b With regard to b the curse of a Sage, even /b if it is b baseless, /b i.e., based on a mistaken premise, b it /b nevertheless b comes /b to fruition and affects the object of the curse. b From where do we /b derive this? It is derived b from /b this incident involving b Ahithophel. When David dug the drainpipes /b in preparation for building the Temple, the waters of b the depths rose /b and b sought to inundate the world. /b David b said: What is /b the i halakha /i ? Is it permitted b to write /b the sacred b name on an earthenware shard and throw /b it b into the depths, /b so b that /b the water will subside and b stand in its place? There was no one who said anything to him. /b David b said: Anyone who knows /b the answer to b this matter and does not say it shall be strangled. /b ,Then b Ahithophel raised an i a fortiori /i /b inference b on his own /b and b said: And if /b in order b to make peace between a man and his wife /b in the case of a i sota /i , when the husband suspects his wife of having committed adultery, b the Torah says: My name that was written in sanctity shall be erased on the water, /b then, in order b to establish peace for the whole world in its entirety, is it not all the more so /b permitted? Ahithophel b said to /b David: b It is permitted. /b David b wrote /b the sacred b name on an earthenware shard /b and b cast it into the depths, /b and the water in the depths b subsided and stood in its place. /b , b And even so it is written /b that during the rebellion of Absalom: b “And Ahithophel saw that his counsel was not taken, and he saddled his donkey and he arose and went to his house, to his town, and he commanded his household and strangled himself” /b (II Samuel 17:23). Although David stipulated that his curse would take effect only if one who knows the answer fails to share it with him, and Ahithophel did not fail to share it with him, the curse was realized.,The Gemara cites a similar statement: b Rabbi Abbahu says: /b With regard to b the curse of a Sage, even /b if it is stated b conditionally, it comes /b to realization. b From where do we /b derive this? It is derived b from /b an incident involving b Eli /b the High Priest, b as Eli said to Samuel, /b after the latter had received a prophetic vision with regard to Eli, that his sons do not follow his path: b “Therefore may God do to you, and more also, if you hide any matter from me /b of all the matters that He spoke unto you” (I Samuel 3:17). b And even though it is written /b immediately thereafter: b “And Samuel told him all the matters, and did not hide from him” /b (I Samuel 3:18), b it is written /b at the time of Samuel’s death: b “And his sons did not follow in his ways” /b (I Samuel 8:3), indicating that God did to Samuel as he prophesied with regard to Eli, and his own sons did not follow his path. Despite the fact that Eli stated the curse conditionally, Samuel was affected by the curse. |
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31. Babylonian Talmud, Gittin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 444| 36a. דמדרינן ליה ברבים הניחא למאן דאמר נדר שהודר ברבים אין לו הפרה אלא למאן דאמר יש לו הפרה מאי איכא למימר,דמדרינן ליה על דעת רבים דאמר אמימר הלכתא אפילו למאן דאמר נדר שהודר ברבים יש לו הפרה על דעת רבים אין לו הפרה,והני מילי לדבר הרשות אבל לדבר מצוה יש לו הפרה כי ההוא מקרי דרדקי דאדריה רב אחא על דעת רבים דהוה פשע בינוקי ואהדריה רבינא דלא אישתכח דדייק כוותיה:,והעדים חותמין על הגט מפני תיקון העולם: מפני תיקון העולם דאורייתא הוא דכתיב (ירמיהו לב, מד) וכתוב בספר וחתום,אמר רבה לא צריכא לרבי אלעזר דאמר עדי מסירה כרתי תקינו רבנן עדי חתימה מפני תיקון העולם דזמנין דמייתי סהדי אי נמי זימנין דאזלי למדינת הים,רב יוסף אמר אפי' תימא לר' מאיר התקינו שיהא עדים מפרשין שמותיהן בגיטין מפני תיקון העולם,כדתניא בראשונה היה כותב אני פלוני חתמתי עד אם כתב ידו יוצא ממקום אחר כשר ואם לאו פסול,אמר רבן גמליאל תקנה גדולה התקינו שיהיו מפרשין שמותיהן בגיטין מפני תיקון העולם,ובסימנא לא והא רב צייר כורא ורבי חנינא צייר חרותא רב חסדא סמך ורב הושעיא עין רבה בר רב הונא צייר מכותא שאני רבנן דבקיאין סימנייהו,מעיקרא במאי אפקעינהו בדיסקי:,הלל התקין פרוסבול וכו': תנן התם פרוסבול אינו משמט זה אחד מן הדברים שהתקין הלל הזקן שראה את העם שנמנעו מלהלוות זה את זה ועברו על מה שכתוב בתורה (דברים טו, ט) השמר לך פן יהיה דבר עם לבבך בליעל וגו' עמד והתקין פרוסבול,וזה הוא גופו של פרוסבול מוסרני לכם פלוני דיינין שבמקום פלוני שכל חוב שיש לי אצל פלוני שאגבנו כל זמן שארצה והדיינים חותמים למטה או העדים,ומי איכא מידי דמדאורייתא משמטא שביעית והתקין הלל דלא משמטא אמר אביי בשביעית בזמן הזה ורבי היא,דתניא רבי אומר (דברים טו, ב) וזה דבר השמיטה שמוט בשתי שמיטות הכתוב מדבר אחת שמיטת קרקע ואחת שמיטת כספים בזמן שאתה משמט קרקע אתה משמט כספים בזמן שאי אתה משמט קרקע אי אתה משמט כספים | 36a. The Gemara answers b that we administer the vow /b to the priest b in public. /b The Gemara asks: b This works out well according to the one who says /b that b a vow that was taken in public has no /b possibility of b nullification /b by a halakhic authority, b but according to the one who says it has /b the possibility of b nullification, what can be said? /b ,The Gemara answers b that we administer the vow to /b the priest based b on the consent of the public, /b making it a type of vow that cannot be dissolved without their consent. b As Ameimar said, /b the b i halakha /i /b is as follows: b Even according to the one who says /b that b a vow that was taken in public has /b the possibility of b nullification, /b if it was taken based b on the consent of the public, /b it b has no /b possibility of b nullification. /b ,The Gemara comments: b And this matter applies /b only to when the nullification of a vow is in order to enable one b to /b perform b an optional matter, but to /b enable one to perform b a matter of a mitzva, it has /b the possibility of b nullification. /b This is b like /b the incident involving b a certain teacher of children, /b upon b whom Rav Aḥa administered a vow /b based b on the consent of the public /b to cease teaching, b as he was negligent with regard to the children /b by hitting them too much. b And Ravina /b had his vow nullified and b reinstated him, as they did not find /b another teacher b who was as meticulous as he /b was.,§ The mishna taught: b And the witnesses sign the bill of divorce for the betterment of the world. /b The Gemara asks: Is the reason that the witnesses sign the bill of divorce b for the betterment of the world? It is by Torah law /b that they must sign, b as it is written: “And subscribe the deeds, and sign /b them, and call witnesses” (Jeremiah 32:44)., b Rabba said: No, /b it is b necessary according to /b the opinion of b Rabbi Elazar, who says: Witnesses of the transmission /b of the bill of divorce b effect /b the divorce, and not the witnesses who sign the bill of divorce, and by Torah law it does not need to be signed. Nevertheless, b the Sages instituted signatory witnesses for the betterment of the world, as sometimes /b it occurs b that the witnesses /b who witnessed the transmission of the bill of divorce b die, or sometimes /b it occurs b that they go overseas, /b and the validity of the bill of divorce may be contested. Since they are not present, there are no witnesses who can ratify the bill of divorce. Once the Sages instituted that the witnesses’ signatures appear on the bill of divorce, then the bill of divorce can be ratified by authenticating their signatures., b Rav Yosef said: You /b can b even say /b that it is b according to /b the opinion of b Rabbi Meir, /b that signatory witnesses on the bill of divorce effect the divorce, and the mishna should be understood as follows: b They instituted that the witnesses must specify their /b full b names on bills of divorce /b and not merely sign the document, b for the betterment of the world. /b , b As it is taught /b in a i baraita /i ( i Tosefta /i 9:13): b At first, /b the witness b would write /b only: b I, so-and-so, signed /b as b a witness, /b but they did not state their full names. Therefore, the only way to identify the witness was to see if an identical signature could be found on a different document that had been ratified in court. Therefore, b if /b another copy of a witness’s b signature is produced from elsewhere, /b i.e., another court document, it is b valid, but if not, /b then the bill of divorce is b invalid /b even though it is possible that he was a valid witness, and as a result of this women were left unable to remarry., b Rabban Gamliel said: They instituted a great ordice that /b the witnesses b must specify their /b full b names on bills of divorce, /b stating that they are so-and-so, son of so-and-so, and other identifying features, b for the betterment of the world. /b This made it possible to easily clarify who the witnesses were and to ratify the bill of divorce by finding acquaintances of the witnesses who recognized their signatures.,The Gemara asks: b But /b is it b not /b sufficient to sign b with /b a pictorial b mark? But Rav drew a fish /b instead of a signature, b and Rabbi Ḥanina drew a palm branch /b [ b i ḥaruta /i /b ]; b Rav Ḥisda /b drew the letter b i samekh /i , and Rav Hoshaya /b drew the letter b i ayin /i ; /b and b Rabba bar Rav Huna drew a sail /b [ b i makota /i /b ]. None of these Sages would sign their actual names. The Gemara answers: b The Sages are different, as /b everyone is b well versed in their /b pictorial b marks. /b ,The Gemara asks: b Initially, with what did they publicize /b these marks, as they could not use them in place of signatures before people were well versed in them? The Gemara answers: They initially used their marks b in letters, /b where there is no legal requirement to sign their names. Once it became known that they would use these marks as their signatures, they were able to use them as signatures even on legal documents.,§ The mishna taught that b Hillel /b the Elder b instituted a document that prevents the Sabbatical /b Year b from abrogating an outstanding debt [ i prosbol /i ]. We learned /b in a mishna b there /b ( i Shevi’it /i 10:3): If one writes b a i prosbol /i , /b the Sabbatical Year b does not abrogate /b debt. b This is one of the matters that Hillel the Elder instituted because he saw that /b the people of b the nation were refraining from lending to one another /b around the time of the Sabbatical Year, as they were concerned that the debtor would not repay the loan, b and they violated that which is written in the Torah: “Beware that there be not a base thought in your heart, /b saying: The seventh year, the year of release, is at hand; and your eye be evil against your needy brother, and you give him nothing” (Deuteronomy 15:9). b He arose and instituted /b the b i prosbol /i /b so that it would also be possible to collect those debts in order to ensure that people would continue to give loans., b And this is the essence of the /b text of the b i prosbol /i : I transfer to you, so-and-so /b the b judges, who are in such and such a place, /b so b that I will collect any debt that I am owed by so-and-so whenever I wish, /b as the court now has the right to collect the debts. b And the judges or the witnesses sign below, /b and this is sufficient. The creditor will then be able to collect the debt on behalf of the court, and the court can give it to him.,The Gemara asks about the i prosbol /i itself: b But is there anything /b like this, b where by Torah law the Sabbatical /b Year b cancels /b the debt b but Hillel instituted that it does not cancel /b the debt? b Abaye said: /b The i baraita /i is referring b to the Sabbatical /b Year b in the present, /b and b it is /b in accordance with the opinion of b Rabbi /b Yehuda HaNasi., b As it is taught /b in a i baraita /i that b Rabbi /b Yehuda HaNasi b says: /b The verse states in the context of the cancellation of debts: b “And this is the manner of the abrogation: He shall abrogate” /b (Deuteronomy 15:2). b The verse speaks of two /b types of b abrogation: One /b is b the release of land and one /b is the b abrogation of monetary /b debts. Since the two are equated, one can learn the following: b At a time when you release land, /b when the Jubilee Year is practiced, b you abrogate monetary /b debts; b at a time when you do not release land, /b such as the present time, when the Jubilee Year is no longer practiced, b you /b also b do not abrogate monetary /b debts. |
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32. Babylonian Talmud, Bava Batra, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 194, 196, 316| 74b. בר אמוראי לאתויה ורגש ובעי לשמטיה לאטמיה ושדא זיקא דחלא ונחת נפק בת קלא אמר לן מאי אית לכו בהדי קרטליתא דדביתהו דר"ח בן דוסא דעתידה דשדיא תכלתא בה לצדיקי לעלמא דאתי,רב יהודה הינדוא משתעי זימנא חדא הוה אזלינן בספינתא וחזינן ההוא אבן טבא דהוה הדיר לה תנינא נחית בר אמוראי לאתויה אתא תנינא קא בעי למבלע לה לספינתא אתא פישקנצא פסקיה לרישיה אתהפיכו מיא והוו דמא אתא תנינא חבריה שקליה ותליה ליה וחיה הדר אתא קא בעי בלעא לספינתא הדר אתא ציפרא פסקיה לרישיה שקלוה לההיא אבן טבא שדיוה לספינתא הוה הני ציפרי מליחי בהדן אותבינהו עלייהו שקלוה ופרחו להו בהדה,תנו רבנן מעשה ברבי אליעזר ורבי יהושע שהיו באין בספינה והיה ר"א ישן ור' יהושע נעור נזדעזע ר' יהושע וננער ר"א אמר לו מה זה יהושע מפני מה נזדעזעת אמר לו מאור גדול ראיתי בים אמר לו שמא עיניו של לויתן ראית דכתיב (איוב מא, י) עיניו כעפעפי שחר,אמר רב אשי אמר לי הונא בר נתן זימנא חדא הוה קא אזלינן במדברא והואי אטמא דבשרא בהדן פתחנא ונקרינא ואנחנא אעשבי אדמייתינן ציבי חלם אטמא וטוינן כי הדרן לבתר תריסר ירחי שתא חזינהו להנהו גומרי דהוו קא מלחשי כי אתאי לקמיה דאמימר אמר לי ההוא עישבא סמתרי הוה הנהו גומרי דריתמא הוו,(בראשית א, כא) ויברא אלהים את התנינים הגדולים הכא תרגימו ארזילי דימא ר' יוחנן אמר זה לויתן נחש בריח ולויתן נחש עקלתון שנאמר (ישעיהו כז, א) ביום ההוא יפקוד ה' בחרבו הקשה וגו':,(סימן כל שעה ירדן): אמר רב יהודה אמר רב כל מה שברא הקב"ה בעולמו זכר ונקבה בראם אף לויתן נחש בריח ולויתן נחש עקלתון זכר ונקבה בראם ואלמלי נזקקין זה לזה מחריבין כל העולם כולו מה עשה הקב"ה סירס את הזכר והרג הנקבה ומלחה לצדיקים לעתיד לבא שנאמר (ישעיהו כז, א) והרג את התנין אשר בים,ואף בהמות בהררי אלף זכר ונקבה בראם ואלמלי נזקקין זה לזה מחריבין כל העולם כולו מה עשה הקב"ה סירס הזכר וצינן הנקבה ושמרה לצדיקים לעתיד לבא שנאמר (איוב מ, טז) הנה נא כחו במתניו זה זכר ואונו בשרירי בטנו זו נקבה,התם נמי ליסרסיה לזכר וליצננה לנקבה דגים פריצי וליעביד איפכא איבעית אימא נקבה מליחא מעלי איבעית אימא כיון דכתיב (תהלים קד, כו) לויתן זה יצרת לשחק בו בהדי נקבה לאו אורח ארעא הכא נמי לימלחה לנקבה כוורא מליחא מעלי בשרא מליחא לא מעלי,ואמר רב יהודה אמר רב בשעה שביקש הקב"ה לבראות את העולם אמר לו לשר של ים פתח פיך ובלע כל מימות שבעולם אמר לפניו רבש"ע די שאעמוד בשלי מיד בעט בו והרגו שנאמר (איוב כו, יב) בכחו רגע הים ובתבונתו מחץ רהב,אמר ר' יצחק ש"מ שרו של ים רהב שמו ואלמלא מים מכסין אותו אין כל בריה יכולה לעמוד בריחו שנאמר (ישעיהו יא, ט) לא ירעו ולא ישחיתו בכל הר קדשי וגו' כמים לים מכסים אל תקרי לים מכסים אלא לשרה של ים מכסים,ואמר רב יהודה אמר רב ירדן יוצא ממערת פמייס תניא נמי הכי ירדן יוצא ממערת פמייס ומהלך בימה של סיבכי ובימה של טבריא ומתגלגל ויורד לים הגדול ומתגלגל ויורד עד שמגיע לפיו של לויתן שנאמר (איוב מ, כג) יבטח כי יגיח ירדן אל פיהו מתקיף לה רבא בר עולא האי בבהמות בהררי אלף כתיב אלא אמר רבא בר עולא אימתי בהמות בהררי אלף בטוחות בזמן שמגיח ירדן בפיו של לויתן,(סימן ימים גבריאל רעב) כי אתא רב דימי א"ר יוחנן מאי דכתיב (תהלים כד, ב) כי הוא על ימים יסדה ועל נהרות יכוננה אלו שבעה ימים וארבעה נהרות שמקיפין את ארץ ישראל ואלו הן שבעה ימים ימה של טבריא וימה של סדום וימה של חילת וימה של חילתא וימה של סיבכי וים אספמיא וים הגדול ואלו הן ארבעה נהרות ירדן וירמוך וקירומיון ופיגה,כי אתא רב דימי א"ר יונתן עתיד גבריאל לעשות | 74b. i.e., b a diver [ i bar amoraei /i ] /b went into the water b to bring /b up this chest, b and /b the fish b became angry and sought to sever his thigh, but /b the diver b threw /b upon it b a flask of vinegar and they descended /b and swam away. b A Divine Voice emerged /b and b said to us: What /b right b do you have to /b touch b the crate of the wife of Rabbi Ḥanina ben Dosa, as she is destined to insert sky-blue /b wool b in it to /b be used in the ritual fringes of b the righteous in the World-to-Come? /b , b Rav Yehuda from India relates: Once we were traveling in a ship and we saw a certain precious stone that was encircled by a snake. A diver descended to bring it /b up, and the b snake came and sought to swallow the ship. A raven came /b and b cut off its head, /b and b the water turned into blood /b due to the enormousness of the snake. b Another snake came, took /b the precious stone, b and hung it /b on the dead snake, b and it recovered. It returned /b and again b sought to swallow the ship, /b and yet again b a bird came and cut off its head, took that precious stone, /b and b threw it onto the ship. We had with us these salted birds; we placed /b the stone b on them, /b and b they took /b the stone b and flew away with it. /b ,§ Apropos the stories of large sea creatures, the Gemara discusses the large sea creatures mentioned in the Bible. b The Sages taught: /b There was b an incident involving Rabbi Eliezer and Rabbi Yehoshua, who were traveling on a ship, and Rabbi Eliezer was sleeping and Rabbi Yehoshua was awake. Rabbi Yehoshua trembled, and Rabbi Eliezer awoke. /b Rabbi Eliezer b said to him: What is this, Yehoshua; for what /b reason b did you tremble? /b Rabbi Yehoshua b said to him: I saw a great light in the sea. /b Rabbi Eliezer b said to him: Perhaps you saw the eyes of the leviathan, as it is written: “And his eyes are like the eyelids of the morning” /b (Job 41:10)., b Rav Ashi said: Huna bar Natan said to me: Once we were traveling in the desert, and we had a thigh of meat with us. We cut open /b the thigh b and tore /b off the sciatic nerve and the forbidden fat b and put it on the grass. By /b the time b that we brought wood, the thigh had repaired /b itself, b and we roasted it. When we returned /b to that place b after twelve months /b of b the year /b had passed, b we saw that those coals were still glowing. When I came before Ameimar, he said to me: That grass was a drug of life [ i samterei /i ], /b while b those coals were of broom. /b ,The verse states: b “And God created the great sea monsters” /b (Genesis 1:21). b Here, /b in Babylonia, b they interpreted /b this as a reference to the b sea oryx. Rabbi Yoḥa says: This is leviathan the slant serpent, and leviathan the tortuous serpent, as it is stated: “In that day the Lord with His sore /b and great and strong b sword /b will punish leviathan the slant serpent, and leviathan the tortuous serpent” (Isaiah 27:1).,§ The Gemara provides b a mnemonic /b for the following statements of Rav Yehuda citing Rav: b Everything; time; Jordan. Rav Yehuda says /b that b Rav says: Everything that the Holy One, Blessed be He, created in His world, He created male and female. Even leviathan the slant serpent and leviathan the tortuous serpent He created male and female. And if they would have coupled /b and produced offspring, they would have b destroyed the entire world. What did the Holy One, Blessed be He, do? He castrated the male and killed the female, and salted /b the female to preserve it for the banquet b for the righteous in the future. As it is stated: “And He will slay the serpent that is in the sea” /b (Isaiah 27:1)., b And He created even the beasts on the thousand hills /b (see Psalms 50:10) b male and female. And /b they were so enormous that b if they would have coupled /b and produced offspring, b they would have destroyed the entire world. What did the Holy One, Blessed be He, do? He castrated the male and cooled /b the sexual desire of b the female and preserved it for the righteous in the future. As it is stated /b about the beasts: b “Lo now, his strength is in his loins” /b (Job 40:16); b this /b is referring to the b male. /b The continuation of the verse: b “And his force is in the stays of his body”; this /b is the b female, /b alluding to the idea that they did not use their genitals for the purpose of procreation.,The Gemara asks: b There too, /b with regard to the leviathan, b let Him castrate the male and cool the female; /b why was it necessary to kill the female? The Gemara answers: b Fish are unrestrained, /b and therefore even if the female was cooled, the female would still procreate. The Gemara suggests: b And let Him do the opposite, /b and kill and preserve the male leviathan. The Gemara responds: b If you wish, say /b that the b salted female is better; if you wish, say /b instead b that /b since b it is written: “There is leviathan, whom You have formed to sport with” /b (Psalms 104:26), the male must be left alive for sport, because it is b not proper conduct /b to sport b with a female. /b The Gemara asks: b Here too, /b with regard to the beasts, b let Him /b preserve the b female in salt, /b instead of cooling it. The Gemara answers: b Salted fish is good, /b but b salted meat is not good. /b , b And Rav Yehuda says /b that b Rav says: At the time when the Holy One, Blessed be He, sought to create the world, He said to the minister of the sea: Open your mouth and swallow all the waters of the world, /b so that there will be room for land. The minister of the sea b said before Him: Master of the Universe, /b it is b enough that I will stay within my own /b waters. God b immediately struck him and killed him; as it is stated: “He stirs up the sea with His power, and by His understanding He smites through Rahab” /b (Job 26:12)., b Rabbi Yitzḥak said: Conclude from here /b that b the name of the minister of the sea is Rahab, and were it not for waters /b of the sea that b cover him, no creature could withstand his smell, /b as his corpse emits a terrible stench. b As it is stated: “They shall not hurt nor destroy in all My holy mountain; /b for the earth shall be full of the knowledge of the Lord, b as the waters cover the sea” /b (Isaiah 11:9). b Do not read /b this phrase as b “cover the sea”; rather /b read it as: b Cover the minister of the sea, /b i.e., the term sea is referring to the minister of the sea, not to the sea itself., b And Rav Yehuda says /b that b Rav says: The Jordan issues forth from the cave of Pamyas. That is also taught /b in a i baraita /i : b The Jordan issues forth from the cave of Pamyas, and travels in the Sea of Sivkhi, /b i.e., the Hula Lake, b and in the Sea of Tiberias, /b the Sea of Galilee, b and rolls down to the Great Sea, and rolls down until it reaches the mouth of the leviathan. As it is stated: “He is confident, though the Jordan rush forth to his mouth” /b (Job 40:23). b Rava bar Ulla strongly objects to this /b explanation of the verse, stating: But b this /b verse b is written about the beasts on the thousand hills. Rather, Rava bar Ulla said /b that this is the meaning of the verse: b When are the beasts on the thousand hills confident? When the Jordan rushes forth into the mouth of the leviathan. /b ,§ The Gemara provides b a mnemonic /b for the upcoming statements of Rav Dimi: b Seas; Gabriel; hungry. When Rav Dimi came /b from Eretz Yisrael to Babylonia, he said that b Rabbi Yoḥa said: What /b is the meaning of that b which is written: “For He has founded it upon the seas, and established it upon the floods” /b (Psalms 24:2)? b These are /b the b seven seas and four rivers that surround Eretz Yisrael. And these are /b the b seven seas: The Sea of Tiberias, the Sea of Sodom, /b i.e., the Dead Sea, b the Sea of Ḥeilat, the Sea of Ḥeilata, the Sea of Sivkhi, the Sea of Aspamya, and the Great Sea, /b i.e., the Mediterranean. b And these are the four rivers: The Jordan, the Jarmuth, and the Keiromyon, and the Piga, /b which are the rivers of Damascus., b When Rav Dimi came /b from Eretz Yisrael to Babylonia he said that b Rabbi Yonatan says: In the future, Gabriel will perform /b |
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33. Babylonian Talmud, Eruvin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •r. dimi Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 352| 86b. קורה ארבעה מתרת במים,הא קא אזיל דלי לאידך גיסא ומייתי קים להו לרבנן דאין דלי מהלך יותר מארבעה טפחים,תחת קורה מיהא הא עריבי מיא אלא משום דקל הוא שהקילו חכמים במים כדבעא מיניה רבי טבלא מרב מחיצה תלויה מהו שתתיר בחורבה א"ל אין מחיצה תלויה מתרת אלא במים קל הוא שהקילו חכמים במים:,א"ר יהודה לא תהא מחיצה: אמר רבה בר בר חנה אמר רבי יוחנן ר' יהודה בשיטת ר' יוסי אמרה דאמר מחיצה תלויה מתרת אפילו ביבשה,דתנן המשלשל דפנות מלמעלה למטה בזמן שגבוהות מן הארץ ג' טפחים פסולה ממטה למעלה אם גבוהות י' טפחים כשירה,רבי יוסי אומר כשם שמלמטה למעלה עשרה כך מלמעלה למטה עשרה,ולא היא לא רבי יהודה סבר לה כרבי יוסי ולא ר' יוסי סבר לה כרבי יהודה,רבי יהודה לא סבר לה כרבי יוסי עד כאן לא קאמר רבי יהודה אלא בעירובי חצירות דרבנן אבל סוכה דאורייתא לא,ולא ר' יוסי סבר לה כר' יהודה עד כאן לא קאמר ר' יוסי אלא בסוכה דאיסור עשה הוא אבל שבת דאיסור סקילה הוא לא אמר,ואם תאמר אותו מעשה שנעשה בציפורי על פי מי נעשה לא על פי רבי יוסי אלא על פי רבי ישמעאל בר' יוסי נעשה,דכי אתא רב דימי אמר פעם אחת שכחו ולא הביאו ספר תורה מבעוד יום למחר פרסו סדין על העמודים והביאו ספר תורה וקראו בו,פרסו לכתחילה מי שרי והא הכל מודים שאין עושין אהל עראי בשבת,אלא מצאו סדינין פרוסין על העמודים והביאו ספר תורה וקראו בו,אמר רבה ר' יהודה ור' חנניא בן עקביא אמרו דבר אחד ר' יהודה הא דאמרן ר' חנניא בן עקביא (דתנן) ר' חנניא בן עקביא אומר גזוזטרא שיש בה ארבע אמות על ארבע אמות | 86b. A cross b beam of four /b handbreadths laid across a cistern located between two courtyards b permits /b one to draw b water /b from that cistern.,With this in mind, the following difficulty arises: The b bucket /b he uses to draw the water b might drift /b under the cross b beam to the other side /b of the cistern b and bring /b water from the other courtyard. The Gemara answers: b The Sages have established that a bucket does not drift more than four handbreadths /b from the point where it was lowered, and it will therefore stay on its original side of the partition.,The Gemara raises a difficulty: b Nonetheless, the water becomes intermingled under the /b cross b beam, /b and consequently the bucket will bring up water from the other courtyard. b Rather, /b it must be that the reason for the leniency is not that the cross beam actually prevents the flow of the water, but b because the Sages were lenient with regard to water. /b They allowed a partition suspended above the water to be considered as though it blocked the flow of the water. b As Rav Tavla asked of Rav: /b With regard to b a suspended partition, does it permit /b carrying b in a ruin? /b Do we say that the remts of the walls suspended in the air are considered as though they descended to the ground and closed off the area, thereby rendering it a private domain? Rav b said to him: A suspended partition /b of this kind b permits /b carrying b only /b in the case b of water, /b as b the Sages were lenient with regard to water. /b ,The mishna teaches: b Rabbi Yehuda said: /b There is no need for a partition in the cistern, as b a partition /b inside a cistern b is no /b better than the wall above it. b Rabba bar bar Ḥana said /b that b Rabbi Yoḥa said: Rabbi Yehuda stated this in accordance with the opinion of Rabbi Yosei, who said: A suspended partition permits /b carrying b even on land, /b as it is considered as though it descended to the ground and sealed off the area. Accordingly, there is no need to erect a partition inside the airspace of a cistern., b As we learned /b in a mishna: b One who lowers /b i sukka /i b walls from above /b going b downward, when /b the walls b are three handbreadths higher than the ground, /b the i sukka /i b is invalid, /b as they are not considered partitions; but if he constructed walls b from below /b going b upward, if they are ten handbreadths high /b the i sukka /i b is valid, /b even if they do not reach the roofing., b Rabbi Yosei, /b however, b says: Just as /b with regard to walls constructed b from below /b going b upward, ten /b handbreadths suffice, b so /b too, in the case of walls built b from above /b going b downward, ten /b handbreadths are enough for it to be considered a whole wall, even if it more than three handbreadths above the ground. Similarly, Rabbi Yehuda maintains that a partition suspended above a cistern is considered as though it descended and sealed off the area.,The Gemara rejects this argument: b But this is not so, /b for we can distinguish between the two opinions and claim that b neither Rabbi Yehuda holds /b in accordance b with Rabbi Yosei, nor does Rabbi Yosei hold /b in accordance b with Rabbi Yehuda. /b ,The Gemara elaborates: b Rabbi Yehuda does not /b necessarily b hold /b in accordance b with Rabbi Yosei, /b as a distinction can be made between the two cases. b Rabbi Yehuda stated /b his opinion b only with regard to the joining of courtyards, /b which are required b by rabbinic law, but /b in the case of b a i sukka /i , which /b is required b by Torah law, no, /b he did not say that we can rely on suspended partitions., b And /b conversely, b Rabbi Yosei does not /b necessarily b hold /b in accordance b with Rabbi Yehuda, /b as b Rabbi Yosei stated /b his opinion b only with regard to a i sukka /i , /b which b is a prohibition /b stated in the Torah b from a positive commandment. /b The prohibition is not written as a negative commandment, but it can be inferred from a positive commandment. Neglect of the positive commandment of i sukka /i is not punishable by the court, therefore we are not stringent in this regard. b But /b with regard to b Shabbat, /b which is b a prohibition /b punishable b by stoning, /b Rabbi Yosei b did not state /b his opinion. Consequently, Rabbi Yosei might agree that we must be very stringent with regard to all i halakhot /i of Shabbat, even those that are rabbinic in origin., b And if you ask: That incident, which occurred in Tzippori, /b when they relied on suspended partitions on land for Shabbat, b on whose authority was it performed? /b It was done b not on the authority of Rabbi Yosei, but /b rather b it was performed on the authority of Rabbi Yishmael, son of Rabbi Yosei, /b who maintains that a suspended partition renders it permitted to carry even if it is over land and even on Shabbat.,The incident transpired in the following manner. b As when Rav Dimi came /b from Eretz Yisrael to Babylonia, b he said: /b It b once /b happened that the people b forgot and did not bring a Torah scroll /b to the synagogue on Friday b while it was still day, /b which meant they were left without a scroll from which to read on Shabbat. b On the following day, /b Shabbat, b they spread a sheet over the pillars /b positioned between the house where the scroll was kept and the synagogue, thereby forming a corridor with partitions suspended on each side. b And /b in this manner b they brought the Torah scroll /b to the synagogue b and read from it. /b ,The Gemara expresses surprise at the wording of this account: Did they actually b spread /b sheets on Shabbat? b Is it permitted /b to do so b i ab initio /i ? But doesn’t everyone agree that one may not erect a temporary tent on Shabbat /b i ab initio /i ? Spreading sheets over pillars is considered constructing a temporary tent., b Rather, /b what happened was that b they found sheets spread over the pillars, /b which they used as partitions, b and /b in this manner b they brought the Torah scroll /b to the synagogue b and read from it. /b , b Rabba said: Rabbi Yehuda and Rabbi Ḥaya ben Akavya said the same thing. /b Both were very lenient with regard to the i halakha /i of a partition over water. The ruling of b Rabbi Yehuda is that which we /b just b said, /b that the wall of the courtyard permits a cistern. The ruling of b Rabbi Ḥaya ben Akavya is as we learned: Rabbi Ḥaya ben Akavya says: /b In the case of b a balcony that contains four cubits by four cubits, /b which is suspended over water, |
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34. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •r. dimi Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 444| 13a. לא שיעקר יעקב ממקומו אלא ישראל עיקר ויעקב טפל לו וכן הוא אומר (ישעיהו מג, יח) אל תזכרו ראשונות וקדמוניות אל תתבוננו אל תזכרו ראשונות זה שעבוד מלכיות וקדמוניות אל תתבוננו זו יציאת מצרים (ישעיהו מג, יט),הנני עושה חדשה עתה תצמח תני רב יוסף זו מלחמת גוג ומגוג,משל למה הדבר דומה לאדם שהיה מהלך בדרך ופגע בו זאב וניצל ממנו והיה מספר והולך מעשה זאב פגע בו ארי וניצל ממנו והיה מספר והולך מעשה ארי פגע בו נחש וניצל ממנו שכח מעשה שניהם והיה מספר והולך מעשה נחש אף כך ישראל צרות אחרונות משכחות את הראשונות:,(דברי הימים א א, כז) אברם הוא אברהם,בתחלה נעשה אב לארם ולבסוף נעשה אב לכל העולם כולו,שרי היא שרה,בתחלה נעשית שרי לאומתה ולבסוף נעשית שרה לכל העולם כולו:,תני בר קפרא כל הקורא לאברהם אברם עובר בעשה שנאמר (בראשית יז, ה) והיה שמך אברהם רבי אליעזר אומר עובר בלאו שנאמר (בראשית יז, ה) ולא יקרא עוד [את] שמך אברם,אלא מעתה הקורא לשרה שרי הכי נמי,התם קודשא בריך הוא אמר לאברהם (בראשית יז, טו) שרי אשתך לא תקרא את שמה שרי כי שרה שמה,אלא מעתה הקורא ליעקב יעקב ה"נ,שאני התם דהדר אהדריה קרא דכתיב (בראשית מו, ב) ויאמר אלהים לישראל במראות הלילה ויאמר יעקב יעקב,מתיב רבי יוסי בר אבין ואיתימא רבי יוסי בר זבידא (נחמיה ט, ז) אתה הוא ה' האלהים אשר בחרת באברם,אמר ליה התם נביא הוא דקא מסדר לשבחיה דרחמנא מאי דהוה מעיקרא:, br br big strongהדרן עלך מאימתי /strong /big br br,מתני׳ big strongהיה /strong /big קורא בתורה והגיע זמן המקרא אם כוון לבו יצא,בפרקים שואל מפני הכבוד ומשיב ובאמצע שואל מפני היראה ומשיב דברי ר' מאיר,ר' יהודה אומר באמצע שואל מפני היראה ומשיב מפני הכבוד ובפרקים שואל מפני הכבוד ומשיב שלום לכל אדם,אלו הן בין הפרקים בין ברכה ראשונה לשניה בין שניה לשמע בין שמע לוהיה אם שמוע בין והיה אם שמוע לויאמר בין ויאמר לאמת ויציב,ר' יהודה אומר בין ויאמר לאמת ויציב לא יפסיק,אמר ר' יהושע בן קרחה למה קדמה פרשת שמע לוהיה אם שמוע כדי שיקבל עליו עול מלכות שמים תחלה ואחר כך מקבל עליו עול מצות והיה אם שמוע לויאמר שוהיה אם שמוע נוהג בין ביום ובין בלילה ויאמר אינו נוהג אלא ביום בלבד:, big strongגמ׳ /strong /big ש"מ מצות צריכות כוונה,מאי אם כוון לבו לקרות לקרות והא קא קרי,בקורא להגיה:,ת"ר ק"ש ככתבה דברי רבי וחכ"א בכל לשון,מ"ט דרבי אמר קרא והיו בהוייתן יהו,ורבנן מאי טעמייהו אמר קרא שמע בכל לשון שאתה שומע,ולרבי נמי הא כתיב שמע ההוא מבעי ליה השמע לאזניך מה שאתה מוציא מפיך,ורבנן סברי להו כמאן דאמר לא השמיע לאזנו יצא,ולרבנן נמי הא כתיב והיו ההוא מבעי להו שלא יקרא למפרע,ורבי שלא יקרא למפרע מנא ליה נפקא ליה מדברים הדברים ורבנן דברים הדברים לא דרשי,למימרא דסבר רבי דכל התורה כולה בכל לשון נאמרה דאי סלקא דעתך בלשון הקודש נאמרה והיו דכתב רחמנא למה לי,איצטריך משום דכתיב שמע,למימרא דסברי רבנן דכל התורה כולה בלשון הקודש נאמרה דאי סלקא דעתך בכל לשון נאמרה שמע דכתב רחמנא למה לי,איצטריך משום דכתיב והיו:,ת"ר והיו שלא יקרא למפרע הדברים על לבבך יכול תהא כל הפרשה צריכה כוונה תלמוד לומר האלה עד כאן צריכה כוונה מכאן ואילך אין צריכה כוונה דברי ר' אליעזר,א"ל רבי עקיבא הרי הוא אומר | 13a. b not that /b the name b Jacob will be /b entirely b uprooted from its place, but that /b the name b Israel /b will be the b primary /b name b to which /b the name b Jacob /b will be b secondary, /b as the Torah continues to refer to him as Jacob after this event. b And it also says /b that the ultimate redemption will overshadow the previous redemption in the verse: b “Do not remember the former events, and do not ponder things of old” /b (Isaiah 43:18), and the Gemara explains: b “Do not remember the former events,” that is the subjugation to the kingdoms, and “do not ponder things of old,” that is the exodus from Egypt, /b which occurred before the subjugation to the nations.,With regard to the following verse: b “Behold, I will do new things, now it will spring forth” /b (Isaiah 43:19), b Rav Yosef taught /b a i baraita /i : b This refers to the /b future b war of Gog and Magog, /b which will cause all earlier events to be forgotten.,The Gemara cites b a parable: To what is this comparable? To a person who was walking along the way and a wolf accosted him and he survived it, and he continued to relate the story of the wolf. A lion accosted him and he survived it, and he continued to relate the story of the lion. A snake accosted him and he survived it, he forgot both /b the lion and the wolf, b and he continued to relate the story of the snake. /b Each encounter was more dangerous and each escape more miraculous than the last, so he would continue to relate the most recent story. b So too /b with b Israel; more recent troubles cause the earlier /b troubles b to be forgotten. /b ,Having mentioned the changing of Jacob’s name, the Gemara addresses the changing of the names of Abraham and Sarah. What is the meaning of changing Abram’s name to Abraham? As it is stated: b “Abram is Abraham” /b (I Chronicles 1:27).,The Gemara explains: b Initially he became a father, /b a minister, and prominent person, only b to Aram, /b so he was called Abram, father [av] of Aram, b and ultimately /b with God’s blessing b he became the father of the entire world, /b so he was called Abraham, father of the masses [ i av hamon /i ], as it is stated: “I have made you the father of a multitude of nations” (Genesis 17:5).,Similarly, what is the meaning of changing Sarai’s name to Sarah? The same concept applies to Sarai as to Abram: b Sarai is Sarah.” /b ,The Gemara explains: b Initially she was a princess /b only b to her nation: /b My princess [ i Sarai /i ], b but ultimately she became Sarah, /b a general term indicating that she was princess b for the entire world. /b ,Also, with regard to Abraham’s name, b bar Kappara taught: Anyone who calls Abraham Abram transgresses a positive mitzva, as it is stated: “And your name will be Abraham” /b (Genesis 17:5). This is a positive mitzva to refer to him as Abraham. b Rabbi Eliezer says: /b One who calls Abraham Abram b transgresses a negative mitzva, as it is stated: “And your name shall no longer be called Abram, /b and your name will be Abraham, for I have made you the father of a multitude of nations” (Genesis 17:5).,The Gemara asks: b But /b if we consider these obligatory statements, then b from here /b we must infer that b one who calls Sarah Sarai also /b transgresses a positive or negative mitzva.,The Gemara answers: b There /b in the case of Sarah, it is not a general mitzva, rather b the Holy One, Blessed be He, said to Abraham /b alone: “And God said to Abraham, b your wife Sarai, you shall not call her name Sarai; rather, Sarah is her name” /b (Genesis 17:15). In contrast, this is stated regarding Abraham in general terms: “Your name shall no longer be called Abram.”,Again, the Gemara asks: b But if that is so, one who calls Jacob Jacob, /b about whom it is written: “Your name shall no longer be Jacob, but Israel” (Genesis 32:29), b also /b transgresses a mitzva.,The Gemara answers: b It is different there, as the verse reverts back /b and God Himself refers to Jacob as Jacob, b as it is written /b before his descent to Egypt: b “And God said to Israel in the visions of the night, and said, Jacob, Jacob, /b and he said, ‘Here I am’” (Genesis 46:2)., b Rabbi Yosei bar Avin, and some say Rabbi Yosei bar Zevida, raised an objection /b to the statements of bar Kappara and Rabbi Eliezer based on what is said in the recounting of the history of the Jewish people: b “You are the Lord, God, Who chose Abram /b and took him out of Ur Kasdim and made his name Abraham” (Nehemiah 9:7). Here the Bible refers to him as Abram.,The Gemara responds: b There, the prophet is recounting God’s praises, /b including b that which was /b the situation b originally, /b before his name was changed to Abraham. Indeed, the verse continues: “You took him out of Ur Kasdim and made his name Abraham, and found his heart faithful before You and made a covet with him to give him the land of Canaan…to give to his descendants, and You fulfilled Your words for You are righteous” (Nehemiah 9:7–8).,, strong MISHNA: /strong The first question discussed in the mishna is the question of intent. b One who was reading /b the sections of b the Torah /b which comprise i Shema /i , b and the time for the recitation /b of the morning or evening i Shema /i b arrived, if he focused his heart, he fulfilled /b his obligation and need not repeat i Shema /i in order to fulfill his obligation. This is true even if he failed to recite the requisite blessings (Rabbeinu Ḥael)., i Ab initio /i , one may not interrupt the recitation of i Shema /i . The i tanna’im /i , however, disagree over how strict one must be in this regard. They distinguish between interruptions between paragraphs and interruptions within each paragraph. b At the /b breaks between b paragraphs, one may greet /b an individual b due to the respect /b that he is obligated to show him, b and one may respond /b to another’s greeting due to respect. b And in the middle /b of each paragraph b one may greet /b an individual b due to the fear /b that the individual may harm him if he fails do so ( i Me’iri /i ) b and one may respond /b to another’s greeting due to fear. This is the b statement of Rabbi Meir. /b , b Rabbi Yehuda says: /b There is a distinction between greeting someone and responding to his greeting. b In the middle /b of each paragraph, one may b greet /b another b due to fear and respond due to respect. In the /b breaks between b paragraphs, one may greet /b another b due to respect and respond with a greeting to any person /b who greets him, whether or not he is obligated to show him respect.,As for what constitutes a paragraph, b these are /b the breaks b between the paragraphs: Between the first blessing and the second, between the second and i Shema /i , between i Shema /i and /b the second paragraph: b If you indeed heed /b My commandments b [ i VeHaya im Shamoa /i ], between i VeHaya im Shamoa /i and /b the third paragraph: b And the Lord spoke [ i VaYomer /i ] and between i VaYomer /i and True and Firm /b [ b i emet veyatziv /i /b ], the blessing that follows i Shema /i .,The Rabbis held that each blessing and each paragraph of i Shema /i constitutes its own entity, and treat interruptions between them as between the paragraphs. b Rabbi Yehuda, /b however, b says: Between i VaYomer /i and i emet veyatziv /i , /b which begins the blessing that follows i Shema /i , b one may not interrupt /b at all. According to Rabbi Yehuda, these must be recited consecutively.,Since the paragraphs of i Shema /i are not adjacent to one another in the Torah, and they are not recited in the order in which they appear, the mishna explains their placement. b Rabbi Yehoshua ben Korḥa said: Why, /b in the mitzva of the recitation of i Shema /i , b did the portion of i Shema /i precede /b that of b i VeHaya im Shamoa /i ? /b This is b so that one will first accept upon himself the yoke of the kingdom of Heaven, /b the awareness of God and God’s unity, b and only then accept upon himself the yoke of the mitzvot, /b which appears in the paragraph of i VeHaya im Shamoa /i . Why did b i VeHaya im Shamoa /i /b precede b i VaYomer /i ? /b Because the paragraph of b i VeHaya im Shamoa /i is practiced both by day and by night, /b while b i VaYomer /i , /b which discusses the mitzva of ritual fringes, b is only practiced during the day. /b , strong GEMARA: /strong We learned in the mishna that one must focus his heart while reading the portion of i Shema /i in the Torah in order to fulfill his obligation. From here, the Gemara seeks to conclude: b Learn from this /b that b mitzvot require intent, /b when one performs a mitzva, he must intend to fulfill his obligation. If he lacks that intention, he does not fulfill his obligation. With that statement, this Gemara hopes to resolve an issue that is raised several times throughout the Talmud.,The Gemara rejects this conclusion: b What is /b the meaning of: b If one focused his heart? /b It means that one had the intention b to read. /b The Gemara attacks this explanation: How can you say that it means that one must have intention b to read? Isn’t he already reading? /b The case in the mishna refers to a person who is reading from the Torah. Therefore, focused his heart must refer to intention to perform a mitzva.,The Gemara rejects this: Perhaps the mishna speaks of one who b is reading /b the Torah not for the purpose of reciting the words, but b in order to emend /b mistakes in the text. Therefore, if he focused his heart and intended to read the words and not merely emend the text, he fulfills his obligation. He need not have the intention to fulfill his obligation., b The Sages taught /b in a i baraita /i that Rabbi Yehuda HaNasi and the Rabbis disagreed with regard to the language in which i Shema /i must be recited. This dispute serves as an introduction to a broader analysis of the question of intent: b i Shema /i /b must be recited b as it is written, /b in Hebrew, this is the b statement of Rabbi /b Yehuda HaNasi. b And the Rabbis say: /b i Shema /i may be recited b in any language. /b ,The Gemara seeks to clarify: b What is the reason for Rabbi /b Yehuda HaNasi’s opinion? The Gemara answers: The source for his i halakha /i lies in the emphasis on the word: b “And /b these words, which I command you this day, b will be /b upon your heart” (Deuteronomy 6:6). “Will be” means b as they are, so shall they be; /b they should remain unchanged, in their original language.,The Gemara seeks to clarify further: b And what is the reason for the Rabbis’ /b opinion? The Gemara answers: The source upon which the Rabbis base their opinion is, b as it is stated: “Hear, /b Israel” (Deuteronomy 6:4), which they understand to mean that i Shema /i must be understood. Therefore, one may recite i Shema /i b in any language that you /b can b hear /b and understand.,The Gemara explains how Rabbi Yehuda HaNasi and the Rabbis each contend with the source cited by the other. b And according to Rabbi /b Yehuda HaNasi, b isn’t it also stated: “Hear, /b Israel”? How does he explain this verse? The Gemara responds: b He requires this verse /b in order to derive a different i halakha /i : b Make your ears hear what your mouth utters, /b i.e., one must recite i Shema /i audibly so he hears it while reciting it., b And from /b where do b the Rabbis /b derive that one must recite i Shema /i audibly? The Rabbis do not accept the literal interpretation of the word i Shema /i ; rather, b they hold in accordance with the one who said: One who recited /b i Shema /i in a manner b inaudible to his /b own b ears, fulfilled /b his obligation.,The Gemara asks: b And according to the Rabbis, isn’t it also written: “And they will be”? /b How do the Sages explain that emphasis in the verse? The Gemara answers: b They, too, require this /b expression to derive b that one may not recite /b i Shema /i b out of order. /b One may not begin reciting i Shema /i from the end, but only in the order in which it is written., b And from where does Rabbi /b Yehuda HaNasi derive the i halakha /i b that one may not recite /b i Shema /i b out of order? /b The Gemara answers: Rabbi Yehuda HaNasi b derives it /b from an additional emphasis in the verse: “And the words [ i hadevarim /i ], which I command you this day, will be upon your heart.” The verse could have conveyed the same idea had it written: b Words [ i devarim /i ], /b without the definite article. However, it says b the words [ i hadevarim /i ], /b employing the definite article, emphasizing that it must be recited in the specific order in which it is written. b The Rabbis, /b however, b do not derive /b anything from the fact that b the words, /b with the definite article, was written in place of b words, /b without the definite article.,The Gemara seeks to link this debate to another: b Is that to say that Rabbi /b Yehuda HaNasi b holds that the entire Torah, /b i.e., any portion of the Torah which must be read publicly ( i Tosafot /i ), or if one studies or reads the Torah in general ( i Me’iri /i ), b may be recited in any language? As if it should enter your mind /b to say b that /b the entire Torah b may only be recited in the holy tongue /b and not in any other, b then why do I need that which the Torah wrote: “And they will be”? /b Prohibiting recitation of i Shema /i in a language other than Hebrew is superfluous, if indeed one is prohibited from reciting any portion of the Torah in a language other than Hebrew. Since the Torah saw the need to specifically require i Shema /i to be recited in Hebrew, it must be because the rest of the Torah may be recited in any language.,The Gemara rejects this: This is not necessarily so, as the phrase: And they will be b is necessary /b in this case b because i Shema /i , /b hear, b is /b also b written. /b Had it not been for the phrase: And they will be, I would have understood hear, to allow i Shema /i to be recited in any language, in accordance with the opinion of the Rabbis. Therefore, and they will be, was necessary.,The Gemara attempts to clarify: b Is that to say that the Rabbis hold that the entire Torah may only be recited in the holy tongue /b and not in any other? b As if it should enter your mind /b to say b that /b the Torah b may be recited in any language, then why do I require that which the Torah wrote: i Shema /i , /b hear? One is permitted to recite the entire Torah in any language, rendering a specific requirement regarding i Shema /i superfluous.,The Gemara rejects this: i Shema /i b is necessary /b in any case, b because and they will be, is /b also b written. /b Had it not been for i Shema /i , I would have understood this in accordance with the opinion of Rabbi Yehuda HaNasi, that one is prohibited from reciting i Shema /i in any other language. Therefore, i Shema /i , is necessary.,The interpretation of these verses is the source of a fundamental dispute concerning the obligation to recite i Shema /i and the required intent during its recitation. b The Rabbis taught: /b From: b And they will be, /b it is derived that b one may not recite /b i Shema /i b out of order. /b From: b These words…upon your heart, /b it is derived that they must be recited with intent. I b might /b have thought that b the entire paragraph requires intent? Therefore the verse teaches: These, /b to indicate that b to this point, one must have intent, /b but b from here on one need not have intent, /b and even if he recites the rest of i Shema /i without intent he fulfills his obligation. This is the b statement of Rabbi Eliezer. /b , b Rabbi Akiva said to him: But /b the verse b states: /b |
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| 35. Eusebius of Caesarea, Preparation For The Gospel, 1.9.21 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •dimi (r.) Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 112 |
36. Babylonian Talmud, Bekhorot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •r. dimi Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 444| 29a. כאילא ביבנה שהתירו לו ביבנה חכמים להיות נוטל ארבע איסרות לבהמה דקה וששה לגסה בין תם ובין בעל מום:, big strongגמ׳ /strong /big מ"ט האי נפיש טירחיה והאי לא נפיש טירחיה:,בין תם ובין בעל מום: בשלמא בעל מום משום דקא שרי ליה אלא תם אמאי דא"כ אתי למיחשדיה ואמרי האי בעל מום תם הוא והאי דקא שרי ליה משום אגרא,אי הכי תם נמי אמרי בעל מום הוא והאי דלא קשרי ליה סבר כי היכי דלשקול אגריה זימנא אחריתי חד זימנא תקינו ליה רבנן תרי זימני לא תקינו ליה רבנן:, big strongמתני׳ /strong /big הנוטל שכרו לדון דיניו בטילים להעיד עדותיו בטילין להזות ולקדש מימיו מי מערה אפרו אפר מקלה,אם היה כהן מטמאהו מתרומתו מאכילו ומשקו וסכו ואם היה זקן מרכיבו על החמור ונותן לו שכרו כפועל:, big strongגמ׳ /strong /big מנהני מילי אמר רב יהודה אמר רב דאמר קרא (דברים ד, ה) ראה למדתי אתכם וגו' מה אני בחנם אף אתם בחנם,תניא נמי הכי כאשר צוני ה' אלהי מה אני בחנם אף אתם בחנם ומנין שאם לא מצא בחנם שילמד בשכר תלמוד לומר (משלי כג, כג) אמת קנה ומנין שלא יאמר כשם שלמדתיה בשכר כך אלמדנה בשכר תלמוד לומר אמת קנה ואל תמכור:,להזות ולקדש מימיו מי מערה אפרו אפר מקלה: ורמינהו המקדש במי חטאת באפר חטאת הרי זו מקודשת אע"פ שהוא ישראל,אמר אביי לא קשיא כאן בשכר הבאה ומלוי כאן בשכר הזאה וקידוש,דיקא נמי דקתני הכא להזות ולקדש והתם קתני המקדש במי חטאת ובאפר חטאת שמע מינה:,אם היה כהן מטמאהו מתרומתו כו': איהו גופיה היכי אזיל,לבית הפרס דרבנן דאמר רב יהודה אמר רב מנפח אדם בית הפרס והולך | 29a. b like Ila in Yavne, whom the Sages in Yavne permitted to take /b a wage of b four i issar /i for /b issuing a ruling concerning b a small animal and six /b i issar /i b for /b issuing a ruling concerning b a large animal. /b They permitted this provided that he would be paid b whether /b it turned out that the firstborn was b unblemished or whether /b it was b blemished. /b , strong GEMARA: /strong The Gemara asks: b What is the reason /b that the Sages in Yavne said that Ila could take a wage of four i issar /i for issuing a ruling concerning a small animal but six i issar /i for issuing a ruling concerning a large animal? The Gemara answers: Examining b this /b one, a firstborn of a large animal, for blemishes involves b great effort; but /b examining b that /b one, the firstborn of a small animal, does b not /b involve such b great effort. /b ,§ The mishna teaches that one like Ila may take his wages provided that he would be paid b whether /b it turns out that the firstborn is b unblemished or whether /b it is b blemished. /b The Gemara inquires: b Granted, /b if the animal is b blemished /b he takes his wages, b because he deems /b the animal b permitted /b to be slaughtered and eaten; b but /b if he examined b an unblemished /b animal, b why /b does he take his wages? The Gemara answers b that if so, /b i.e., if he would be paid for examining only a blemished animal, people b would come to suspect him and say /b that b this /b animal that he declared to be b blemished /b is in fact b unblemished, and /b he declared it blemished and thereby b deemed it permitted /b to be eaten only b due to /b the fact that he wanted to claim his b wages. /b ,The Gemara challenges: b If so, /b then in a situation where the examiner is paid either way, people might b also state /b a similar claim with regard to one who rules that it is b an unblemished /b animal. They may suspect that b this /b animal is really b blemished, and /b the reason that b this /b expert b did not deem it permitted /b is that b he holds /b that it is preferable for him to declare it unblemished b so that he can collect his wages another time, /b when he examines it later and declares it blemished. The Gemara answers: b The Sages /b of Yavne b instituted /b an ordice that he may take his wages for examining a firstborn b once, /b but b the Sages did not institute /b that he may take his wages b twice /b for examining the same animal. Since he will not get paid a second time for the same animal, he has no incentive to declare it unblemished if it has a blemish., strong MISHNA: /strong In the case of b one who takes his wages to judge /b cases, b his rulings are void. /b In the case of one who takes wages b to testify, his testimonies are void. /b With regard to one who takes wages b to sprinkle /b the purification waters of the red heifer upon one who contracted impurity imparted by a corpse, b and /b one who takes wages b to sanctify /b those waters, the halakhic status of b his water is /b that of b cave water, and /b the status of b his ashes is /b that of mere b burnt ashes. /b ,Although taking actual wages is prohibited, b if /b the one examining the firstborn, or the judge, or the witness, b was a priest, /b and the one who requires his services b rendered him impure /b and prevented him b from /b partaking of b his i teruma /i , /b that person b must provide /b the priest b with food, drink, and /b oil for b smearing /b on his body from his own non-sacred property. b And likewise if /b the one examining the firstborn, or the judge, or the witness, b was an elderly person, /b the one who requires his services b transports him on a donkey. And /b in all these cases, although it is prohibited to take wages, the one who requires his services b gives him his wages like /b the wages of b a laborer, /b as he was unable to perform his usual labor that day., strong GEMARA: /strong The mishna teaches that the rulings of one who takes wages to judge cases are void. The Gemara asks: b From where is this matter, /b that a judge may not be paid for his rulings, derived? b Rav Yehuda says /b that b Rav says /b that it is derived from a verse, b as the verse states: “Behold, I have taught you /b statutes and ordices, as the Lord my God commanded me, that you should do so in the midst of the land that you are going in to possess” (Deuteronomy 4:5). This teaches that b just as I, /b Moses, learned the word of God b for free, so too, you /b learned it from me b for free, /b and this is also how you should act with all future generations., b This /b i halakha /i b is also taught /b in a i baraita /i : “Behold, I have taught you statutes and ordices, b as the Lord my God commanded me” /b (Deuteronomy 4:5). b Just as I /b learned from God b for free, so too, you /b learned from me b for free. And from where /b is it derived b that if /b one b cannot find /b someone to teach him b for free that he should learn /b even b by /b giving b payment? The verse states: “Buy the truth, /b and do not sell it; also wisdom, and instruction, and understanding” (Proverbs 23:23). b And from where /b is it derived b that /b one b should not say: Just as I learned by /b giving b payment, so too, I will teach it by /b receiving b payment? The verse states: “Buy the truth, and do not sell it.” /b ,The mishna teaches: With regard to one who takes wages b to sprinkle /b the purification waters of the red heifer, b and /b one who takes wages b to sanctify /b those waters, the halakhic status of b his water is /b that of b cave water, and /b the status of b his ashes is /b that of mere b burnt ashes. /b This indicates that one may not derive any benefit from the water or ashes of the red heifer. b And /b the Gemara b raises a contradiction /b from a mishna ( i Kiddushin /i 58a): With regard to b one who betroths /b a woman b with the water of purification, or with the ashes of purification, she is betrothed, and /b this is the i halakha /i b even if /b the man betrothing her is b an Israelite, /b not a priest or a Levite. This indicates that one may derive benefit from the waters or ashes of purification., b Abaye said: /b This is b not difficult, /b since b there, /b the mishna in i Kiddushin /i is referring to one who betroths a woman b with /b the value of b the payment for bringing /b the ashes from afar b and filling /b the vessel with the purification water, for which it is permitted to accept payment. Performing this act for the woman is comparable to giving her an item of value, since she will not have to pay someone to bring and fill the vessel for her. b Here, /b the mishna is referring b to payment for /b the actual b sprinkling and sanctifying /b of the ashes.,The Gemara comments: According to this answer, the language of the two i mishnayot /i is b also precise, as it teaches here: To sprinkle, or: To sanctify, /b indicating that he receives payment for the actual sprinkling and sanctification; b and it teaches there, /b in the mishna in i Kiddushin /i , that she is betrothed b with the water of purification or with the ashes of purification, /b which indicates that the water and ashes have not yet been mixed together. The Gemara affirms: b Learn from it /b that this is the correct explanation of the i mishnayot /i .,§ The mishna teaches: Although taking wages is prohibited, b if /b the one examining the firstborn, or the judge, or the witness, b was a priest, /b and the one who required his services b rendered him impure /b and prevented him b from /b partaking of b his i teruma /i , /b he must provide the priest with food, drink, and oil. The Gemara asks: But b he himself, /b the priest, b how /b was he permitted to b go /b to a place that caused him to become impure? It is prohibited for a priest to render himself ritually impure.,The Gemara answers that this is referring to a case where he went b to an area in which uncertainty exists concerning the location of a grave or a corpse [ i beit haperas /i ], /b into which it is prohibited b by rabbinic law /b for a priest to enter. b As Rav Yehuda says /b that b Rav says: A person /b who passes through b a i beit haperas /i may blow /b on the dust before taking each step, which would expose any bone beneath the dust, b and walk. /b A priest may rely on that method of examination and enter the field. |
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| 37. Anon., Midrash Psalms, 98.1 (4th cent. CE - 9th cent. CE) Tagged with subjects: •dimi (r.) Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 196 |
38. Anon., Exodus Rabbah, 15.2 (4th cent. CE - 9th cent. CE) Tagged with subjects: •dimi (r.) Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 196| 15.2. דָּבָר אַחֵר, הַחֹדֶשׁ הַזֶּה לָכֶם, אָמְרוּ מַלְאֲכֵי הַשָּׁרֵת לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא רִבּוֹן הָעוֹלָם אֵימָתַי אַתָּה עוֹשֶׂה אֶת הַמּוֹעֲדוֹת, שֶׁכֵּן כְּתִיב (דניאל ד, יד): בִּגְזֵרַת עִירִין פִּתְגָּמָא, אָמַר לָהֶם אֲנִי וְאַתֶּם מַסְכִּים עַל מַה שֶּׁיִּשְׂרָאֵל גּוֹמְרִין וּמְעַבְּרִין אֶת הַשָּׁנָה, שֶׁנֶּאֱמַר (תהלים נז, ג): אֶקְרָא לֵאלֹהִים עֶלְיוֹן לָאֵל גֹּמֵר עָלָי. וְכֵן הוּא אוֹמֵר (ויקרא כג, לז): אֵלֶּה מוֹעֲדֵי ה' מִקְרָאֵי קֹדֶשׁ וגו', אַתֶּם בֵּין בִּזְמַנָּן בֵּין שֶׁלֹא בִּזְמַנָּן, אֵין לִי מוֹעֲדוֹת אֶלָּא אֵלּוּ. אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל, לְשֶׁעָבַר הָיָה בְּיָדִי, שֶׁנֶּאֱמַר (תהלים קד, יט): עָשָׂה יָרֵחַ לְמוֹעֲדִים, אֲבָל מִכָּאן וָאֵילָךְ הֲרֵי מְסוּרָה בְּיֶדְכֶם בִּרְשׁוּתְכֶם, אִם אֲמַרְתֶּם הֵן, הֵן. אִם אֲמַרְתֶּם לָאו, לָאו. מִכָּל מָקוֹם יְהֵא הַחֹדֶשׁ הַזֶּה לָכֶם. וְלֹא עוֹד אֶלָּא אִם בִּקַּשְׁתֶּם לְעַבֵּר אֶת הַשָּׁנָה, הֲרֵינִי מַשְׁלִים עִמָּכֶם, לְכָךְ כְּתִיב: הַחֹדֶשׁ הַזֶּה לָכֶם. 15.2. דָּבָר אַחֵר, הַחֹדֶשׁ הַזֶּה לָכֶם, לָמָּה אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה וּלְאַהֲרֹן, לְפִי שֶׁקִּדּוּשׁ הַחֹדֶשׁ בִּשְׁלשָׁה, כְּשֶׁבִּקֵּשׁ הַקָּדוֹשׁ בָּרוּךְ הוּא לְקַדֵּשׁ אֶת הַחֹדֶשׁ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה וּלְאַהֲרֹן אֲנִי וְאַתֶּם נְקַדֵּשׁ אֶת הַחֹדֶשׁ, הֲדָא הוּא דִכְתִיב: וַיֹּאמֶר ה' אֶל משֶׁה וְאֶל אַהֲרֹן, אֲבָל עִבּוּר הַשָּׁנָה בַּעֲשָׂרָה זְקֵנִים, כְּשֶׁהָיוּ רַבּוֹתֵינוּ נִכְנָסִים לְעַבֵּר אֶת הַשָּׁנָה נִכְנָסִים עֲשָׂרָה זְקֵנִים בְּקִיאִים לְבֵית הַמִּדְרָשׁ וְאַב בֵּית דִּין עִמָּהֶם, וְנוֹעֲלִין אֶת הַדְּלָתוֹת וְנוֹשְׂאִין וְנוֹתְנִין בַּדָּבָר כָּל הַלַּיְלָה, בַּחֲצִי הַלַּיְלָה אוֹמְרִים לְאַב בֵּית דִּין, מְבַקְּשִׁים אָנוּ לְעַבֵּר אֶת הַשָּׁנָה שֶׁתְּהֵא הַשָּׁנָה הַזֹּאת שְׁלשָׁה עָשָׂר חֹדֶשׁ, גּוֹזֵר אַתְּ עִמָּנוּ, וְהוּא אוֹמֵר לָהֶם מַה שֶּׁדַּעְתְּכֶם אַף אֲנִי עִמָּכֶם, בְּאוֹתָהּ שָׁעָה יָצָא אוֹר מִבֵּית הַמִּדְרָשׁ וּבָא לִפְנֵיהֶם וְהָיוּ יוֹדְעִים שֶׁנִּתְרַצָּה לָהֶם הָאֱלֹהִים, שֶׁנֶּאֱמַר (תהלים קיב, ד): זָרַח בַּחשֶׁךְ אוֹר לַיְשָׁרִים, מַה שֶּׁהֵן גּוֹזְרִין הַקָּדוֹשׁ בָּרוּךְ הוּא מַסְכִּים עִמָּהֶם, שֶׁנֶּאֱמַר (תהלים נז, ג): אֶקְרָא לֵאלֹהִים עֶלְיוֹן לָאֵל גֹּמֵר עָלָי, יִשְׁתַּבַּח שְׁמוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁהַבְּרִיּוֹת גּוֹזְרִין וְהוּא מַסְכִּים, שֶׁנֶּאֱמַר (שמואל ב כג, ג): צַדִּיק מוֹשֵׁל בְּיִרְאַת אֱלֹהִים. וּמִנַּיִן לְהִתְוָעֵד בַּעֲשָׂרָה זְקֵנִים, שֶׁנֶּאֱמַר (קהלת ז, יט): הַחָכְמָה תָּעֹז לֶחָכָם מֵעֲשָׂרָה שַׁלִּיטִים אֲשֶׁר הָיוּ בָּעִיר. וְכֵן בִּימֵי שְׁלֹמֹה כְּשֶׁהָיָה שְׁלֹמֹה מְעַבֵּר אֶת הַשָּׁנָה הָיָה מַכְנִיס שִׁבְעָה זְקֵנִים לְפָנָיו, שֶׁנֶּאֱמַר (משלי כו, טז): חָכָם עָצֵל בְּעֵינָיו מִשִּׁבְעָה מְשִׁיבֵי טָעַם. מַהוּ חָכָם עָצֵל בְּעֵינָיו, שֶׁהָיָה שְׁלֹמֹה תּוֹפֵס פִּיו שֶׁלֹא לְדַבֵּר בִּפְנֵי מִי שֶׁגָּדוֹל מִמֶּנּוּ, וְכָךְ הוּא אוֹמֵר (משלי כג, א): כִּי תֵשֵׁב לִלְחוֹם אֶת מוֹשֵׁל בִּין תָּבִין אֶת אֲשֶׁר לְפָנֶיךָ, וְאוֹמֵר (משלי כג, ב): וְשַׂמְתָּ סַכִּין בְּלֹעֶךָ אִם בַּעַל נֶפֶשׁ אָתָּה, וְהָיָה שָׁם שְׁלֹמֹה וְנָתָן הַנָּבִיא וְגָד הַחוֹזֶה, הֲרֵי עֲשָׂרָה. | |
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| 39. Anon., Pesikta Rabbati, 21 Tagged with subjects: •dimi (r.) Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 196 |
| 40. Anon., Seder Eliyahu Rabbah, 12 Tagged with subjects: •r. dimi Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 353 |
| 41. Anon., Lexicon Artis Grammaticae (E Cod. Coislin. 345), 23.8, 27.2, 30.1 Tagged with subjects: •dimi (r.) •r. dimi Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 194, 196; Levine (2005), The Ancient Synagogue, The First Thousand Years, 444 |
| 42. Anon., Soferim, 14.4-14.9 Tagged with subjects: •r. dimi Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 353 |
| 43. Anon., Derech Eretz Zutta, 4.3 Tagged with subjects: •r. dimi Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 444 |
44. Anon., Letter of Aristeas, 30 Tagged with subjects: •dimi, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 30 | 30. and I now have the following proposal to lay before you. The books of the law of the Jews (with some few others) are absent from the library. They are written in the Hebrew characters and language and have been carelessly interpreted, and do not represent the original text as I am |
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45. Babylonian Talmud, Avodah Zarah, None Tagged with subjects: •r. dimi Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 353| 24b. יתרו לאחר מתן תורה הוה מאי איכא למימר אלא יתרו מישראל זבן,ת"ש (שמואל א טו, טו) ויאמר שאול מעמלקי הביאום אשר חמל העם על מיטב הצאן והבקר (המשנים והכרים ועל כל הצאן) למען זבוח לה' אלהיך מאי מיטב דמי מיטב,ומ"ש מיטב כי היכי דליקפץ עליהן זבינא,ת"ש (שמואל ב כד, כב) ויאמר ארונה אל דוד יקח ויעל אדוני המלך (את) הטוב בעיניו (ואת) [ראה] הבקר לעולה והמוריגים וכלי הבקר לעצים אמר רב נחמן ארונה גר תושב היה,מאי מוריגים אמר עולא מטה של טורביל מאי מטה של טורביל עיזא דקורקסא דדיישן אמר רב יוסף מאי קרא (ישעיהו מא, טו) הנה שמתיך למורג חרוץ חדש בעל פיפיות תדוש הרים ותדוק וגבעות כמוץ תשים,מיתיבי (שמואל א ו, יד) ואת הפרות העלו עולה לה' הוראת שעה היתה,ה"נ מסתברא דאי לא תימא הכי עולה נקבה מי איכא,ומאי קושיא דלמא בבמת יחיד וכדרב אדא בר אהבה דאמר רב אדא בר אהבה מנין לעולה נקבה שהיא כשרה בבמת יחיד שנאמר (שמואל א ז, ט) ויקח שמואל טלה חלב אחד ויעלהו עולה,ויעלהו זכר משמע אמר רב נחמן בר יצחק ויעלה כתיב,ר' יוחנן אמר גבול יש לה פחותה מבת ג' שנים נעקרת בת ג' שנים אינה נעקרת,איתיביה כל הני תיובתא שני להו פחותה מבת ג' שנים ת"ש ואת הפרות העלו עולה לה' בפחותה מבת שלש שנים,מתקיף לה רב הונא בריה דרב נתן א"כ היינו ואת בניהם כלו בבית פחותה מבת ג' שנים,(ופחותה מבת נ' שנים) מי קא ילדה והתניא פרה וחמור מבת ג' ודאי לכהן מכאן ואילך ספק אלא מחוורתא כדשנין מעיקרא:,(שמואל א ו, יב) וישרנה הפרות בדרך על דרך בית שמש וגו' מאי וישרנה א"ר יוחנן משום ר"מ שאמרו שירה ורב זוטרא בר טוביה אמר רב שישרו פניהם כנגד ארון ואמרו שירה,ומאי שירה אמרו א"ר יוחנן משום ר"מ (שמות טו, א) אז ישיר משה ובני ישראל ור' יוחנן דידיה אמר (ישעיהו יב, ד) ואמרתם ביום ההוא הודו לה' קראו בשמו וגו',ור"ש בן לקיש אמר מזמורא יתמא (תהלים צח, א) מזמור שירו לה' שיר חדש כי נפלאות עשה הושיעה לו ימינו וזרוע קדשו ר' אלעזר אמר (תהלים צט, א) ה' מלך ירגזו עמים,ר' שמואל בר נחמני אמר (תהלים צג, א) ה' מלך גאות לבש ר' יצחק נפחא אמר רוני רוני השיטה התנופפי ברוב הדרך המחושקת בריקמי זהב המהוללה בדביר ארמון ומפוארה בעדי עדיים,רב אשי מתני לה להא דר' יצחק אהא (במדבר י, לה) ויהי בנסוע הארון ויאמר משה קומה ה' ישראל מאי אמרו אמר ר' יצחק רוני רוני השיטה וכו',אמר רב כמאן קרו פרסאי לספרא דביר מהכא (שופטים א, יא) ושם דביר לפנים קרית ספר,רב אשי אמר כמאן קרו פרסאי לנידה דשתנא מהכא (בראשית לא, לה) כי דרך נשים לי | 24b. the incident involving b Yitro was after the giving of the Torah, what is there to say? /b How could they accept offerings from him? b Rather, /b it must be that b Yitro purchased /b the animals b from a Jew. /b ,The Gemara further states: b Come /b and b hear /b another objection from a verse: b “And Saul said: They have brought them from the Amalekites; for the people spared the best of the flock and of the herd, to sacrifice unto the Lord your God” /b (I Samuel 15:15). The verse states explicitly that the Israelites intended to sacrifice animals previously owned by gentiles. The Gemara explains: b What /b is the meaning of the phrase: b “The best”? /b This is referring to b the /b monetary b value of the best /b livestock. The intention was not to sacrifice the animals themselves, but to sell them and use the proceeds of the sale to purchase other animals to sacrifice as offerings.,The Gemara inquires: b And what is different /b about b the best /b animals? If the animals were sold for their value, why sell those animals in particular, rather than several inferior-quality animals? The Gemara explains that they did so b in order that buyers would jump at /b the opportunity to buy superior-quality livestock. In other words, it is easier to sell one superior-quality animal than several inferior-quality ones., b Come /b and b hear /b another objection from a verse: b “And Araunah said unto David: Let my lord the king take and offer up what seems good unto him; behold the cattle for the burnt-offering, and the threshing instruments [ i morigim /i ] and the accoutrements of the cattle for the wood” /b (II Samuel 24:22). Apparently, David was willing to accept oxen as offerings from a gentile. b Rav Naḥman says: Araunah was a gentile who resided in Eretz Yisrael and observed the seven Noahide mitzvot [ i ger toshav /i ]. /b The seven Noahide mitzvot include the prohibition against engaging in bestiality, and therefore Araunah was not suspected of this practice.,Tangentially, the Gemara asks: b What /b is the meaning of the term b “ i morigim /i ,” /b mentioned in this verse? b Ulla said: /b It is b a i turbil /i bed. /b The Gemara asks: b What /b is b a i turbil /i bed? /b It is b a serrated board [ i kurkesa /i ] /b used b for threshing. Rav Yosef said: What is the verse /b from which the meaning of i morigim /i is derived? It is derived from the verse: b “Behold, I have made you a new threshing board [ i morag /i ] having sharp teeth; you shall thresh the mountains, and beat them small, and shall make the hills as chaff” /b (Isaiah 41:15).,The Gemara b raises an objection /b to the opinion of Rabbi Eliezer. After the Philistines returned the Ark of the Covet to the Israelites upon a cart drawn by cattle, the verse states: b “And they sacrificed the cattle as a burnt-offering unto the Lord” /b (I Samuel 6:14). Evidently, the Jews did not hesitate to sacrifice the Philistines’ animals. The Gemara explains: There, b it was a provisional edict /b issued in extraordinary circumstances, and their actions are not representative of the general i halakha /i .,The Gemara adds: b This also stands to reason, as, if you do not say so, /b one can raise a further difficulty with this episode: b Is there a female burnt-offering? /b Only males may be sacrificed as burnt-offerings. Since the Jews sacrificed the cows as burnt-offerings, it is clear that they were acting unconventionally due to extenuating circumstances.,The Gemara rejects this proof: b And what is the difficulty? /b In other words, the additional problem with the incident, that the animals were female, which is cited as proof that there were extenuating circumstances, is not in fact difficult at all. The Gemara elaborates: b Perhaps /b the cows were offered b upon a private altar, and /b this is b in accordance with /b the opinion b of Rav Adda bar Ahava, as Rav Adda bar Ahava says: From where /b is it derived b that a female burnt-offering is fit /b to be sacrificed b upon a private altar? As it is stated: “And Samuel took a milking lamb, and sacrificed it [ i vaya’alehu /i ] for a burnt-offering /b unto the Lord” (I Samuel 7:9). The phrase “milking lamb” indicates that it was a female, and yet Samuel sacrificed it upon a private altar.,The Gemara raises a difficulty: But the word b i vaya’alehu /i /b is masculine, which b means /b that the lamb was b a male. Rav Naḥman bar Yitzḥak says: /b Although the word is read in the masculine, b it is written /b in the feminine form, b i vaya’alah /i , /b which teaches that even a female lamb may be sacrificed on a private altar.,§ After concluding its discussion of the opinion of Rabbi Eliezer, the Gemara cites another resolution of the contradiction between the mishna and the i baraita /i . b Rabbi Yoḥa says: There is /b a clear b demarcation /b in the case of an animal with whom a man engaged in bestiality. If she is b less than three years /b old, b she becomes barren /b as a result of penetration, but if she is already b three years /b old, b she does not become barren. /b Although gentiles are generally suspected of engaging in bestiality, the i baraita /i rules that an animal that is less than three years old may be used as an offering because a gentile will refrain from engaging in bestiality with an animal that may become barren as a result of his actions., b They raised all of those refutations /b from the aforementioned verses which indicate that animals purchased from gentiles may be brought as offerings, and b he answered them /b by claiming that the animals being offered were b less than three years /b old. The Gemara reexamines one of the objections. b Come /b and b hear, /b as the verse states: b “And they sacrificed the cattle as a burnt-offering unto the Lord” /b (I Samuel 6:14). Rabbi Yoḥa explained that although b in /b that incident the cattle had been owned by Philistines, they were b less than three years /b old, and it was therefore presumed that the Philistines had not engaged in bestiality with them.,The Gemara cites a refutation of Rabbi Yoḥa’s answer: b Rav Huna, son of Rabbi Natan, objects to this: If so, /b then b this is /b also true with regard to the verse: “And they took two nursing cows and tied them to the cart b and shut up their calves at home” /b (I Samuel 6:10). According to Rabbi Yoḥa, the verse is necessarily referring to cows that are b less than three years /b old., b And can /b a cow that is b less than three years /b old b give birth? But isn’t it taught /b in a i baraita /i : With regard to b a cow or a donkey /b purchased from a gentile when they were less b than three years /b old, the first of their offspring born after the purchase is b certainly /b reserved b for the priest, /b who is entitled to the firstborn of a cow or donkey owned by a Jew. b From this /b point b forward, /b i.e., if they were older than three years at the time of the sale, it is b uncertain /b whether or not the offspring is the firstborn. This indicates that an animal does not bear offspring within the first three years of its life. Since the cows in the verse had already given birth, they could not have been less than three years old, as Rabbi Yoḥa claimed. The Gemara concludes: b Rather, it is clear as we initially answered, /b i.e., Rabbi Yoḥa’s suggestion is rejected, and the actions in that verse were due to a provisional edict.,§ The Gemara further analyzes the episode involving the cows sent by the Philistines. The verse states: b “And the cattle took the straight [ i vayyisharna /i ] way, on the way to Beit Shemesh; /b they went along the highway, lowing as they went” (I Samuel 6:12). The Gemara asks: b What /b is the meaning of the word b i vayyisharna /i ? Rabbi Yoḥa says in the name of Rabbi Meir: /b It means b that they recited a song [ i shira /i ]. And Rav Zutra bar Toviyya /b says that b Rav says: /b It means b that they straightened [ i yishru /i ] their faces /b so that they were b opposite the Ark and recited a song. /b ,The Gemara asks: b And what song did they recite? Rabbi Yoḥa says in the name of Rabbi Meir: /b They recited the song that follows the verse: b “Then sang Moses and the children of Israel /b this song unto the Lord” (Exodus 15:1). b And Rabbi Yoḥa himself says /b that it was: b “And on that day shall you say: Give thanks unto the Lord, proclaim His name, /b declare His doings among the peoples, make mention that His name is exalted” (Isaiah 12:4)., b And Rabbi Shimon ben Lakish says /b that it was b an orphaned psalm, /b i.e., a psalm whose author and the event to which it makes reference are not specified. The psalm begins with: b “A Psalm. O sing unto the Lord a new song, for He has done marvelous things; His right hand, and His holy arm, have wrought salvation for Him” /b (Psalms 98:1). b Rabbi Elazar says /b that it was the psalm beginning with: b “The Lord reigns; let the peoples tremble” /b (Psalms 99:1)., b Rabbi Shmuel bar Naḥmani says /b that it was the Psalm beginning: b “The Lord reigns; He is clothed in majesty” /b (Psalms 93:1). b Rabbi Yitzḥak Nappaḥa says: /b They did not recite a verse found in the Bible, but rather, the following song: b Sing, sing, acacia; ascend in all your glory; overlaid with golden embroidery, exalted by the book [ i devir /i ] of the palace, and magnificent with jewels. /b The song alludes to the Ark of the Covet, which was made of acacia wood and covered with gold. The expression: Book of the palace, is a reference to the Torah scroll that was placed in the Ark., b Rav Ashi teaches this /b statement b of Rabbi Yitzḥak in relation to this /b verse: b “And it came to pass, when the Ark set forward, that Moses said: Rise up, O Lord, /b and let Your enemies be scattered” (Numbers 10:35). The Gemara asks: b What did the Jewish people recite /b at this juncture? b Rabbi Yitzḥak says /b that they recited: b Sing, sing, acacia, /b ascend in all your glory; overlaid with golden embroidery, exalted by the book of the palace, and magnificent with jewels.,§ Apropos the mention of the term i devir /i , the Gemara discusses its etymology. b Rav said: On what /b basis b do the Persians call a book [ i sifra /i ] /b by the term b i devir /i ? /b They derive it b from here: “Now the name of Debir [ i devir /i ] beforehand was Kiriath Sefer” /b (Judges 1:11). Since the name i devir /i was changed to Kiriath Sefer, the Persians referred to a i sifra /i , i.e., a book, as i devir /i .,The Gemara examines the etymology of another term coined by the Persians. b Rav Ashi said: On what /b basis b do the Persians call a menstruating woman /b by the term b i dashtana /i ? /b It is b from here, /b a verse in which Rachel claims to be a menstruating woman: b “For the manner of women is upon me [ i derekh nashim li /i ]” /b (Genesis 31:35). The word i dashtana /i is a shortened form of the phrase i derekh nashim /i . |
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| 51. Septuagint, 4 Maccabees, 49 Tagged with subjects: •r. dimi Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 353 |
| 52. Anon., Pesiqta De Rav Kahana, 9.9, 17.5, 27.1 Tagged with subjects: •r. dimi •dimi (r.) Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 196; Levine (2005), The Ancient Synagogue, The First Thousand Years, 444 |
| 53. Anon., Tanhuma, None Tagged with subjects: •r. dimi Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 444 |
