1. Septuagint, Tobit, 4.19, 13.2 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •r. eliezer Found in books: Schwartz (2008), 2 Maccabees, 291 | 4.19. Bless the Lord God on every occasion; ask him that your ways may be made straight and that all your paths and plans may prosper. For none of the nations has understanding; but the Lord himself gives all good things, and according to his will he humbles whomever he wishes. "So, my son, remember my commands, and do not let them be blotted out of your mind. 13.2. For he afflicts, and he shows mercy;he leads down to Hades, and brings up again,and there is no one who can escape his hand. |
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2. Hebrew Bible, Hosea, 5.1 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •eliezer, r. Found in books: Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 75| 5.1. "שִׁמְעוּ־זֹאת הַכֹּהֲנִים וְהַקְשִׁיבוּ בֵּית יִשְׂרָאֵל וּבֵית הַמֶּלֶךְ הַאֲזִינוּ כִּי לָכֶם הַמִּשְׁפָּט כִּי־פַח הֱיִיתֶם לְמִצְפָּה וְרֶשֶׁת פְּרוּשָׂה עַל־תָּבוֹר׃", 5.1. "הָיוּ שָׂרֵי יְהוּדָה כְּמַסִּיגֵי גְּבוּל עֲלֵיהֶם אֶשְׁפּוֹךְ כַּמַּיִם עֶבְרָתִי׃", | 5.1. "Hear this, O ye priests, And attend, ye house of Israel, And give ear, O house of the king, For unto you pertaineth the judgment; For ye have been a snare on Mizpah, And a net spread upon Tabor.", |
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3. Hebrew Bible, Proverbs, 5.8, 7.26, 23.1-23.2, 27.2 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •eliezer, r. •eliezer, r., and shame •r. eliezer Found in books: Rosen-Zvi (2011), Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity. 98; Rubenstein (2003), The Culture of the Babylonian Talmud. 74; Schwartz (2008), 2 Maccabees, 291| 5.8. "הַרְחֵק מֵעָלֶיהָ דַרְכֶּךָ וְאַל־תִּקְרַב אֶל־פֶּתַח בֵּיתָהּ׃", 7.26. "כִּי־רַבִּים חֲלָלִים הִפִּילָה וַעֲצֻמִים כָּל־הֲרֻגֶיהָ׃", 23.1. "כִּי־תֵשֵׁב לִלְחוֹם אֶת־מוֹשֵׁל בִּין תָּבִין אֶת־אֲשֶׁר לְפָנֶיךָ׃", 23.1. "אַל־תַּסֵּג גְּבוּל עוֹלָם וּבִשְׂדֵי יְתוֹמִים אַל־תָּבֹא׃", 23.2. "אַל־תְּהִי בְסֹבְאֵי־יָיִן בְּזֹלֲלֵי בָשָׂר לָמוֹ׃", 23.2. "וְשַׂמְתָּ שַׂכִּין בְּלֹעֶךָ אִם־בַּעַל נֶפֶשׁ אָתָּה׃", 27.2. "שְׁאוֹל ואבדה [וַאֲבַדּוֹ] לֹא תִשְׂבַּעְנָה וְעֵינֵי הָאָדָם לֹא תִשְׂבַּעְנָה׃", 27.2. "יְהַלֶּלְךָ זָר וְלֹא־פִיךָ נָכְרִי וְאַל־שְׂפָתֶיךָ׃", | 5.8. "Remove thy way far from her, And come not nigh the door of her house;", 7.26. "For she hath cast down many wounded; Yea, a mighty host are all her slain.", 23.1. "When thou sittest to eat with a ruler, consider well him that is before thee;", 23.2. "And put a knife to thy throat, if thou be a man given to appetite.", 27.2. "Let another man praise thee, and not thine own mouth; A stranger, and not thine own lips.", |
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4. Hebrew Bible, Numbers, 5.11-5.31, 9.2, 12.14 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •torah, rabbinic debates on teaching women, r. eliezers view •eliezer, r. Found in books: Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 203, 207; Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 42| 5.11. "וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃", 5.12. "דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם אִישׁ אִישׁ כִּי־תִשְׂטֶה אִשְׁתּוֹ וּמָעֲלָה בוֹ מָעַל׃", 5.13. "וְשָׁכַב אִישׁ אֹתָהּ שִׁכְבַת־זֶרַע וְנֶעְלַם מֵעֵינֵי אִישָׁהּ וְנִסְתְּרָה וְהִיא נִטְמָאָה וְעֵד אֵין בָּהּ וְהִוא לֹא נִתְפָּשָׂה׃", 5.14. "וְעָבַר עָלָיו רוּחַ־קִנְאָה וְקִנֵּא אֶת־אִשְׁתּוֹ וְהִוא נִטְמָאָה אוֹ־עָבַר עָלָיו רוּחַ־קִנְאָה וְקִנֵּא אֶת־אִשְׁתּוֹ וְהִיא לֹא נִטְמָאָה׃", 5.15. "וְהֵבִיא הָאִישׁ אֶת־אִשְׁתּוֹ אֶל־הַכֹּהֵן וְהֵבִיא אֶת־קָרְבָּנָהּ עָלֶיהָ עֲשִׂירִת הָאֵיפָה קֶמַח שְׂעֹרִים לֹא־יִצֹק עָלָיו שֶׁמֶן וְלֹא־יִתֵּן עָלָיו לְבֹנָה כִּי־מִנְחַת קְנָאֹת הוּא מִנְחַת זִכָּרוֹן מַזְכֶּרֶת עָוֺן׃", 5.16. "וְהִקְרִיב אֹתָהּ הַכֹּהֵן וְהֶעֱמִדָהּ לִפְנֵי יְהוָה׃", 5.17. "וְלָקַח הַכֹּהֵן מַיִם קְדֹשִׁים בִּכְלִי־חָרֶשׂ וּמִן־הֶעָפָר אֲשֶׁר יִהְיֶה בְּקַרְקַע הַמִּשְׁכָּן יִקַּח הַכֹּהֵן וְנָתַן אֶל־הַמָּיִם׃", 5.18. "וְהֶעֱמִיד הַכֹּהֵן אֶת־הָאִשָּׁה לִפְנֵי יְהוָה וּפָרַע אֶת־רֹאשׁ הָאִשָּׁה וְנָתַן עַל־כַּפֶּיהָ אֵת מִנְחַת הַזִּכָּרוֹן מִנְחַת קְנָאֹת הִוא וּבְיַד הַכֹּהֵן יִהְיוּ מֵי הַמָּרִים הַמְאָרֲרִים׃", 5.19. "וְהִשְׁבִּיעַ אֹתָהּ הַכֹּהֵן וְאָמַר אֶל־הָאִשָּׁה אִם־לֹא שָׁכַב אִישׁ אֹתָךְ וְאִם־לֹא שָׂטִית טֻמְאָה תַּחַת אִישֵׁךְ הִנָּקִי מִמֵּי הַמָּרִים הַמְאָרֲרִים הָאֵלֶּה׃", 5.21. "וְהִשְׁבִּיעַ הַכֹּהֵן אֶת־הָאִשָּׁה בִּשְׁבֻעַת הָאָלָה וְאָמַר הַכֹּהֵן לָאִשָּׁה יִתֵּן יְהוָה אוֹתָךְ לְאָלָה וְלִשְׁבֻעָה בְּתוֹךְ עַמֵּךְ בְּתֵת יְהוָה אֶת־יְרֵכֵךְ נֹפֶלֶת וְאֶת־בִּטְנֵךְ צָבָה׃", 5.22. "וּבָאוּ הַמַּיִם הַמְאָרְרִים הָאֵלֶּה בְּמֵעַיִךְ לַצְבּוֹת בֶּטֶן וְלַנְפִּל יָרֵךְ וְאָמְרָה הָאִשָּׁה אָמֵן אָמֵן׃", 5.23. "וְכָתַב אֶת־הָאָלֹת הָאֵלֶּה הַכֹּהֵן בַּסֵּפֶר וּמָחָה אֶל־מֵי הַמָּרִים׃", 5.24. "וְהִשְׁקָה אֶת־הָאִשָּׁה אֶת־מֵי הַמָּרִים הַמְאָרֲרִים וּבָאוּ בָהּ הַמַּיִם הַמְאָרֲרִים לְמָרִים׃", 5.25. "וְלָקַח הַכֹּהֵן מִיַּד הָאִשָּׁה אֵת מִנְחַת הַקְּנָאֹת וְהֵנִיף אֶת־הַמִּנְחָה לִפְנֵי יְהוָה וְהִקְרִיב אֹתָהּ אֶל־הַמִּזְבֵּחַ׃", 5.26. "וְקָמַץ הַכֹּהֵן מִן־הַמִּנְחָה אֶת־אַזְכָּרָתָהּ וְהִקְטִיר הַמִּזְבֵּחָה וְאַחַר יַשְׁקֶה אֶת־הָאִשָּׁה אֶת־הַמָּיִם׃", 5.27. "וְהִשְׁקָהּ אֶת־הַמַּיִם וְהָיְתָה אִם־נִטְמְאָה וַתִּמְעֹל מַעַל בְּאִישָׁהּ וּבָאוּ בָהּ הַמַּיִם הַמְאָרֲרִים לְמָרִים וְצָבְתָה בִטְנָהּ וְנָפְלָה יְרֵכָהּ וְהָיְתָה הָאִשָּׁה לְאָלָה בְּקֶרֶב עַמָּהּ׃", 5.28. "וְאִם־לֹא נִטְמְאָה הָאִשָּׁה וּטְהֹרָה הִוא וְנִקְּתָה וְנִזְרְעָה זָרַע׃", 5.29. "זֹאת תּוֹרַת הַקְּנָאֹת אֲשֶׁר תִּשְׂטֶה אִשָּׁה תַּחַת אִישָׁהּ וְנִטְמָאָה׃", 5.31. "וְנִקָּה הָאִישׁ מֵעָוֺן וְהָאִשָּׁה הַהִוא תִּשָּׂא אֶת־עֲוֺנָהּ׃", 9.2. "וְיַעֲשׂוּ בְנֵי־יִשְׂרָאֵל אֶת־הַפָּסַח בְּמוֹעֲדוֹ׃", 9.2. "וְיֵשׁ אֲשֶׁר יִהְיֶה הֶעָנָן יָמִים מִסְפָּר עַל־הַמִּשְׁכָּן עַל־פִּי יְהוָה יַחֲנוּ וְעַל־פִּי יְהוָה יִסָּעוּ׃", 12.14. "וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה וְאָבִיהָ יָרֹק יָרַק בְּפָנֶיהָ הֲלֹא תִכָּלֵם שִׁבְעַת יָמִים תִּסָּגֵר שִׁבְעַת יָמִים מִחוּץ לַמַּחֲנֶה וְאַחַר תֵּאָסֵף׃", | 5.11. "And the LORD spoke unto Moses, saying:", 5.12. "Speak unto the children of Israel, and say unto them: If any man’s wife go aside, and act unfaithfully against him,", 5.13. "and a man lie with her carnally, and it be hid from the eyes of her husband, she being defiled secretly, and there be no witness against her, neither she be taken in the act;", 5.14. "and the spirit of jealousy come upon him, and he warned his wife, and she be defiled; or if the spirit of jealousy come upon him, and he warned his wife, and she be not defiled;", 5.15. "then shall the man bring his wife unto the priest, and shall bring her offering for her, the tenth part of an ephah of barley meal; he shall pour no oil upon it, nor put frankincense thereon; for it is a meal-offering of jealousy, a meal-offering of memorial, bringing iniquity to remembrance.", 5.16. "And the priest shall bring her near, and set her before the LORD.", 5.17. "And the priest shall take holy water in an earthen vessel; and of the dust that is on the floor of the tabernacle the priest shall take, and put it into the water.", 5.18. "And the priest shall set the woman before the LORD, and let the hair of the woman’s head go loose, and put the meal-offering of memorial in her hands, which is the meal-offering of jealousy; and the priest shall have in his hand the water of bitterness that causeth the curse.", 5.19. "And the priest shall cause her to swear, and shall say unto the woman: ‘If no man have lain with thee, and if thou hast not gone aside to uncleanness, being under thy husband, be thou free from this water of bitterness that causeth the curse;", 5.20. "but if thou hast gone aside, being under thy husband, and if thou be defiled, and some man have lain with thee besides thy husband—", 5.21. "then the priest shall cause the woman to swear with the oath of cursing, and the priest shall say unto the woman—the LORD make thee a curse and an oath among thy people, when the LORD doth make thy thigh to fall away, and thy belly to swell;", 5.22. "and this water that causeth the curse shall go into thy bowels, and make thy belly to swell, and thy thigh to fall away’; and the woman shall say: ‘Amen, Amen.’", 5.23. "And the priest shall write these curses in a scroll, and he shall blot them out into the water of bitterness.", 5.24. "And he shall make the woman drink the water of bitterness that causeth the curse; and the water that causeth the curse shall enter into her and become bitter.", 5.25. "And the priest shall take the meal-offering of jealousy out of the woman’s hand, and shall wave the meal-offering before the LORD, and bring it unto the altar.", 5.26. "And the priest shall take a handful of the meal-offering, as the memorial-part thereof, and make it smoke upon the altar, and afterward shall make the woman drink the water.", 5.27. "And when he hath made her drink the water, then it shall come to pass, if she be defiled, and have acted unfaithfully against her husband, that the water that causeth the curse shall enter into her and become bitter, and her belly shall swell, and her thigh shall fall away; and the woman shall be a curse among her people.", 5.28. "And if the woman be not defiled, but be clean; then she shall be cleared, and shall conceive seed.", 5.29. "This is the law of jealousy, when a wife, being under her husband, goeth aside, and is defiled;", 5.30. "or when the spirit of jealousy cometh upon a man, and he be jealous over his wife; then shall he set the woman before the LORD, and the priest shall execute upon her all this law.", 5.31. "And the man shall be clear from iniquity, and that woman shall bear her iniquity.", 9.2. "’Let the children of Israel keep the passover in its appointed season.", 12.14. "And the LORD said unto Moses: ‘If her father had but spit in her face, should she not hide in shame seven days? let her be shut up without the camp seven days, and after that she shall be brought in again.’", |
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5. Hebrew Bible, Malachi, 3.23 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •eliezer, r. Found in books: Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 87| 3.23. "הִנֵּה אָנֹכִי שֹׁלֵחַ לָכֶם אֵת אֵלִיָּה הַנָּבִיא לִפְנֵי בּוֹא יוֹם יְהוָה הַגָּדוֹל וְהַנּוֹרָא׃", | 3.23. "Behold, I will send you Elijah the prophet Before the coming of the great and terrible day of the LORD.", |
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6. Hebrew Bible, Leviticus, 7.37, 21.13-21.14, 23.40 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •r. eliezer •eliezer, r., on amei ha’arets Found in books: Kanarek (2014), Biblical narrative and formation rabbinic law, 56, 57, 96, 97, 98; Rubenstein (2003), The Culture of the Babylonian Talmud. 127| 7.37. "זֹאת הַתּוֹרָה לָעֹלָה לַמִּנְחָה וְלַחַטָּאת וְלָאָשָׁם וְלַמִּלּוּאִים וּלְזֶבַח הַשְּׁלָמִים׃", 21.13. "וְהוּא אִשָּׁה בִבְתוּלֶיהָ יִקָּח׃", 21.14. "אַלְמָנָה וּגְרוּשָׁה וַחֲלָלָה זֹנָה אֶת־אֵלֶּה לֹא יִקָּח כִּי אִם־בְּתוּלָה מֵעַמָּיו יִקַּח אִשָּׁה׃", | 7.37. "This is the law of the burnt-offering, of the meal-offering, and of the sin-offering, and of the guilt-offering, and of the consecration-offering, and of the sacrifice of peace-offerings;", 21.13. "And he shall take a wife in her virginity.", 21.14. "A widow, or one divorced, or a profaned woman, or a harlot, these shall he not take; but a virgin of his own people shall he take to wife.", 23.40. "And ye shall take you on the first day the fruit of goodly trees, branches of palm-trees, and boughs of thick trees, and willows of the brook, and ye shall rejoice before the LORD your God seven days.", |
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7. Hebrew Bible, Psalms, 1.3, 25.14, 55.18, 78.18, 78.65, 91.15, 104.2, 121.4 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 135, 140, 178; Hayes (2022), The Literature of the Sages: A Re-Visioning, 79; Levine (2005), The Ancient Synagogue, The First Thousand Years, 546; Rubenstein (2003), The Culture of the Babylonian Talmud. 104| 1.3. "וְהָיָה כְּעֵץ שָׁתוּל עַל־פַּלְגֵי מָיִם אֲשֶׁר פִּרְיוֹ יִתֵּן בְּעִתּוֹ וְעָלֵהוּ לֹא־יִבּוֹל וְכֹל אֲשֶׁר־יַעֲשֶׂה יַצְלִיחַ׃", 25.14. "סוֹד יְהוָה לִירֵאָיו וּבְרִיתוֹ לְהוֹדִיעָם׃", 55.18. "עֶרֶב וָבֹקֶר וְצָהֳרַיִם אָשִׂיחָה וְאֶהֱמֶה וַיִּשְׁמַע קוֹלִי׃", 78.18. "וַיְנַסּוּ־אֵל בִּלְבָבָם לִשְׁאָל־אֹכֶל לְנַפְשָׁם׃", 78.65. "וַיִּקַץ כְּיָשֵׁן אֲדֹנָי כְּגִבּוֹר מִתְרוֹנֵן מִיָּיִן׃", 91.15. "יִקְרָאֵנִי וְאֶעֱנֵהוּ עִמּוֹ־אָנֹכִי בְצָרָה אֲחַלְּצֵהוּ וַאֲכַבְּדֵהוּ׃", 104.2. "תָּשֶׁת־חֹשֶׁךְ וִיהִי לָיְלָה בּוֹ־תִרְמֹשׂ כָּל־חַיְתוֹ־יָעַר׃", 104.2. "עֹטֶה־אוֹר כַּשַּׂלְמָה נוֹטֶה שָׁמַיִם כַּיְרִיעָה׃", 121.4. "הִנֵּה לֹא־יָנוּם וְלֹא יִישָׁן שׁוֹמֵר יִשְׂרָאֵל׃", | 1.3. "And he shall be like a tree planted by streams of water, that bringeth forth its fruit in its season, and whose leaf doth not wither; and in whatsoever he doeth he shall prosper.", 25.14. "The counsel of the LORD is with them that fear Him; And His covet, to make them know it.", 55.18. "Evening, and morning, and at noon, will I complain, and moan; And He hath heard my voice.", 78.18. "And they tried God in their heart By asking food for their craving.", 78.65. "Then the Lord awaked as one asleep, Like a mighty man recovering from wine.", 91.15. "He shall call upon Me, and I will answer him; I will be with him in trouble; I will rescue him, and bring him to honour.", 104.2. "Who coverest Thyself with light as with a garment, who stretchest out the heavens like a curtain;", 121.4. "Behold, He that keepeth Israel Doth neither slumber nor sleep.", |
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8. Hebrew Bible, Exodus, 6.8, 14.30, 15.6, 17.12, 23.2, 24.6, 24.10, 32.8, 32.28 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •eliezer, r. •eliezer ha-darshan (r.) •eliezer (r.) •r. eliezer b. hyrcanus •r. eliezer •r. eliezer shammaite Found in books: Bar Asher Siegal (2013), Early Christian Monastic Literature and the Babylonian Talmud, 97; Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 135, 178, 355; Kanarek (2014), Biblical narrative and formation rabbinic law, 56; Levine (2005), The Ancient Synagogue, The First Thousand Years, 348; Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 87; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 11| 6.8. "וְהֵבֵאתִי אֶתְכֶם אֶל־הָאָרֶץ אֲשֶׁר נָשָׂאתִי אֶת־יָדִי לָתֵת אֹתָהּ לְאַבְרָהָם לְיִצְחָק וּלְיַעֲקֹב וְנָתַתִּי אֹתָהּ לָכֶם מוֹרָשָׁה אֲנִי יְהוָה׃", 15.6. "יְמִינְךָ יְהוָה נֶאְדָּרִי בַּכֹּחַ יְמִינְךָ יְהוָה תִּרְעַץ אוֹיֵב׃", 17.12. "וִידֵי מֹשֶׁה כְּבֵדִים וַיִּקְחוּ־אֶבֶן וַיָּשִׂימוּ תַחְתָּיו וַיֵּשֶׁב עָלֶיהָ וְאַהֲרֹן וְחוּר תָּמְכוּ בְיָדָיו מִזֶּה אֶחָד וּמִזֶּה אֶחָד וַיְהִי יָדָיו אֱמוּנָה עַד־בֹּא הַשָּׁמֶשׁ׃", 23.2. "הִנֵּה אָנֹכִי שֹׁלֵחַ מַלְאָךְ לְפָנֶיךָ לִשְׁמָרְךָ בַּדָּרֶךְ וְלַהֲבִיאֲךָ אֶל־הַמָּקוֹם אֲשֶׁר הֲכִנֹתִי׃", 23.2. "לֹא־תִהְיֶה אַחֲרֵי־רַבִּים לְרָעֹת וְלֹא־תַעֲנֶה עַל־רִב לִנְטֹת אַחֲרֵי רַבִּים לְהַטֹּת׃", 24.6. "וַיִּקַּח מֹשֶׁה חֲצִי הַדָּם וַיָּשֶׂם בָּאַגָּנֹת וַחֲצִי הַדָּם זָרַק עַל־הַמִּזְבֵּחַ׃", 32.8. "סָרוּ מַהֵר מִן־הַדֶּרֶךְ אֲשֶׁר צִוִּיתִם עָשׂוּ לָהֶם עֵגֶל מַסֵּכָה וַיִּשְׁתַּחֲווּ־לוֹ וַיִּזְבְּחוּ־לוֹ וַיֹּאמְרוּ אֵלֶּה אֱלֹהֶיךָ יִשְׂרָאֵל אֲשֶׁר הֶעֱלוּךָ מֵאֶרֶץ מִצְרָיִם׃", 32.28. "וַיַּעֲשׂוּ בְנֵי־לֵוִי כִּדְבַר מֹשֶׁה וַיִּפֹּל מִן־הָעָם בַּיּוֹם הַהוּא כִּשְׁלֹשֶׁת אַלְפֵי אִישׁ׃", | 6.8. "And I will bring you in unto the land, concerning which I lifted up My hand to give it to Abraham, to Isaac, and to Jacob; and I will give it you for a heritage: I am the LORD.’", 14.30. "Thus the LORD saved Israel that day out of the hand of the Egyptians; and Israel saw the Egyptians dead upon the sea-shore.", 15.6. "Thy right hand, O LORD, glorious in power, Thy right hand, O LORD, dasheth in pieces the enemy.", 17.12. "But Moses’hands were heavy; and they took a stone, and put it under him, and he sat thereon; and Aaron and Hur stayed up his hands, the one on the one side, and the other on the other side; and his hands were steady until the going down of the sun.", 23.2. "Thou shalt not follow a multitude to do evil; neither shalt thou bear witness in a cause to turn aside after a multitude to pervert justice;", 24.6. "And Moses took half of the blood, and put it in basins; and half of the blood he dashed against the altar.", 24.10. "and they saw the God of Israel; and there was under His feet the like of a paved work of sapphire stone, and the like of the very heaven for clearness.", 32.8. "they have turned aside quickly out of the way which I commanded them; they have made them a molten calf, and have worshipped it, and have sacrificed unto it, and said: This is thy god, O Israel, which brought thee up out of the land of Egypt.’", 32.28. "And the sons of Levi did according to the word of Moses; and there fell of the people that day about three thousand men.", |
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9. Hebrew Bible, Genesis, 22.1, 22.5, 22.13, 24.16, 26.3, 39.20-39.21 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •r. eliezer •eliezer, r., on amei ha’arets •eliezer (r.) Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 135; Kanarek (2014), Biblical narrative and formation rabbinic law, 56, 57, 96, 97, 98; Rubenstein (2003), The Culture of the Babylonian Talmud. 130| 22.1. "וַיְהִי אַחַר הַדְּבָרִים הָאֵלֶּה וְהָאֱלֹהִים נִסָּה אֶת־אַבְרָהָם וַיֹּאמֶר אֵלָיו אַבְרָהָם וַיֹּאמֶר הִנֵּנִי׃", 22.1. "וַיִּשְׁלַח אַבְרָהָם אֶת־יָדוֹ וַיִּקַּח אֶת־הַמַּאֲכֶלֶת לִשְׁחֹט אֶת־בְּנוֹ׃", 22.5. "וַיֹּאמֶר אַבְרָהָם אֶל־נְעָרָיו שְׁבוּ־לָכֶם פֹּה עִם־הַחֲמוֹר וַאֲנִי וְהַנַּעַר נֵלְכָה עַד־כֹּה וְנִשְׁתַּחֲוֶה וְנָשׁוּבָה אֲלֵיכֶם׃", 22.13. "וַיִּשָּׂא אַבְרָהָם אֶת־עֵינָיו וַיַּרְא וְהִנֵּה־אַיִל אַחַר נֶאֱחַז בַּסְּבַךְ בְּקַרְנָיו וַיֵּלֶךְ אַבְרָהָם וַיִּקַּח אֶת־הָאַיִל וַיַּעֲלֵהוּ לְעֹלָה תַּחַת בְּנוֹ׃", 24.16. "וְהַנַּעֲרָ טֹבַת מַרְאֶה מְאֹד בְּתוּלָה וְאִישׁ לֹא יְדָעָהּ וַתֵּרֶד הָעַיְנָה וַתְּמַלֵּא כַדָּהּ וַתָּעַל׃", 26.3. "גּוּר בָּאָרֶץ הַזֹּאת וְאֶהְיֶה עִמְּךָ וַאֲבָרְכֶךָּ כִּי־לְךָ וּלְזַרְעֲךָ אֶתֵּן אֶת־כָּל־הָאֲרָצֹת הָאֵל וַהֲקִמֹתִי אֶת־הַשְּׁבֻעָה אֲשֶׁר נִשְׁבַּעְתִּי לְאַבְרָהָם אָבִיךָ׃", 26.3. "וַיַּעַשׂ לָהֶם מִשְׁתֶּה וַיֹּאכְלוּ וַיִּשְׁתּוּ׃", 39.21. "וַיְהִי יְהוָה אֶת־יוֹסֵף וַיֵּט אֵלָיו חָסֶד וַיִּתֵּן חִנּוֹ בְּעֵינֵי שַׂר בֵּית־הַסֹּהַר׃", | 22.1. "And it came to pass after these things, that God did prove Abraham, and said unto him: ‘Abraham’; and he said: ‘Here am I.’", 22.5. "And Abraham said unto his young men: ‘Abide ye here with the ass, and I and the lad will go yonder; and we will worship, and come back to you.’", 22.13. "And Abraham lifted up his eyes, and looked, and behold behind him a ram caught in the thicket by his horns. And Abraham went and took the ram, and offered him up for a burnt-offering in the stead of his son.", 24.16. "And the damsel was very fair to look upon, a virgin, neither had any man known her; and she went down to the fountain, and filled her pitcher, and came up.", 26.3. "Sojourn in this land, and I will be with thee, and will bless thee; for unto thee, and unto thy seed, I will give all these lands, and I will establish the oath which I swore unto Abraham thy father;", 39.20. "And Joseph’s master took him, and put him into the prison, the place where the king’s prisoners were bound; and he was there in the prison.", 39.21. "But the LORD was with Joseph, and showed kindness unto him, and gave him favour in the sight of the keeper of the prison.", |
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10. Hebrew Bible, Deuteronomy, 1.5, 11.19, 15.1, 18.3, 18.9-18.12, 20.19, 24.1, 30.3, 30.12, 33.7 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Bar Asher Siegal (2013), Early Christian Monastic Literature and the Babylonian Talmud, 97; Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 135; Hayes (2022), The Literature of the Sages: A Re-Visioning, 71; Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 75, 207; Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 42; Mokhtarian (2021), Rabbis, Sorcerers, Kings, and Priests: The Culture of the Talmud in Ancient Iran. 128; Rubenstein (2003), The Culture of the Babylonian Talmud. 44, 55; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 86, 427| 1.5. "בְּעֵבֶר הַיַּרְדֵּן בְּאֶרֶץ מוֹאָב הוֹאִיל מֹשֶׁה בֵּאֵר אֶת־הַתּוֹרָה הַזֹּאת לֵאמֹר׃", 11.19. "וְלִמַּדְתֶּם אֹתָם אֶת־בְּנֵיכֶם לְדַבֵּר בָּם בְּשִׁבְתְּךָ בְּבֵיתֶךָ וּבְלֶכְתְּךָ בַדֶּרֶךְ וּבְשָׁכְבְּךָ וּבְקוּמֶךָ׃", 15.1. "מִקֵּץ שֶׁבַע־שָׁנִים תַּעֲשֶׂה שְׁמִטָּה׃", 15.1. "נָתוֹן תִּתֵּן לוֹ וְלֹא־יֵרַע לְבָבְךָ בְּתִתְּךָ לוֹ כִּי בִּגְלַל הַדָּבָר הַזֶּה יְבָרֶכְךָ יְהוָה אֱלֹהֶיךָ בְּכָל־מַעֲשֶׂךָ וּבְכֹל מִשְׁלַח יָדֶךָ׃", 18.3. "וְזֶה יִהְיֶה מִשְׁפַּט הַכֹּהֲנִים מֵאֵת הָעָם מֵאֵת זֹבְחֵי הַזֶּבַח אִם־שׁוֹר אִם־שֶׂה וְנָתַן לַכֹּהֵן הַזְּרֹעַ וְהַלְּחָיַיִם וְהַקֵּבָה׃", 18.9. "כִּי אַתָּה בָּא אֶל־הָאָרֶץ אֲשֶׁר־יְהוָה אֱלֹהֶיךָ נֹתֵן לָךְ לֹא־תִלְמַד לַעֲשׂוֹת כְּתוֹעֲבֹת הַגּוֹיִם הָהֵם׃", 18.11. "וְחֹבֵר חָבֶר וְשֹׁאֵל אוֹב וְיִדְּעֹנִי וְדֹרֵשׁ אֶל־הַמֵּתִים׃", 18.12. "כִּי־תוֹעֲבַת יְהוָה כָּל־עֹשֵׂה אֵלֶּה וּבִגְלַל הַתּוֹעֵבֹת הָאֵלֶּה יְהוָה אֱלֹהֶיךָ מוֹרִישׁ אוֹתָם מִפָּנֶיךָ׃", 20.19. "כִּי־תָצוּר אֶל־עִיר יָמִים רַבִּים לְהִלָּחֵם עָלֶיהָ לְתָפְשָׂהּ לֹא־תַשְׁחִית אֶת־עֵצָהּ לִנְדֹּחַ עָלָיו גַּרְזֶן כִּי מִמֶּנּוּ תֹאכֵל וְאֹתוֹ לֹא תִכְרֹת כִּי הָאָדָם עֵץ הַשָּׂדֶה לָבֹא מִפָּנֶיךָ בַּמָּצוֹר׃", 24.1. "כִּי־תַשֶּׁה בְרֵעֲךָ מַשַּׁאת מְאוּמָה לֹא־תָבֹא אֶל־בֵּיתוֹ לַעֲבֹט עֲבֹטוֹ׃", 24.1. "כִּי־יִקַּח אִישׁ אִשָּׁה וּבְעָלָהּ וְהָיָה אִם־לֹא תִמְצָא־חֵן בְּעֵינָיו כִּי־מָצָא בָהּ עֶרְוַת דָּבָר וְכָתַב לָהּ סֵפֶר כְּרִיתֻת וְנָתַן בְּיָדָהּ וְשִׁלְּחָהּ מִבֵּיתוֹ׃", 30.3. "וְשָׁב יְהוָה אֱלֹהֶיךָ אֶת־שְׁבוּתְךָ וְרִחֲמֶךָ וְשָׁב וְקִבֶּצְךָ מִכָּל־הָעַמִּים אֲשֶׁר הֱפִיצְךָ יְהוָה אֱלֹהֶיךָ שָׁמָּה׃", 30.12. "לֹא בַשָּׁמַיִם הִוא לֵאמֹר מִי יַעֲלֶה־לָּנוּ הַשָּׁמַיְמָה וְיִקָּחֶהָ לָּנוּ וְיַשְׁמִעֵנוּ אֹתָהּ וְנַעֲשֶׂנָּה׃", 33.7. "וְזֹאת לִיהוּדָה וַיֹּאמַר שְׁמַע יְהוָה קוֹל יְהוּדָה וְאֶל־עַמּוֹ תְּבִיאֶנּוּ יָדָיו רָב לוֹ וְעֵזֶר מִצָּרָיו תִּהְיֶה׃", | 1.5. "beyond the Jordan, in the land of Moab, took Moses upon him to expound this law, saying:", 11.19. "And ye shall teach them your children, talking of them, when thou sittest in thy house, and when thou walkest by the way, and when thou liest down, and when thou risest up.", 15.1. "At the end of every seven years thou shalt make a release.", 18.3. "And this shall be the priests’due from the people, from them that offer a sacrifice, whether it be ox or sheep, that they shall give unto the priest the shoulder, and the two cheeks, and the maw.", 18.9. "When thou art come into the land which the LORD thy God giveth thee, thou shalt not learn to do after the abominations of those nations.", 18.10. "There shall not be found among you any one that maketh his son or his daughter to pass through the fire, one that useth divination, a soothsayer, or an enchanter, or a sorcerer,", 18.11. "or a charmer, or one that consulteth a ghost or a familiar spirit, or a necromancer.", 18.12. "For whosoever doeth these things is an abomination unto the LORD; and because of these abominations the LORD thy God is driving them out from before thee.", 20.19. "When thou shalt besiege a city a long time, in making war against it to take it, thou shalt not destroy the trees thereof by wielding an axe against them; for thou mayest eat of them, but thou shalt not cut them down; for is the tree of the field man, that it should be besieged of thee?", 24.1. "When a man taketh a wife, and marrieth her, then it cometh to pass, if she find no favour in his eyes, because he hath found some unseemly thing in her, that he writeth her a bill of divorcement, and giveth it in her hand, and sendeth her out of his house,", 30.3. "that then the LORD thy God will turn thy captivity, and have compassion upon thee, and will return and gather thee from all the peoples, whither the LORD thy God hath scattered thee.", 30.12. "It is not in heaven, that thou shouldest say: ‘Who shall go up for us to heaven, and bring it unto us, and make us to hear it, that we may do it?’", 33.7. "And this for Judah, and he said: Hear, LORD, the voice of Judah, And bring him in unto his people; His hands shall contend for him, And Thou shalt be a help against his adversaries.", |
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11. Hebrew Bible, Song of Songs, 4.8 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •eliezer (r.) Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 135| 4.8. "אִתִּי מִלְּבָנוֹן כַּלָּה אִתִּי מִלְּבָנוֹן תָּבוֹאִי תָּשׁוּרִי מֵרֹאשׁ אֲמָנָה מֵרֹאשׁ שְׂנִיר וְחֶרְמוֹן מִמְּעֹנוֹת אֲרָיוֹת מֵהַרְרֵי נְמֵרִים׃", | 4.8. Come with me from Lebanon, my bride, With me from Lebanon; Look from the top of Amana, From the top of Senir and Hermon, From the lions’dens, From the mountains of the leopards. |
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12. Hebrew Bible, Amos, 1.2 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •eliezer (r.) Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 162| 1.2. "וַיֹּאמַר יְהוָה מִצִיּוֹן יִשְׁאָג וּמִירוּשָׁלִַם יִתֵּן קוֹלוֹ וְאָבְלוּ נְאוֹת הָרֹעִים וְיָבֵשׁ רֹאשׁ הַכַּרְמֶל׃", | 1.2. "And he said: The LORD roareth from Zion, And uttereth His voice from Jerusalem; and the pastures of the shepherds shall mourn, and the top of Carmel shall wither.", |
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13. Hebrew Bible, Isaiah, 43.14, 56.1, 63.1, 63.9 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •eliezer (r.) •eliezer ha-darshan (r.) Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 135, 355| 43.14. "כֹּה־אָמַר יְהוָה גֹּאַלְכֶם קְדוֹשׁ יִשְׂרָאֵל לְמַעַנְכֶם שִׁלַּחְתִּי בָבֶלָה וְהוֹרַדְתִּי בָרִיחִים כֻּלָּם וְכַשְׂדִּים בָּאֳנִיּוֹת רִנָּתָם׃", 56.1. "צפו [צֹפָיו] עִוְרִים כֻּלָּם לֹא יָדָעוּ כֻּלָּם כְּלָבִים אִלְּמִים לֹא יוּכְלוּ לִנְבֹּחַ הֹזִים שֹׁכְבִים אֹהֲבֵי לָנוּם׃", 56.1. "כֹּה אָמַר יְהוָה שִׁמְרוּ מִשְׁפָּט וַעֲשׂוּ צְדָקָה כִּי־קְרוֹבָה יְשׁוּעָתִי לָבוֹא וְצִדְקָתִי לְהִגָּלוֹת׃", 63.1. "וְהֵמָּה מָרוּ וְעִצְּבוּ אֶת־רוּחַ קָדְשׁוֹ וַיֵּהָפֵךְ לָהֶם לְאוֹיֵב הוּא נִלְחַם־בָּם׃", 63.1. "מִי־זֶה בָּא מֵאֱדוֹם חֲמוּץ בְּגָדִים מִבָּצְרָה זֶה הָדוּר בִּלְבוּשׁוֹ צֹעֶה בְּרֹב כֹּחוֹ אֲנִי מְדַבֵּר בִּצְדָקָה רַב לְהוֹשִׁיעַ׃", 63.9. "בְּכָל־צָרָתָם לא [לוֹ] צָר וּמַלְאַךְ פָּנָיו הוֹשִׁיעָם בְּאַהֲבָתוֹ וּבְחֶמְלָתוֹ הוּא גְאָלָם וַיְנַטְּלֵם וַיְנַשְּׂאֵם כָּל־יְמֵי עוֹלָם׃", | 43.14. "Thus saith the LORD, your Redeemer, The Holy One of Israel: For your sake I have sent to Babylon, And I will bring down all of them as fugitives, even the Chaldeans, in the ships of their shouting.", 56.1. "Thus saith the LORD: Keep ye justice, and do righteousness; For My salvation is near to come, And My favour to be revealed.", 63.1. "’Who is this that cometh from Edom, with crimsoned garments from Bozrah? This that is glorious in his apparel, stately in the greatness of his strength?’— ’I that speak in victory, mighty to save.’—", 63.9. "In all their affliction He was afflicted, and the angel of His presence saved them; in His love and in His pity He redeemed them; And He bore them, and carried them all the days of old. .", |
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14. Hebrew Bible, Jeremiah, 13.17, 25.29-25.30, 31.27 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •eliezer (r.) •eliezer, r., on amei ha’arets Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 162, 163; Rubenstein (2003), The Culture of the Babylonian Talmud. 130| 13.17. "וְאִם לֹא תִשְׁמָעוּהָ בְּמִסְתָּרִים תִּבְכֶּה־נַפְשִׁי מִפְּנֵי גֵוָה וְדָמֹעַ תִּדְמַע וְתֵרַד עֵינִי דִּמְעָה כִּי נִשְׁבָּה עֵדֶר יְהוָה׃", 25.29. "כִּי הִנֵּה בָעִיר אֲשֶׁר נִקְרָא־שְׁמִי עָלֶיהָ אָנֹכִי מֵחֵל לְהָרַע וְאַתֶּם הִנָּקֵה תִנָּקוּ לֹא תִנָּקוּ כִּי חֶרֶב אֲנִי קֹרֵא עַל־כָּל־יֹשְׁבֵי הָאָרֶץ נְאֻם יְהוָה צְבָאוֹת׃", 31.27. "הִנֵּה יָמִים בָּאִים נְאֻם־יְהוָה וְזָרַעְתִּי אֶת־בֵּית יִשְׂרָאֵל וְאֶת־בֵּית יְהוּדָה זֶרַע אָדָם וְזֶרַע בְּהֵמָה׃", | 13.17. "But if ye will not hear it, My soul shall weep in secret for your pride; And mine eyes shall weep sore, and run down with tears, Because the LORD’S flock is carried away captive.", 25.29. "For, lo, I begin to bring evil on the city whereupon My name is called, and should ye be utterly unpunished? Ye shall not be unpunished; for I will call for a sword upon all the inhabitants of the earth, saith the LORD of hosts.", 25.30. "Therefore prophesy thou against them all these words, and say unto them: The LORD doth roar from on high, And utter His voice from His holy habitation; He doth mightily roar because of His fold; He giveth a shout, as they that tread the grapes, Against all the inhabitants of the earth.", 31.27. "Behold, the days come, saith the LORD, that I will sow the house of Israel and the house of Judah with the seed of man, and with the seed of beast.", |
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15. Hebrew Bible, Judges, 9.38 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •eliezer, r., and violence Found in books: Rubenstein (2003), The Culture of the Babylonian Talmud. 181| 9.38. "וַיֹּאמֶר אֵלָיו זְבֻל אַיֵּה אֵפוֹא פִיךָ אֲשֶׁר תֹּאמַר מִי אֲבִימֶלֶךְ כִּי נַעַבְדֶנּוּ הֲלֹא זֶה הָעָם אֲשֶׁר מָאַסְתָּה בּוֹ צֵא־נָא עַתָּה וְהִלָּחֶם בּוֹ׃", | 9.38. "Then Zevul said to him, Where is now thy mouth, with which thou didst say, Who is Avimelekh, that we should serve him? is not this the people that thou hast despised? go out, I pray now, and fight with them.", |
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16. Hebrew Bible, 2 Samuel, 7.23 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •eliezer (r.) Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 135, 140| 7.23. "וּמִי כְעַמְּךָ כְּיִשְׂרָאֵל גּוֹי אֶחָד בָּאָרֶץ אֲשֶׁר הָלְכוּ־אֱלֹהִים לִפְדּוֹת־לוֹ לְעָם וְלָשׂוּם לוֹ שֵׁם וְלַעֲשׂוֹת לָכֶם הַגְּדוּלָּה וְנֹרָאוֹת לְאַרְצֶךָ מִפְּנֵי עַמְּךָ אֲשֶׁר פָּדִיתָ לְּךָ מִמִּצְרַיִם גּוֹיִם וֵאלֹהָיו׃", | 7.23. "And what one nation in the earth is like Thy people, like Yisra᾽el, whom God went to redeem for a people to himself, and to make himself a name, and to do like the great things and terrible which Thou didst for Thy land, by driving out from before Thy people, whom Thou didst redeem to Thee from Miżrayim, the nations and their gods?", |
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17. Hebrew Bible, 1 Samuel, 1.6, 2.27, 16.18 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •eliezer (r.) •eliezer, r., and hyperbole Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 135; Rubenstein (2003), The Culture of the Babylonian Talmud. 45| 1.6. "וְכִעֲסַתָּה צָרָתָהּ גַּם־כַּעַס בַּעֲבוּר הַרְּעִמָהּ כִּי־סָגַר יְהוָה בְּעַד רַחְמָהּ׃", 2.27. "וַיָּבֹא אִישׁ־אֱלֹהִים אֶל־עֵלִי וַיֹּאמֶר אֵלָיו כֹּה אָמַר יְהוָה הֲנִגְלֹה נִגְלֵיתִי אֶל־בֵּית אָבִיךָ בִּהְיוֹתָם בְּמִצְרַיִם לְבֵית פַּרְעֹה׃", 16.18. "וַיַּעַן אֶחָד מֵהַנְּעָרִים וַיֹּאמֶר הִנֵּה רָאִיתִי בֵּן לְיִשַׁי בֵּית הַלַּחְמִי יֹדֵעַ נַגֵּן וְגִבּוֹר חַיִל וְאִישׁ מִלְחָמָה וּנְבוֹן דָּבָר וְאִישׁ תֹּאַר וַיהוָה עִמּוֹ׃", | 1.6. "And her rival also provoked her sore, to make her fret, because the Lord had shut up her womb.", 2.27. "And there came a man of God to ῾Eli and said to him, Thus says the Lord, Did I not appear to the house of thy father, when they were in Miżrayim in the house of Par῾o?", 16.18. "Then answered one of the servants, and said, Behold, I have seen a son of Yishay the Bet-hallaĥmite, that knows how to play, and a fine warrior, and a man of war, and prudent in speech, and a comely person, and the Lord is with him.", |
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18. Hebrew Bible, 1 Chronicles, 17.21 (5th cent. BCE - 3rd cent. BCE) Tagged with subjects: •eliezer (r.) Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 140| 17.21. "וּמִי כְּעַמְּךָ יִשְׂרָאֵל גּוֹי אֶחָד בָּאָרֶץ אֲשֶׁר הָלַךְ הָאֱלֹהִים לִפְדּוֹת לוֹ עָם לָשׂוּם לְךָ שֵׁם גְּדֻלּוֹת וְנֹרָאוֹת לְגָרֵשׁ מִפְּנֵי עַמְּךָ אֲשֶׁר־פָּדִיתָ מִמִּצְרַיִם גּוֹיִם׃", | 17.21. "And who is like Thy people Israel, a nation one in the earth, whom God went to redeem unto Himself for a people, to make Thee a name by great and tremendous things, in driving out nations from before Thy people, whom Thou didst redeem out of Egypt.", |
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19. Plato, Republic, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Schwartz (2008), 2 Maccabees, 291| 569c. δουλείας ἐλευθέρων εἰς πῦρ δούλων δεσποτείας ἂν ἐμπεπτωκὼς εἴη, ἀντὶ τῆς πολλῆς ἐκείνης καὶ ἀκαίρου ἐλευθερίας τὴν χαλεπωτάτην τε καὶ πικροτάτην δούλων δουλείαν μεταμπισχόμενος. | 569c. into the fire of enslavement to slaves, and in exchange for that excessive and unseasonable liberty has clothed itself in the garb of the most cruel and bitter servile servitude. Yes indeed, he said, that is just what happens. Well, then, said I, shall we not be fairly justified in saying that we have sufficiently described the transformation of a democracy into a tyranny and the nature of the tyranny itself? Quite sufficiently, he said. |
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20. Hebrew Bible, Ecclesiastes, 10.5, 10.8 (5th cent. BCE - 2nd cent. BCE) Tagged with subjects: •eliezer, r., on conjugal duty •r. eliezer ben hyrcanus Found in books: Rubenstein (2003), The Culture of the Babylonian Talmud. 104; Swartz (2018), The Mechanics of Providence: The Workings of Ancient Jewish Magic and Mysticism. 77| 10.5. "יֵשׁ רָעָה רָאִיתִי תַּחַת הַשָּׁמֶשׁ כִּשְׁגָגָה שֶׁיֹּצָא מִלִּפְנֵי הַשַּׁלִּיט׃", 10.8. "חֹפֵר גּוּמָּץ בּוֹ יִפּוֹל וּפֹרֵץ גָּדֵר יִשְּׁכֶנּוּ נָחָשׁ׃", | 10.5. "There is an evil which I have seen under the sun, like an error which proceedeth from a ruler:", 10.8. "He that diggeth a pit shall fall into it; and whoso breaketh through a fence, a serpent shall bite him.", |
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21. Hebrew Bible, Zechariah, 10.11, 11.7 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •eliezer (r.) •eliezer, r. •eliezer, r., and violence Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 135; Rubenstein (2003), The Culture of the Babylonian Talmud. 55, 178| 10.11. "וְעָבַר בַּיָּם צָרָה וְהִכָּה בַיָּם גַּלִּים וְהֹבִישׁוּ כֹּל מְצוּלוֹת יְאֹר וְהוּרַד גְּאוֹן אַשּׁוּר וְשֵׁבֶט מִצְרַיִם יָסוּר׃", 11.7. "וָאֶרְעֶה אֶת־צֹאן הַהֲרֵגָה לָכֵן עֲנִיֵּי הַצֹּאן וָאֶקַּח־לִי שְׁנֵי מַקְלוֹת לְאַחַד קָרָאתִי נֹעַם וּלְאַחַד קָרָאתִי חֹבְלִים וָאֶרְעֶה אֶת־הַצֹּאן׃", | 10.11. "And over the sea affliction shall pass, And the waves shall be smitten in the sea, And all the depths of the Nile shall dry up; And the pride of Assyria shall be brought down, And the sceptre of Egypt shall depart away. .", 11.7. "So I fed the flock of slaughter, verily the poor of the flock. And I took unto me two staves; the one I called Graciousness, and the other I called Binders; and I fed the flock.", |
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| 22. Aristotle, Rhetoric, 3.1 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •eliezer, r. Found in books: Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 207 |
23. Septuagint, Tobit, 4.19, 13.2 (4th cent. BCE - 2nd cent. BCE) Tagged with subjects: •r. eliezer Found in books: Schwartz (2008), 2 Maccabees, 291 | 4.19. Bless the Lord God on every occasion; ask him that your ways may be made straight and that all your paths and plans may prosper. For none of the nations has understanding; but the Lord himself gives all good things, and according to his will he humbles whomever he wishes. "So, my son, remember my commands, and do not let them be blotted out of your mind. 13.2. For he afflicts, and he shows mercy;he leads down to Hades, and brings up again,and there is no one who can escape his hand. |
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24. Anon., 1 Enoch, 37-66, 68-71, 67 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 49 | 67. And in those days the word of God came unto me, and He said unto me: ' Noah, thy lot has come,Up before Me, a lot without blame, a lot of love and uprightness. And now the angels are making a wooden (building), and when they have completed that task I will place My hand upon it and preserve it, and there shall come forth from it the seed of life, and a change shall set in so that the,earth will not remain without inhabitant. And I will make fast thy sed before me for ever and ever, and I will spread abroad those who dwell with thee: it shall not be unfruitful on the face of the earth, but it shall be blessed and multiply on the earth in the name of the Lord.',And He will imprison those angels, who have shown unrighteousness, in that burning valley which my grandfather Enoch had formerly shown to me in the west among the mountains of gold,and silver and iron and soft metal and tin. And I saw that valley in which there was a great",convulsion and a convulsion of the waters. And when all this took place, from that fiery molten metal and from the convulsion thereof in that place, there was produced a smell of sulphur, and it was connected with those waters, and that valley of the angels who had led astray (mankind) burned,beneath that land. And through its valleys proceed streams of fire, where these angels are punished who had led astray those who dwell upon the earth.,But those waters shall in those days serve for the kings and the mighty and the exalted, and those who dwell on the earth, for the healing of the body, but for the punishment of the spirit; now their spirit is full of lust, that they may be punished in their body, for they have denied the Lord of Spirits,and see their punishment daily, and yet believe not in His name. And in proportion as the burning of their bodies becomes severe, a corresponding change shall take place in their spirit for ever and ever;,for before the Lord of Spirits none shall utter an idle word. For the judgement shall come upon them,,because they believe in the lust of their body and deny the Spirit of the Lord. And those same waters will undergo a change in those days; for when those angels are punished in these waters, these water-springs shall change their temperature, and when the angels ascend, this water of the,springs shall change and become cold. And I heard Michael answering and saying: ' This judgement wherewith the angels are judged is a testimony for the kings and the mighty who possess the",earth.' Because these waters of judgement minister to the healing of the body of the kings and the lust of their body; therefore they will not see and will not believe that those waters will change and become a fire which burns for ever." |
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25. Hebrew Bible, Daniel, 6.11 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •r. eliezer hismah Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 546| 6.11. "וְדָנִיֵּאל כְּדִי יְדַע דִּי־רְשִׁים כְּתָבָא עַל לְבַיְתֵהּ וְכַוִּין פְּתִיחָן לֵהּ בְּעִלִּיתֵהּ נֶגֶד יְרוּשְׁלֶם וְזִמְנִין תְּלָתָה בְיוֹמָא הוּא בָּרֵךְ עַל־בִּרְכוֹהִי וּמְצַלֵּא וּמוֹדֵא קֳדָם אֱלָהֵהּ כָּל־קֳבֵל דִּי־הֲוָא עָבֵד מִן־קַדְמַת דְּנָה׃", | 6.11. "And when Daniel knew that the writing was signed, he went into his house—now his windows were open in his upper chamber toward Jerusalem—and he kneeled upon his knees three times a day, and prayed, and gave thanks before his God, as he did aforetime.", |
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| 26. Dead Sea Scrolls, Damascus Covenant, 10.11, 12.6-12.11 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •r. eliezer shammaite Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 127, 284 |
27. Septuagint, 2 Maccabees, 2.2, 3.30, 4.13, 6.1, 6.9, 6.31, 7.18, 12.43-12.45, 14.42 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •r. eliezer Found in books: Schwartz (2008), 2 Maccabees, 291, 292 | 2.2. and that the prophet after giving them the law instructed those who were being deported not to forget the commandments of the Lord, nor to be led astray in their thoughts upon seeing the gold and silver statues and their adornment.' 3.30. they praised the Lord who had acted marvelously for his own place. And the temple, which a little while before was full of fear and disturbance, was filled with joy and gladness, now that the Almighty Lord had appeared.' 4.13. There was such an extreme of Hellenization and increase in the adoption of foreign ways because of the surpassing wickedness of Jason, who was ungodly and no high priest,' 6.1. Not long after this, the king sent an Athenian senator to compel the Jews to forsake the laws of their fathers and cease to live by the laws of God,' 6.9. and should slay those who did not choose to change over to Greek customs. One could see, therefore, the misery that had come upon them.' 6.31. So in this way he died, leaving in his death an example of nobility and a memorial of courage, not only to the young but to the great body of his nation.' 7.18. After him they brought forward the sixth. And when he was about to die, he said, 'Do not deceive yourself in vain. For we are suffering these things on our own account, because of our sins against our own God. Therefore astounding things have happened.' 12.43. He also took up a collection, man by man, to the amount of two thousand drachmas of silver, and sent it to Jerusalem to provide for a sin offering. In doing this he acted very well and honorably, taking account of the resurrection.' 12.44. For if he were not expecting that those who had fallen would rise again, it would have been superfluous and foolish to pray for the dead.' 12.45. But if he was looking to the splendid reward that is laid up for those who fall asleep in godliness, it was a holy and pious thought. Therefore he made atonement for the dead, that they might be delivered from their sin.' 14.42. preferring to die nobly rather than to fall into the hands of sinners and suffer outrages unworthy of his noble birth." |
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| 28. Dead Sea Scrolls, (Cairo Damascus Covenant) Cd-A, 10.11, 12.6-12.11 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •r. eliezer shammaite Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 127, 284 |
29. Mishnah, Yevamot, 8.3 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •eliezer, r. Found in books: Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 203| 8.3. "עַמּוֹנִי וּמוֹאָבִי, אֲסוּרִים, וְאִסּוּרָן אִסּוּר עוֹלָם, אֲבָל נְקֵבוֹתֵיהֶם מֻתָּרוֹת מִיָּד. מִצְרִי וַאֲדוֹמִי אֵינָם אֲסוּרִים אֶלָּא עַד שְׁלֹשָׁה דוֹרוֹת, אֶחָד זְכָרִים וְאֶחָד נְקֵבוֹת. רַבִּי שִׁמְעוֹן מַתִּיר אֶת הַנְּקֵבוֹת מִיָּד. אָמַר רַבִּי שִׁמְעוֹן, קַל וָחֹמֶר הַדְּבָרִים, וּמָה אִם בִּמְקוֹם שֶׁאָסַר אֶת הַזְּכָרִים אִסּוּר עוֹלָם, הִתִּיר אֶת הַנְּקֵבוֹת מִיָּד, מְקוֹם שֶׁלֹּא אָסַר אֶת הַזְּכָרִים אֶלָּא עַד שְׁלֹשָׁה דוֹרוֹת, אֵינוֹ דִין שֶׁנַּתִּיר אֶת הַנְּקֵבוֹת מִיָּד. אָמְרוּ לוֹ, אִם הֲלָכָה נְקַבֵּל, וְאִם לַדִּין, יֵשׁ תְּשׁוּבָה. אָמַר לָהֶם, לֹא כִי, הֲלָכָה אֲנִי אוֹמֵר. מַמְזֵרִין וּנְתִינִין, אֲסוּרִין, וְאִסּוּרָן אִסּוּר עוֹלָם, אֶחָד זְכָרִים, וְאֶחָד נְקֵבוֹת: \n", | 8.3. "An Ammonite and a Moabite are forbidden [to enter into the congregation of the Lord] and their prohibition is for ever. However, their women are permitted at once. An Egyptian and an Edomite are forbidden only until the third generation, whether they are males or females. Rabbi Shimon permits their women immediately. Said Rabbi Shimon: This is a kal vehomer: if where the males are forbidden for all time the females are permitted immediately, where the males are forbidden only until the third generation how much more should the females be permitted immediately. They said to him: If this is a halakhah, we shall accept it; but if it is only a logical reference, there is a refutation. He replied: This is not so, I am in fact saying a halakhah. Mamzerim and nethinim are forbidden, and their prohibition is forever, whether they be males or females.", |
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30. Mishnah, Yoma, 3.10 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •eliezer ben hyrcanus, r. Found in books: Goodman (2006), Judaism in the Roman World: Collected Essays, 158| 3.10. "בֶּן קָטִין עָשָׂה שְׁנֵים עָשָׂר דַּד לַכִּיּוֹר, שֶׁלֹּא הָיוּ לוֹ אֶלָּא שְׁנַיִם. וְאַף הוּא עָשָׂה מוּכְנִי לַכִּיּוֹר, שֶׁלֹּא יִהְיו מֵימָיו נִפְסָלִין בְּלִינָה. מֻנְבַּז הַמֶּלֶךְ הָיָה עוֹשֶׂה כָל יְדוֹת הַכֵּלִים שֶׁל יוֹם הַכִּפּוּרִים שֶׁל זָהָב. הִילְנִי אִמּוֹ עָשְׂתָה נִבְרֶשֶׁת שֶׁל זָהָב עַל פִּתְחוֹ שֶׁל הֵיכָל. וְאַף הִיא עָשְׂתָה טַבְלָא שֶׁל זָהָב שֶׁפָּרָשַׁת סוֹטָה כְתוּבָה עָלֶיהָ. נִיקָנוֹר נַעֲשׂוּ נִסִּים לְדַלְתוֹתָיו, וְהָיוּ מַזְכִּירִין אוֹתוֹ לְשָׁבַח: \n", | 3.10. "Ben Katin made twelve spigots for the laver, for there had been before only two. He also made a mechanism for the laver, in order that its water should not become unfit by remaining overnight. King Monbaz had all the handles of all the vessels used on Yom HaKippurim made of gold. His mother Helena made a golden candelabrum over the opening of the Hekhal. She also made a golden tablet, on which the portion concerning the suspected adulteress was inscribed. For Nicanor miracles happened to his doors. And they were all mentioned for praise.", |
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31. Mishnah, Zevahim, 5.4, 14.4 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •r. eliezer Found in books: Kanarek (2014), Biblical narrative and formation rabbinic law, 56| 5.4. "הָעוֹלָה, קָדְשֵׁי קָדָשִׁים, שְׁחִיטָתָהּ בַּצָּפוֹן, וְקִבּוּל דָּמָהּ בִּכְלִי שָׁרֵת בַּצָּפוֹן, וְדָמָהּ טָעוּן שְׁתֵּי מַתָּנוֹת שֶׁהֵן אַרְבַּע, וּטְעוּנָה הֶפְשֵׁט וְנִתּוּחַ וְכָלִיל לָאִשִּׁים: \n", 14.4. "עַד שֶׁלֹּא הוּקַם הַמִּשְׁכָּן, הָיוּ הַבָּמוֹת מֻתָּרוֹת, וַעֲבוֹדָה בַּבְּכוֹרוֹת. מִשֶּׁהוּקַם הַמִּשְׁכָּן, נֶאֶסְרוּ הַבָּמוֹת, וַעֲבוֹדָה בַּכֹּהֲנִים. קָדְשֵׁי קָדָשִׁים, נֶאֱכָלִים לִפְנִים מִן הַקְּלָעִים. קָדָשִׁים קַלִּים, בְּכָל מַחֲנֵה יִשְׂרָאֵל: \n", | 5.4. "The olah is a most holy sacrifice. It is slaughtered in the north, and its blood is received in a ministering vessel in the north; and its blood requires two applications, which are four. It had to be flayed, dismembered, and completely consumed by the fire.", 14.4. "Before the Tabernacle was set up bamot (local altars) were permitted and the service was performed by the firstborn. After the Tabernacle was set up bamot were forbidden and the service was performed by priests. Most holy sacrifices were [then] eaten within the curtains, and lesser sacrifices [were eaten] anywhere in the camp of the Israelites.", |
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32. New Testament, 1 Corinthians, 7.39 (1st cent. CE - 1st cent. CE) Tagged with subjects: •r. eliezer shammaite Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 86| 7.39. Γυνὴ δέδεται ἐφʼ ὅσον χρόνον ζῇ ὁ ἀνὴρ αὐτῆς· ἐὰν δὲ κοιμηθῇ ὁ ἀνήρ, ἐλευθέρα ἐστὶν ᾧ θέλει γαμηθῆναι, μόνον ἐν κυρίῳ· | 7.39. A wife is bound by law for as long as her husband lives;but if the husband is dead, she is free to be married to whoever shedesires, only in the Lord. |
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33. New Testament, 1 Thessalonians, 2.14-2.16 (1st cent. CE - 1st cent. CE) Tagged with subjects: •r. eliezer shammaite Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 377| 2.14. ὑμεῖς γὰρ μιμηταὶ ἐγενήθητε, ἀδελφοί, τῶν ἐκκλησιῶν τοῦ θεοῦ τῶν οὐσῶν ἐν τῇ Ἰουδαίᾳ ἐν Χριστῷ Ἰησοῦ, ὅτι τὰ αὐτὰ ἐπάθετε καὶ ὑμεῖς ὑπὸ τῶν ἰδίων συμφυλετῶν καθὼς καὶ αὐτοὶ ὑπὸ τῶν Ἰουδαίων, 2.15. τῶν καὶ τὸν κύριον ἀποκτεινάντων Ἰησοῦν καὶ τοὺς προφήτας καὶ ἡμᾶς ἐκδιωξάντων, καὶ θεῷ μὴ ἀρεσκόντων, καὶ πᾶσιν ἀνθρώποις ἐναντίων, 2.16. κωλυόντων ἡμᾶς τοῖς ἔθνεσιν λαλῆσαι ἵνα σωθῶσιν, εἰς τὸἀναπληρῶσαιαὐτῶντὰς ἁμαρτίαςπάντοτε. ἔφθασεν δὲ ἐπʼ αὐτοὺς ἡ ὀργὴ εἰς τέλος. | 2.14. For you, brothers, became imitators of the assemblies of God which are in Judea in Christ Jesus; for you also suffered the same things from your own countrymen, even as they did from the Jews; 2.15. who killed both the Lord Jesus and their own prophets, and drove us out, and didn't please God, and are contrary to all men; 2.16. forbidding us to speak to the Gentiles that they may be saved; to fill up their sins always. But wrath has come on them to the uttermost. |
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34. New Testament, 2 Corinthians, 1.12, 5.11 (1st cent. CE - 1st cent. CE) Tagged with subjects: •r. eliezer shammaite Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 592| 1.12. Ἡ γὰρ καύχησις ἡμῶν αὕτη ἐστίν, τὸ μαρτύριον τῆς συνειδήσεως ἡμῶν, ὅτι ἐν ἁγιότητι καὶ εἰλικρινίᾳ τοῦ θεοῦ, [καὶ] οὐκ ἐν σοφίᾳ σαρκικῇ ἀλλʼ ἐν χάριτι θεοῦ, ἀνεστράφημεν ἐν τῷ κόσμῳ, περισσοτέρως δὲ πρὸς ὑμᾶς· 5.11. Εἰδότες οὖν τὸν φόβον τοῦ κυρίου ἀνθρώπους πείθομεν, θεῷ δὲ πεφανερώμεθα· ἐλπίζω δὲ καὶ ἐν ταῖς συνειδήσεσιν ὑμῶν πεφανερῶσθαι. | |
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35. Mishnah, Keritot, 6.9 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •eliezer, r. Found in books: Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 157| 6.9. "רַבִּי שִׁמְעוֹן אוֹמֵר, כְּבָשִׂים קוֹדְמִין לָעִזִּים בְּכָל מָקוֹם. יָכוֹל מִפְּנֵי שֶׁהֵן מֻבְחָרִין מֵהֶן. תַּלְמוּד לוֹמַר (ויקרא ד), וְאִם כֶּבֶשׂ יָבִיא קָרְבָּנוֹ לְחַטָּאת, מְלַמֵּד שֶׁשְּׁנֵיהֶם שְׁקוּלִין. תּוֹרִין קוֹדְמִין לִבְנֵי יוֹנָה בְכָל מָקוֹם. יָכוֹל מִפְּנֵי שֶׁהֵן מֻבְחָרִים מֵהֶן. תַּלְמוּד לוֹמַר (שם יב), וּבֶן יוֹנָה אוֹ תֹר לְחַטָּאת, מְלַמֵּד שֶׁשְּׁנֵיהֶן שְׁקוּלִין. הָאָב קוֹדֵם לָאֵם בְּכָל מָקוֹם. יָכוֹל שֶׁכְּבוֹד הָאָב עוֹדֵף עַל כְּבוֹד הָאֵם, תַּלְמוּד לוֹמַר (שם יט), אִישׁ אִמּוֹ וְאָבִיו תִּירָאוּ, מְלַמֵּד שֶׁשְּׁנֵיהֶם שְׁקוּלִים. אֲבָל אָמְרוּ חֲכָמִים, הָאָב קוֹדֵם לָאֵם בְּכָל מָקוֹם, מִפְּנֵי שֶׁהוּא וְאִמּוֹ חַיָּבִין בִּכְבוֹד אָבִיו. וְכֵן בְּתַלְמוּד תּוֹרָה, אִם זָכָה הַבֵּן לִפְנֵי הָרַב, קוֹדֵם אֶת הָאָב בְּכָל מָקוֹם, מִפְּנֵי שֶׁהוּא וְאָבִיו חַיָּבִין בִּכְבוֹד רַבּוֹ: \n", | 6.9. "Rabbi Shimon says: lambs are mentioned before goats in all places. You might think that it is because they are choicer, therefore Scripture states, “And if he brings a lamb as his offering,” (Leviticus 4:32) to teach that both are equal. Turtle-doves are mentioned before young pigeons in all places. You might think that it is because they are choicer, therefore Scripture states, “A young pigeon or a turtle-dove for a hatat,” (Leviticus 12:6) to teach that both are equal. The father comes before the mother in all places. You might think that it is because the honor due a father is greater than the honor due a mother, therefore Scripture states, “A man shall fear his mother and his father,” (Leviticus 19: to teach that both are equal. But the sages have said: the father comes before the mother in all places, because both a son and his mother are obligated to honor the father. And so it is also with the study of Torah; if the son has been worthy [to sit] before the teacher, the teacher comes before the father in all places, because both a man and his father are obligated to honor the teacher.", |
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36. Mishnah, Taanit, 1.4, 3.6 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •r. eliezer b. hyrcanus Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 495| 1.4. "הִגִּיעַ שִׁבְעָה עָשָׂר בְּמַרְחֶשְׁוָן וְלֹא יָרְדוּ גְשָׁמִים, הִתְחִילוּ הַיְחִידִים מִתְעַנִּין שָׁלשׁ תַּעֲנִיּוֹת. אוֹכְלִין וְשׁוֹתִין מִשֶּׁחֲשֵׁכָה, וּמֻתָּרִין בִּמְלָאכָה וּבִרְחִיצָה וּבְסִיכָה וּבִנְעִילַת הַסַּנְדָּל וּבְתַשְׁמִישׁ הַמִּטָּה: \n", 3.6. "מַעֲשֶׂה שֶׁיָּרְדוּ זְקֵנִים מִירוּשָׁלַיִם לְעָרֵיהֶם, וְגָזְרוּ תַעֲנִית עַל שֶׁנִּרְאָה כִמְלֹא פִי תַנּוּר שִׁדָּפוֹן בְּאַשְׁקְלוֹן. וְעוֹד גָּזְרוּ תַעֲנִית עַל שֶׁאָכְלוּ זְאֵבִים שְׁנֵי תִינוֹקוֹת בְּעֵבֶר הַיַּרְדֵּן. רַבִּי יוֹסֵי אוֹמֵר, לֹא עַל שֶׁאָכְלוּ, אֶלָּא עַל שֶׁנִּרְאָה: \n", | 1.4. "If the seventeenth of Marheshvan came and no rain fell, individuals begin to fast three fasts. They eat and drink after it gets dark and they are permitted to do work, to bathe, to anoint themselves with oil, to wear shoes, and to have marital relations.", 3.6. "It once happened that elders went down from Jerusalem to their own cities and ordered a fast because there was seen in Ashkelon a shidafon which affected as much grain as would fill an oven [with loaves]. They also decreed a fast because wolves devoured two children on the other side of the Jordan. Rabbi Yose says: not because they devoured [the children] but [merely] because they were seen.", |
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37. New Testament, Romans, 2.15, 13.5 (1st cent. CE - 1st cent. CE) Tagged with subjects: •r. eliezer shammaite Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 592| 2.15. οἵτινες ἐνδείκνυνται τὸ ἔργον τοῦ νόμου γραπτὸν ἐν ταῖς καρδίαις αὐτῶν, συνμαρτυρούσης αὐτῶν τῆς συνειδήσεως καὶ μεταξὺ ἀλλήλων τῶν λογισμῶν κατηγορούντων ἢ καὶ ἀπολογουμένων, 13.5. διὸ ἀνάγκη ὑποτάσσεσθαι, οὐ μόνον διὰ τὴν ὀργὴν ἀλλὰ καὶ διὰ τὴν συνείδησιν, | 2.15. in that they show the work of the law written in their hearts, their conscience testifying with them, and their thoughts among themselves accusing or else excusing them) 13.5. Therefore you need to be in subjection, not only because of the wrath, but also for conscience' sake. |
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38. New Testament, Luke, 4.20-4.22, 10.38-10.42 (1st cent. CE - 1st cent. CE) Tagged with subjects: •r. eliezer b. hyrcanus •r. eliezer Found in books: Bar Asher Siegal (2013), Early Christian Monastic Literature and the Babylonian Talmud, 97; Levine (2005), The Ancient Synagogue, The First Thousand Years, 348| 4.20. καὶ πτύξας τὸ βιβλίον ἀποδοὺς τῷ ὑπηρέτῃ ἐκάθισεν· καὶ πάντων οἱ ὀφθαλμοὶ ἐν τῇ συναγωγῇ ἦσαν ἀτενίζοντες αὐτῷ. 4.21. ἤρξατο δὲ λέγειν πρὸς αὐτοὺς ὅτι Σήμερον πεπλήρωται ἡ γραφὴ αὕτη ἐν τοῖς ὠσὶν ὑμῶν. 4.22. καὶ πάντες ἐμαρτύρουν αὐτῷ καὶ ἐθαύμαζον ἐπὶ τοῖς λόγοις τῆς χάριτος τοῖς ἐκπορευομένοις ἐκ τοῦ στόματος αὐτοῦ, καὶ ἔλεγον Οὐχὶ υἱός ἐστιν Ἰωσὴφ οὗτος; 10.38. Ἐν δὲ τῷ πορεύεσθαι αὐτοὺς αὐτὸς εἰσῆλθεν εἰς κώμην τινά· γυνὴ δέ τις ὀνόματι Μάρθα ὑπεδέξατο αὐτὸν εἰς τὴν οἰκίαν. 10.39. καὶ τῇδε ἦν ἀδελφὴ καλουμένη Μαριάμ, [ἣ] καὶ παρακαθεσθεῖσα πρὸς τοὺς πόδας τοῦ κυρίου ἤκουεν τὸν λόγον αὐτοῦ. 10.40. ἡ δὲ Μάρθα περιεσπᾶτο περὶ πολλὴν διακονίαν· ἐπιστᾶσα δὲ εἶπεν Κύριε, οὐ μέλει σοι ὅτι ἡ ἀδελφή μου μόνην με κατέλειπεν διακονεῖν; εἰπὸν οὖν αὐτῇ ἵνα μοι συναντιλάβηται. 10.41. ἀποκριθεὶς δὲ εἶπεν αὐτῇ ὁ κύριος Μάρθα Μάρθα, μεριμνᾷς καὶ θορυβάζῃ περὶ πολλά, ὀλίγων δέ ἐστιν χρεία ἢ ἑνός· 10.42. Μαριὰμ γὰρ τὴν ἀγαθὴν μερίδα ἐξελέξατο ἥτις οὐκ ἀφαιρεθήσεται αὐτῆς. | 4.20. He closed the book, gave it back to the attendant, and sat down. The eyes of all in the synagogue were fastened on him. 4.21. He began to tell them, "Today, this Scripture has been fulfilled in your hearing." 4.22. All testified about him, and wondered at the gracious words which proceeded out of his mouth, and they said, "Isn't this Joseph's son?" 10.38. It happened as they went on their way, he entered into a certain village, and a certain woman named Martha received him into her house. 10.39. She had a sister called Mary, who also sat at Jesus' feet, and heard his word. 10.40. But Martha was distracted with much serving, and she came up to him, and said, "Lord, don't you care that my sister left me to serve alone? Ask her therefore to help me." 10.41. Jesus answered her, "Martha, Martha, you are anxious and troubled about many things, 10.42. but one thing is needed. Mary has chosen the good part, which will not be taken away from her." |
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39. New Testament, Mark, 6.45-6.52 (1st cent. CE - 1st cent. CE) Tagged with subjects: •eliezer b. hyrcanos, r. Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 249| 6.45. Καὶ εὐθὺς ἠνάγκασεν τοὺς μαθητὰς αὐτοῦ ἐμβῆναι εἰς τὸ πλοῖον καὶ προάγειν εἰς τὸ πέραν πρὸς Βηθσαιδάν, ἕως αὐτὸς ἀπολύει τὸν ὄχλον. 6.46. καὶ ἀποταξάμενος αὐτοῖς ἀπῆλθεν εἰς τὸ ὄρος προσεύξασθαι. 6.47. καὶ ὀψίας γενομένης ἦν τὸ πλοῖον ἐν μέσῳ τῆς θαλάσσης, καὶ αὐτὸς μόνος ἐπὶ τῆς γῆς. 6.48. καὶ ἰδὼν αὐτοὺς βασανιζομένους ἐν τῷ ἐλαύνειν, ἦν γὰρ ὁ ἄνεμος ἐναντίος αὐτοῖς, περὶ τετάρτην φυλακὴν τῆς νυκτὸς ἔρχεται πρὸς αὐτοὺς περιπατῶν ἐπὶ τῆς θαλάσσης· καὶ ἤθελεν παρελθεῖν αὐτούς. 6.49. οἱ δὲ ἰδόντες αὐτὸν ἐπὶ τῆς θαλάσσης περιπατοῦντα ἔδοξαν ὅτι φάντασμά ἐστιν καὶ ἀνέκραξαν, 6.50. πάντες γὰρ αὐτὸν εἶδαν καὶ ἐταράχθησαν. ὁ δὲ εὐθὺς ἐλάλησεν μετʼ αὐτῶν, καὶ λέγει αὐτοῖς Θαρσεῖτε, ἐγώ εἰμι, μὴ φοβεῖσθε. 6.51. καὶ ἀνέβη πρὸς αὐτοὺς εἰς τὸ πλοῖον, καὶ ἐκόπασεν ὁ ἄνεμος. 6.52. καὶ λίαν ἐν ἑαυτοῖς ἐξίσταντο, οὐ γὰρ συνῆκαν ἐπὶ τοῖς ἄρτοις, ἀλλʼ ἦν αὐτῶν ἡ καρδία πεπωρωμένη. | 6.45. Immediately he made his disciples get into the boat, and to go ahead to the other side, to Bethsaida, while he himself sent the multitude away. 6.46. After he had taken leave of them, he went up the mountain to pray. 6.47. When evening had come, the boat was in the midst of the sea, and he was alone on the land. 6.48. Seeing them distressed in rowing, for the wind was contrary to them, about the fourth watch of the night he came to them, walking on the sea, and he would have passed by them, 6.49. but they, when they saw him walking on the sea, supposed that it was a ghost, and cried out; 6.50. for they all saw him, and were troubled. But he immediately spoke with them, and said to them, "Cheer up! It is I! Don't be afraid." 6.51. He got into the boat with them; and the wind ceased, and they were very amazed among themselves, and marveled; 6.52. for they hadn't understood about the loaves, but their hearts were hardened. |
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40. New Testament, Matthew, 6.6 (1st cent. CE - 1st cent. CE) Tagged with subjects: •r. eliezer b. azariah Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 545| 6.6. σὺ δὲ ὅταν προσεύχῃ, εἴσελθε εἰς τὸ ταμεῖόν σου καὶ κλείσας τὴν θύραν σου πρόσευξαι τῷ πατρί σου τῷ ἐν τῷ κρυπτῷ· καὶ ὁ πατήρ σου ὁ βλέπων ἐν τῷ κρυπτῷ ἀποδώσει σοι. | 6.6. But you, when you pray, enter into your inner chamber, and having shut your door, pray to your Father who is in secret, and your Father who sees in secret will reward you openly. |
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| 41. Anon., The Life of Adam And Eve, 7.9-7.11 (1st cent. CE - 5th cent. CE) Tagged with subjects: •eliezer, r. Found in books: Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 42 |
| 42. Anon., 2 Baruch, 2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •eliezer ben hyrcanus, r. Found in books: Goodman (2006), Judaism in the Roman World: Collected Essays, 158 |
43. New Testament, Acts, 3.1, 5.38 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •r. eliezer hismah •r. eliezer shammaite Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 546; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 427| 3.1. Πέτρος δὲ καὶ Ἰωάνης ἀνέβαινον εἰς τὸ ἱερὸν ἐπὶ τὴν ὥραν τῆς προσευχῆς τὴν ἐνάτην, 5.38. καὶ [τὰ] νῦν λέγω ὑμῖν, ἀπόστητε ἀπὸ τῶν ἀνθρώπων τούτων καὶ ἄφετε αὐτούς·?̔ὅτι ἐὰν ᾖ ἐξ ἀνθρώπων ἡ βουλὴ αὕτη ἢ τὸ ἔργον τοῦτο, καταλυθήσεται· | 3.1. Peter and John were going up into the temple at the hour of prayer, the ninth hour. 5.38. Now I tell you, refrain from these men, and leave them alone. For if this counsel or this work is of men, it will be overthrown. |
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44. Mishnah, Sotah, 1.6, 3.4 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •eliezer, r., and r. simon •eliezer, r. Found in books: Alexander (2013), Gender and Timebound Commandments in Judaism. 201; Rubenstein (2003), The Culture of the Babylonian Talmud. 184| 1.6. "הָיְתָה מִתְכַּסָּה בִלְבָנִים, מְכַסָּהּ בִּשְׁחוֹרִים. הָיוּ עָלֶיהָ כְלֵי זָהָב וְקַטְלָיאוֹת, נְזָמִים וְטַבָּעוֹת, מַעֲבִירִים מִמֶּנָּה כְּדֵי לְנַוְּלָהּ. וְאַחַר כָּךְ מֵבִיא חֶבֶל מִצְרִי וְקוֹשְׁרוֹ לְמַעְלָה מִדַּדֶּיהָ. וְכָל הָרוֹצֶה לִרְאוֹת בָּא לִרְאוֹת, חוּץ מֵעֲבָדֶיהָ וְשִׁפְחוֹתֶיהָ, מִפְּנֵי שֶׁלִּבָּהּ גַּס בָּהֶן. וְכָל הַנָּשִׁים מֻתָּרוֹת לִרְאוֹתָהּ, שֶׁנֶּאֱמַר (יחזקאל כג) וְנִוַּסְּרוּ כָּל הַנָּשִׁים וְלֹא תַעֲשֶׂינָה כְּזִמַּתְכֶנָה: \n", 3.4. "אֵינָהּ מַסְפֶּקֶת לִשְׁתּוֹת עַד שֶׁפָּנֶיהָ מוֹרִיקוֹת וְעֵינֶיהָ בּוֹלְטוֹת וְהִיא מִתְמַלֵּאת גִּידִין, וְהֵם אוֹמְרִים הוֹצִיאוּהָ הוֹצִיאוּהָ, שֶׁלֹּא תְטַמֵּא הָעֲזָרָה. אִם יֶשׁ לָהּ זְכוּת, הָיְתָה תוֹלָה לָהּ. יֵשׁ זְכוּת תּוֹלָה שָׁנָה אַחַת, יֵשׁ זְכוּת תּוֹלָה שְׁתֵּי שָׁנִים, יֵשׁ זְכוּת תּוֹלָה שָׁלשׁ שָׁנִים. מִכָּאן אוֹמֵר בֶּן עַזַּאי, חַיָּב אָדָם לְלַמֵּד אֶת בִּתּוֹ תוֹרָה, שֶׁאִם תִּשְׁתֶּה, תֵּדַע שֶׁהַזְּכוּת תּוֹלָה לָהּ. רַבִּי אֱלִיעֶזֶר אוֹמֵר, כָּל הַמְלַמֵּד אֶת בִּתּוֹ תוֹרָה, כְּאִלּוּ מְלַמְּדָהּ תִּפְלוּת. רַבִּי יְהוֹשֻׁעַ אוֹמֵר, רוֹצָה אִשָּׁה בְקַב וְתִפְלוּת מִתִּשְׁעָה קַבִּין וּפְרִישׁוּת. הוּא הָיָה אוֹמֵר, חָסִיד שׁוֹטֶה, וְרָשָׁע עָרוּם, וְאִשָּׁה פְרוּשָׁה, וּמַכּוֹת פְּרוּשִׁין, הֲרֵי אֵלּוּ מְכַלֵּי עוֹלָם: \n", | 1.6. "If she was clothed in white, he clothes her in black. If she wore gold jewelry or necklaces, ear-rings and finger-rings, they remove them from her in order to make her repulsive. After that [the priest] takes a rope made of twigs and binds it over her breasts. Whoever wishes to look upon her comes to look with the exception of her male and female slaves, since she has no shame in front of them. All of the women are permitted to look upon her, as it is said, “That all women may be taught not to do after your lewdness” (Ezekiel 23:48).", 3.4. "She had barely finished drinking when her face turns yellow, her eyes protrude and her veins swell. And [those who see her] exclaim, “Remove her! Remove her, so that the temple-court should not be defiled”. If she had merit, it [causes the water] to suspend its effect upon her. Some merit suspends the effect for one year, some merit suspends the effects for two years, and some merit suspends the effect for three years. Hence Ben Azzai said: a person must teach his daughter Torah, so that if she has to drink [the water of bitterness], she should know that the merit suspends its effect. Rabbi Eliezer says: whoever teaches his daughter Torah teaches her lasciviousness. Rabbi Joshua says: a woman prefers one kav (of food) and sexual indulgence to nine kav and sexual separation. He used to say, a foolish pietist, a cunning wicked person, a female separatist, and the blows of separatists bring destruction upon the world.", |
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45. Mishnah, Shabbat, 1.4, 6.2, 6.4 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •r. eliezer shammaite Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 11, 12, 428, 606| 1.4. "וְאֵלּוּ מִן הַהֲלָכוֹת שֶׁאָמְרוּ בַעֲלִיַּת חֲנַנְיָה בֶן חִזְקִיָּה בֶן גֻּרְיוֹן כְּשֶׁעָלוּ לְבַקְּרוֹ. נִמְנוּ וְרַבּוּ בֵּית שַׁמַּאי עַל בֵּית הִלֵּל, וּשְׁמֹנָה עָשָׂר דְּבָרִים גָּזְרוּ בוֹ בַיּוֹם: \n", 6.2. "לֹא יֵצֵא הָאִישׁ בְּסַנְדָּל הַמְסֻמָּר, וְלֹא בְיָחִיד בִּזְמַן שֶׁאֵין בְּרַגְלוֹ מַכָּה, וְלֹא בִתְפִלִּין, וְלֹא בְקָמֵעַ בִּזְמַן שֶׁאֵינוֹ מִן הַמֻּמְחֶה, וְלֹא בְשִׁרְיוֹן, וְלֹא בְקַסְדָּא, וְלֹא בְמַגָּפָיִם. וְאִם יָצָא, אֵינוֹ חַיָּב חַטָּאת: \n", 6.4. "לֹא יֵצֵא הָאִישׁ לֹא בְסַיִף, וְלֹא בְקֶשֶׁת, וְלֹא בִתְרִיס, וְלֹא בְאַלָּה, וְלֹא בְרֹמַח. וְאִם יָצָא, חַיָּב חַטָּאת. רַבִּי אֱלִיעֶזֶר אוֹמֵר, תַּכְשִׁיטִין הֵן לוֹ. וַחֲכָמִים אוֹמְרִים, אֵינָן אֶלָּא לִגְנַאי, שֶׁנֶּאֱמַר (ישעיה ב) וְכִתְּתוּ חַרְבוֹתָם לְאִתִּים וַחֲנִיתוֹתֵיהֶם לְמַזְמֵרוֹת, לֹא יִשָּׂא גּוֹי אֶל גּוֹי חֶרֶב וְלֹא יִלְמְדוּ עוֹד מִלְחָמָה. בִּירִית, טְהוֹרָה, וְיוֹצְאִין בָּהּ בְּשַׁבָּת. כְּבָלִים, טְמֵאִין, וְאֵין יוֹצְאִין בָּהֶם בְּשַׁבָּת: \n", | 1.4. "And these are of halakhot which they stated in the upper chamber of Haiah ben Hezekiah ben Gurion, when they went up to visit him. They took a count, and Bet Shammai outnumbered Beth Hillel and on that day they enacted eighteen measures.", 6.2. "A man may not go out with a nail-studded sandal, Nor with a single [sandal] if he has no wound on his foot; Nor with tefillin, Nor with an amulet, if it is not from an expert; Nor with a breastplate, Nor with a helmet; Nor with iron boots. Yet if he goes out with these, he is not liable for a sin-offering.", 6.4. "A man may not go out with a sword, bow, shield, club, or spear, and if he does go out, he incurs a sin-offering. Rabbi Eliezer says: they are ornaments for him. But the sages say, they are nothing but a disgrace, as it is said, “And they shall beat their swords into plowshares, and their spears into pruning hooks: nation shall not lift up sword against nation, neither shall they learn war any more” (Isaiah 2:4). A garter is clean, and they go out [wearing] it on Shabbat. Knee-bands are unclean, and they may not go out with them on Shabbat.", |
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46. Mishnah, Sanhedrin, 7.11 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •eliezer, r. Found in books: Mokhtarian (2021), Rabbis, Sorcerers, Kings, and Priests: The Culture of the Talmud in Ancient Iran. 127, 128| 7.11. "הַמְכַשֵּׁף הָעוֹשֶׂה מַעֲשֶׂה חַיָּב, וְלֹא הָאוֹחֵז אֶת הָעֵינָיִם. רַבִּי עֲקִיבָא אוֹמֵר מִשּׁוּם רַבִּי יְהוֹשֻׁעַ, שְׁנַיִם לוֹקְטִין קִשּׁוּאִין, אֶחָד לוֹקֵט פָּטוּר וְאֶחָד לוֹקֵט חַיָּב, הָעוֹשֶׂה מַעֲשֶׂה חַיָּב, הָאוֹחֵז אֶת הָעֵינַיִם פָּטוּר: \n", | 7.11. "A sorcerer, if he actually performs magic, is liable [to death], but not if he merely creates illusions. Rabbi Akiva says in Rabbi Joshua's name: “If two are gathering cucumbers [by magic] one may be punished and the other exempt: he who really gathers them is punished: while he who produces an illusion is exempt.”", |
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47. Mishnah, Ketuvot, 3.4, 5.6 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •eliezer, r., and r. simon •eliezer, r., on conjugal duty Found in books: Rubenstein (2003), The Culture of the Babylonian Talmud. 103, 184| 3.4. "הַמְפַתֶּה נוֹתֵן שְׁלֹשָׁה דְבָרִים, וְהָאוֹנֵס אַרְבָּעָה. הַמְפַתֶּה נוֹתֵן בֹּשֶׁת וּפְגָם וּקְנָס. מוֹסִיף עָלָיו אוֹנֵס, שֶׁנּוֹתֵן אֶת הַצַּעַר. מַה בֵּין אוֹנֵס לִמְפַתֶּה. הָאוֹנֵס נוֹתֵן אֶת הַצַּעַר, וְהַמְפַתֶּה אֵינוֹ נוֹתֵן אֶת הַצַּעַר. הָאוֹנֵס נוֹתֵן מִיָּד, וְהַמְפַתֶּה לִכְשֶׁיּוֹצִיא. הָאוֹנֵס שׁוֹתֶה בַעֲצִיצוֹ, וְהַמְפַתֶּה אִם רָצָה לְהוֹצִיא, מוֹצִיא: \n", 5.6. "הַמַּדִּיר אֶת אִשְׁתּוֹ מִתַּשְׁמִישׁ הַמִּטָּה, בֵּית שַׁמַּאי אוֹמְרִים, שְׁתֵּי שַׁבָּתוֹת. בֵּית הִלֵּל אוֹמְרִים, שַׁבָּת אֶחָת. הַתַּלְמִידִים יוֹצְאִין לְתַלְמוּד תּוֹרָה שֶׁלֹּא בִרְשׁוּת, שְׁלֹשִׁים יוֹם. הַפּוֹעֲלִים, שַׁבָּת אֶחָת. הָעוֹנָה הָאֲמוּרָה בַתּוֹרָה, הַטַּיָּלִין, בְּכָל יוֹם. הַפּוֹעֲלִים, שְׁתַּיִם בַּשַּׁבָּת. הַחַמָּרִים, אַחַת בַּשַּׁבָּת. הַגַּמָּלִים, אַחַת לִשְׁלֹשִׁים יוֹם. הַסַּפָּנִים, אַחַת לְשִׁשָּׁה חֳדָשִׁים, דִּבְרֵי רַבִּי אֱלִיעֶזֶר: \n", | 3.4. "The seducer pays three forms [of compensation] and the rapist four. The seducer pays compensation for embarrassment and blemish and the fine; The rapist pays an additional [form of compensation] in that he pays for the pain. What [is the difference] between [the penalties of] a seducer and those of a rapist? The rapist pays compensation for the pain but the seducer does not pay compensation for the pain. The rapist pays immediately but the seducer [pays only] if he dismisses her. The rapist must “drink out of his pot” but the seducer may dismiss [the girl] if he wishes.", 5.6. "A man forbade himself by vow from having intercourse with his wife: Beth Shammai says: two weeks; Beth Hillel says: one week. Students may go away to study Torah, without the permission [of their wives for a period of] thirty days; workers for one week. The times for conjugal duty prescribed in the torah are: For independent men, every day; For workers, twice a week; For donkey-drivers, once a week; For camel-drivers, once in thirty days; For sailors, once in six months. These are the words of Rabbi Eliezer.", |
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48. Mishnah, Berachot, 1.1, 4.7 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •eliezer, r. •r. eliezer b. azariah Found in books: Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 86; Levine (2005), The Ancient Synagogue, The First Thousand Years, 545| 1.1. "מֵאֵימָתַי קוֹרִין אֶת שְׁמַע בְּעַרְבִית. מִשָּׁעָה שֶׁהַכֹּהֲנִים נִכְנָסִים לֶאֱכֹל בִּתְרוּמָתָן, עַד סוֹף הָאַשְׁמוּרָה הָרִאשׁוֹנָה, דִּבְרֵי רַבִּי אֱלִיעֶזֶר. וַחֲכָמִים אוֹמְרִים, עַד חֲצוֹת. רַבָּן גַּמְלִיאֵל אוֹמֵר, עַד שֶׁיַּעֲלֶה עַמּוּד הַשָּׁחַר. מַעֲשֶׂה שֶׁבָּאוּ בָנָיו מִבֵּית הַמִּשְׁתֶּה, אָמְרוּ לוֹ, לֹא קָרִינוּ אֶת שְׁמַע. אָמַר לָהֶם, אִם לֹא עָלָה עַמּוּד הַשַּׁחַר, חַיָּבִין אַתֶּם לִקְרוֹת. וְלֹא זוֹ בִּלְבַד, אֶלָּא כָּל מַה שֶּׁאָמְרוּ חֲכָמִים עַד חֲצוֹת, מִצְוָתָן עַד שֶׁיַּעֲלֶה עַמּוּד הַשָּׁחַר. הֶקְטֵר חֲלָבִים וְאֵבָרִים, מִצְוָתָן עַד שֶׁיַּעֲלֶה עַמּוּד הַשָּׁחַר. וְכָל הַנֶּאֱכָלִים לְיוֹם אֶחָד, מִצְוָתָן עַד שֶׁיַּעֲלֶה עַמּוּד הַשָּׁחַר. אִם כֵּן, לָמָּה אָמְרוּ חֲכָמִים עַד חֲצוֹת, כְּדֵי לְהַרְחִיק אֶת הָאָדָם מִן הָעֲבֵרָה: \n", 4.7. "רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה אוֹמֵר, אֵין תְּפִלַּת הַמּוּסָפִין אֶלָּא בְּחֶבֶר עִיר. וַחֲכָמִים אוֹמְרִים, בְּחֶבֶר עִיר וְשֶׁלֹּא בְחֶבֶר עִיר. רַבִּי יְהוּדָה אוֹמֵר מִשְּׁמוֹ, כָּל מָקוֹם שֶׁיֵּשׁ חֶבֶר עִיר, הַיָּחִיד פָּטוּר מִתְּפִלַּת הַמּוּסָפִין:", | 1.1. "From what time may one recite the Shema in the evening? From the time that the priests enter [their houses] in order to eat their terumah until the end of the first watch, the words of Rabbi Eliezer. The sages say: until midnight. Rabban Gamaliel says: until dawn. Once it happened that his sons came home [late] from a wedding feast and they said to him: we have not yet recited the [evening] Shema. He said to them: if it is not yet dawn you are still obligated to recite. And not in respect to this alone did they so decide, but wherever the sages say “until midnight,” the mitzvah may be performed until dawn. The burning of the fat and the pieces may be performed till dawn. Similarly, all [the offerings] that are to be eaten within one day may be eaten till dawn. Why then did the sages say “until midnight”? In order to keep a man far from transgression.", 4.7. "Rabbi Elazar ben Azaryah says: The musaf prayer is said only with the local congregation. The sages say: whether with or with out the congregation. Rabbi Judah said in his name: wherever there is a congregation, an individual is exempt from saying the musaf prayer.", |
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49. Mishnah, Bava Qamma, 8.1, 8.6 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •eliezer, r., and r. simon Found in books: Rubenstein (2003), The Culture of the Babylonian Talmud. 184| 8.1. "הַחוֹבֵל בַּחֲבֵרוֹ חַיָּב עָלָיו מִשּׁוּם חֲמִשָּׁה דְבָרִים, בְּנֶזֶק, בְּצַעַר, בְּרִפּוּי, בְּשֶׁבֶת, וּבְבֹשֶׁת. בְּנֶזֶק כֵּיצַד. סִמָּא אֶת עֵינוֹ, קָטַע אֶת יָדוֹ, שִׁבֵּר אֶת רַגְלוֹ, רוֹאִין אוֹתוֹ כְּאִלּוּ הוּא עֶבֶד נִמְכָּר בַּשּׁוּק וְשָׁמִין כַּמָּה הָיָה יָפֶה וְכַמָּה הוּא יָפֶה. צַעַר, כְּוָאוֹ בְשַׁפּוּד אוֹ בְמַסְמֵר, וַאֲפִלּוּ עַל צִפָּרְנוֹ, מְקוֹם שֶׁאֵינוֹ עוֹשֶׂה חַבּוּרָה, אוֹמְדִין כַּמָּה אָדָם כַּיּוֹצֵא בָזֶה רוֹצֶה לִטֹּל לִהְיוֹת מִצְטַעֵר כָּךְ. רִפּוּי, הִכָּהוּ חַיָּב לְרַפְּאֹתוֹ. עָלוּ בוֹ צְמָחִים, אִם מֵחֲמַת הַמַּכָּה, חַיָּב. שֶׁלֹּא מֵחֲמַת הַמַּכָּה, פָּטוּר. חָיְתָה וְנִסְתְּרָה, חָיְתָה וְנִסְתְּרָה, חַיָּב לְרַפְּאֹתוֹ. חָיְתָה כָל צָרְכָּהּ, אֵינוֹ חַיָּב לְרַפְּאֹתוֹ. שֶׁבֶת, רוֹאִין אוֹתוֹ כְּאִלוּ הוּא שׁוֹמֵר קִשּׁוּאִין, שֶׁכְּבָר נָתַן לוֹ דְמֵי יָדוֹ וּדְמֵי רַגְלוֹ. בֹּשֶׁת, הַכֹּל לְפִי הַמְבַיֵּשׁ וְהַמִּתְבַּיֵּשׁ. הַמְבַיֵּשׁ אֶת הֶעָרֹם, הַמְבַיֵּשׁ אֶת הַסּוּמָא, וְהַמְבַיֵּשׁ אֶת הַיָּשֵׁן, חַיָּב. וְיָשֵׁן שֶׁבִּיֵּשׁ, פָּטוּר. נָפַל מִן הַגָּג, וְהִזִּיק וּבִיֵּשׁ, חַיָּב עַל הַנֶּזֶק וּפָטוּר עַל הַבֹּשֶׁת, שֶׁנֶּאֱמַר (דברים כה) וְשָׁלְחָה יָדָהּ וְהֶחֱזִיקָה בִּמְבֻשָׁיו, אֵינוֹ חַיָּב עַל הַבֹּשֶׁת עַד שֶׁיְהֵא מִתְכַּוֵּן: \n", 8.6. "הַתּוֹקֵעַ לַחֲבֵרוֹ, נוֹתֵן לוֹ סֶלַע. רַבִּי יְהוּדָה אוֹמֵר מִשּׁוּם רַבִּי יוֹסֵי הַגְּלִילִי, מָנֶה. סְטָרוֹ, נוֹתֵן לוֹ מָאתַיִם זוּז. לְאַחַר יָדוֹ, נוֹתֵן לוֹ אַרְבַּע מֵאוֹת זוּז. צָרַם בְּאָזְנוֹ, תָּלַשׁ בִּשְׂעָרוֹ, רָקַק וְהִגִּיעַ בּוֹ רֻקּוֹ, הֶעֱבִיר טַלִּיתוֹ מִמֶּנּוּ, פָּרַע רֹאשׁ הָאִשָּׁה בַּשּׁוּק, נוֹתֵן אַרְבַּע מֵאוֹת זוּז. זֶה הַכְּלָל הַכֹּל לְפִי כְבוֹדוֹ. אָמַר רַבִּי עֲקִיבָא, אֲפִילוּ עֲנִיִּים שֶׁבְּיִשְׂרָאֵל, רוֹאִין אוֹתָם כְּאִלּוּ הֵם בְּנֵי חוֹרִין שֶׁיָּרְדוּ מִנִּכְסֵיהֶם, שֶׁהֵם בְּנֵי אַבְרָהָם, יִצְחָק וְיַעֲקֹב. וּמַעֲשֶׂה בְּאֶחָד שֶׁפָּרַע רֹאשׁ הָאִשָּׁה בַּשּׁוּק, בָּאת לִפְנֵי רַבִּי עֲקִיבָא, וְחִיְּבוֹ לִתֵּן לָהּ אַרְבַּע מֵאוֹת זוּז. אָמַר לוֹ רַבִּי, תֶּן לִי זְמַן. וְנָתַן לוֹ זְמַן. שְׁמָרָהּ עוֹמֶדֶת עַל פֶּתַח חֲצֵרָהּ וְשָׁבַר אֶת הַכַּד בְּפָנֶיהָ, וּבוֹ כְּאִסָּר שֶׁמֶן. גִּלְּתָה אֶת רֹאשָׁהּ, וְהָיְתָה מְטַפַּחַת וּמַנַּחַת יָדָהּ עַל רֹאשָׁהּ. הֶעֱמִיד עָלֶיהָ עֵדִים, וּבָא לִפְנֵי רַבִּי עֲקִיבָא. אָמַר לוֹ, רַבִּי, לָזוֹ אֲנִי נוֹתֵן אַרְבַּע מֵאוֹת זוּז. אָמַר לוֹ, לֹא אָמַרְתָּ כְּלוּם. הַחוֹבֵל בְּעַצְמוֹ, אַף עַל פִּי שֶׁאֵינוֹ רַשַּׁאי, פָּטוּר. אֲחֵרִים שֶׁחָבְלוּ בּוֹ, חַיָּבִין. וְהַקּוֹצֵץ נְטִיעוֹתָיו, אַף עַל פִּי שֶׁאֵינוֹ רַשַּׁאי, פָּטוּר. אֲחֵרִים שֶׁקָּצְצוּ אֶת נְטִיעוֹתָיו, חַיָּבִים: \n", | 8.1. "He who wounds his fellow is liable to compensate him on five counts: for injury, for pain, for healing, for loss of income and for indignity. ‘For injury’: How so? If he blinded his fellow’s eye, cut off his hand or broke his foot, [his fellow] is looked upon as if he was a slave to be sold in the market and they assess how much he was worth and how much he is worth. ‘For pain’? If he burned him with a spit or a nail, even though it was on his fingernail, a place where it leaves no wound, they estimate how much money such a man would be willing to take to suffer so. ‘Healing’? If he struck him he is liable to pay the cost of his healing. If sores arise on him on account of the blow, he is liable [for the cost of their healing]. If not on account of the blow, he is not liable. If the wound healed and then opened and healed and then opened, he is liable for the cost of the healing. If it healed completely, he is no longer liable to pay the cost of the healing. ‘Loss of income’: He is looked upon as a watchman of a cucumber field, since he already gave him compensation for the loss of his hand or foot. ‘Indignity’: All is according to the status of the one that inflicts indignity and the status of the one that suffers indignity. If a man inflicted indignity on a naked man, or a blind man, or a sleeping man, he is [still] liable. If a man fell from the roof and caused injury and inflicted indignity, he is liable for the injury but not for the indignity, as it says, “And she puts forth her hand and grabs him by the private parts”, a man is liable only when he intended [to inflict indignity].", 8.6. "If a man boxed the ear of his fellow, he must pay him a sela (four. Rabbi Judah says in the name of Rabbi Yose the Galilean: “A maneh (one hundred.” If he slapped him he must pay 200 zuz. If with the back of his hand, he must pay him 400 zuz. If he tore at his ear, plucked out his hair, spat at him and his spit touched him, or pulled his cloak from off him, or loosed a woman’s hair in the street, he must pay 400 zuz. This is the general rule: all is in accordance with the person’s honor. Rabbi Akiva said: “Even the poor in Israel are regarded as free people who have lost their possessions, for they are the children of Abraham, Isaac and Jacob. It once happened that a man unloosed a woman’s hair in the street and she came before Rabbi Akiva and he condemned him to pay her 400 zuz. He said, “Rabbi, give me time”. And he gave him time. He caught her standing at the entrance to her courtyard, and he broke a jug of one issar’s worth of oil in front of her. She unloosed her hair and scooped up the oil in her hand and laid her hand on her head. He had set up witnesses up against her and he came before Rabbi Akiva and said to him, “Rabbi, should I give one such as this 400 zuz?” He answered, “You have said nothing.” If a man injures himself, even though he has no right to do so, is not liable. But others who injure him are liable. If a man cuts down his own saplings, even though he has no right to do so, is not liable. But, if others cut them down, they are liable.", |
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50. Mishnah, Bava Metzia, 4.10 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •eliezer, r., and shame Found in books: Rubenstein (2003), The Culture of the Babylonian Talmud. 71| 4.10. "כְּשֵׁם שֶׁאוֹנָאָה בְמִקָּח וּמִמְכָּר, כָּךְ אוֹנָאָה בִדְבָרִים. לֹא יֹאמַר לוֹ בְּכַמָּה חֵפֶץ זֶה, וְהוּא אֵינוֹ רוֹצֶה לִקַּח. אִם הָיָה בַעַל תְּשׁוּבָה, לֹא יֹאמַר לוֹ זְכֹר מַעֲשֶׂיךָ הָרִאשׁוֹנִים. אִם הוּא בֶן גֵּרִים, לֹא יֹאמַר לוֹ זְכֹר מַעֲשֵׂה אֲבוֹתֶיךָ, שֶׁנֶּאֱמַר (שמות כב) וְגֵר לֹא תוֹנֶה וְלֹא תִלְחָצֶנּוּ: \n", | 4.10. "Just as the laws of fraud apply to buying and selling, so to do they apply to the spoken word. One may not say, “How much is this object?, if he does not wish to buy it. If one had repented, another should not say to him, “Remember your earlier deeds”. If one descended from converts, another should not say to him, “Remember the deeds of your ancestors”. For it is said (Exodus 22:21), “And a stranger you shall not wrong or oppress.”", |
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51. Mishnah, Bava Batra, 3.1, 4.6, 9.7 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •eliezer, r. •eliezer b. hyrcanos, r. Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 54; Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 178, 203| 3.1. חֶזְקַת הַבָּתִּים וְהַבּוֹרוֹת וְהַשִּׁיחִין וְהַמְּעָרוֹת וְהַשּׁוֹבָכוֹת וְהַמֶּרְחֲצָאוֹת וּבֵית הַבַּדִּין וּבֵית הַשְּׁלָחִין וְהָעֲבָדִים וְכָל שֶׁהוּא עוֹשֶׂה פֵרוֹת תָּדִיר, חֶזְקָתָן שָׁלֹשׁ שָׁנִים מִיּוֹם לְיוֹם. שְׂדֵה הַבַּעַל, חֶזְקָתָהּ שָׁלֹשׁ שָׁנִים, וְאֵינָהּ מִיּוֹם לְיוֹם, רַבִּי יִשְׁמָעֵאל אוֹמֵר, שְׁלֹשָׁה חֳדָשִׁים בָּרִאשׁוֹנָה וּשְׁלֹשָׁה בָּאַחֲרוֹנָה וּשְׁנֵים עָשָׂר חֹדֶשׁ בָאֶמְצַע, הֲרֵי שְׁמֹנָה עָשָׂר חֹדֶשׁ. רַבִּי עֲקִיבָא אוֹמֵר, חֹדֶשׁ בָּרִאשׁוֹנָה וְחֹדֶשׁ בָּאַחֲרוֹנָה וּשְׁנֵים עָשָׂר חֹדֶשׁ בָּאֶמְצַע, הֲרֵי אַרְבָּעָה עָשָׂר חֹדֶשׁ. אָמַר רַבִּי יִשְׁמָעֵאל, בַּמֶּה דְבָרִים אֲמוּרִים, בִּשְׂדֵה לָבָן. אֲבָל בִּשְׂדֵה אִילָן, כָּנַס אֶת תְּבוּאָתוֹ, מָסַק אֶת זֵיתָיו, כָּנַס אֶת קֵיצוֹ, הֲרֵי אֵלּוּ שָׁלֹשׁ שָׁנִים. 4.6. הַמּוֹכֵר אֶת הַמֶּרְחָץ, לֹא מָכַר אֶת הַנְּסָרִים וְאֶת הַסַּפְסָלִים וְאֶת הַוִּילָאוֹת. בִּזְמַן שֶׁאָמַר לוֹ, הוּא וְכָל מַה שֶּׁבְּתוֹכוֹ, הֲרֵי כֻלָּן מְכוּרִין. בֵּין כָּךְ וּבֵין כָּךְ, לֹא מָכַר אֶת הַמְּגֻרוֹת שֶׁל מַיִם וְלֹא אֶת הָאוֹצָרוֹת שֶׁל עֵצִים. 9.7. הַמְחַלֵּק נְכָסָיו עַל פִּיו, רַבִּי אֱלִיעֶזֶר אוֹמֵר, אֶחָד בָּרִיא וְאֶחָד מְסֻכָּן, נְכָסִים שֶׁיֵּשׁ לָהֶן אַחֲרָיוּת נִקְנִין בְּכֶסֶף וּבִשְׁטָר וּבַחֲזָקָה, וְשֶׁאֵין לָהֶן אַחֲרָיוּת אֵין נִקְנִין אֶלָּא בִמְשִׁיכָה. אָמְרוּ לוֹ, מַעֲשֶׂה בְאִמָּן שֶׁל בְּנֵי רוֹכֵל שֶׁהָיְתָה חוֹלָה וְאָמְרָה תְּנוּ כְבִינָתִי לְבִתִּי וְהִיא בִשְׁנֵים עָשָׂר מָנֶה, וָמֵתָה, וְקִיְּמוּ אֶת דְּבָרֶיהָ. אָמַר לָהֶן, בְּנֵי רוֹכֵל תְּקַבְּרֵם אִמָּן. וַחֲכָמִים אוֹמְרִים, בְּשַׁבָּת, דְּבָרָיו קַיָּמִין, מִפְּנֵי שֶׁאֵינוֹ יָכוֹל לִכְתּוֹב. אֲבָל לֹא בְחֹל. רַבִּי יְהוֹשֻׁעַ אוֹמֵר, בְּשַׁבָּת אָמְרוּ, קַל וָחֹמֶר בְּחֹל. כַּיּוֹצֵא בוֹ, זָכִין לַקָּטָן, וְאֵין זָכִין לַגָּדוֹל. רַבִּי יְהוֹשֻׁעַ אוֹמֵר, לַקָּטָן אָמְרוּ, קַל וָחֹמֶר לַגָּדוֹל. | 3.1. "The legal period of possession [in order to establish ownership] for houses, cisterns, trenches, caves, dovecotes, bath-houses, olive-presses, irrigated fields and slaves and anything which continually produces a yield is three complete years. The legal period of possession [in order to establish ownership] for a field irrigated by rain water is three years and they need not be completed. Rabbi Yishmael says: “Three months during the first year, and three months during the last year and twelve months during the middle year, which makes eighteen months.” Rabbi Akiva says: “One month during the first year and one month during the last year and twelve months during the middle year, which makes fourteen months.” Rabbi Yishmael said: “When does this apply? With regards to a sown field, but with tree plantation, if he brought in his produce (grapes), collected the olives and gathered in his fig harvest, this counts as three years.”", 4.6. "If a man sold a bath house, he has not sold the planks or the benches or the curtains. But if he had said: “It and all that is in it”, all these are sold also. In neither case has he sold the water containers or the stores of wood.", 9.7. "If a man divided his property orally, Rabbi Eliezer says: “Whether he was healthy or at the point of death, property for which there is security (land) can be acquired only by money, by a document or by possession; property for which there is no security (movable objects) can be acquired only by being drawn [into the possession of the one acquiring]. They (the Sages) said to him: “It once happened that the mother of the sons of Rokhel was sick and said, ‘Give my veil to my daughter’, and it was worth twelve hundred maneh (1,200 dinars) and she died and they fulfilled her words. He said to them: “May their mother bury the sons of Rokhel.” The Sages say: “On a Sabbath his words remain valid, since he cannot write, but not on a weekday.” Rabbi Joshua says: “If they have stated this rule on the Sabbath, how much more so on a weekday.” Similarly, others may acquire possession on behalf of a minor, but not on behalf of an adult. Rabbi Joshua says: “If they have stated this rule with regards to a minor, how much more so does the rule apply to an adult.", |
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52. Mishnah, Avot, 3.10 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •eliezer, r., on amei ha’arets Found in books: Rubenstein (2003), The Culture of the Babylonian Talmud. 124| 3.10. "הוּא הָיָה אוֹמֵר, כָּל שֶׁרוּחַ הַבְּרִיּוֹת נוֹחָה הֵימֶנּוּ, רוּחַ הַמָּקוֹם נוֹחָה הֵימֶנּוּ. וְכָל שֶׁאֵין רוּחַ הַבְּרִיּוֹת נוֹחָה הֵימֶנּוּ, אֵין רוּחַ הַמָּקוֹם נוֹחָה הֵימֶנּוּ. רַבִּי דוֹסָא בֶן הַרְכִּינַס אוֹמֵר, שֵׁנָה שֶׁל שַׁחֲרִית, וְיַיִן שֶׁל צָהֳרַיִם, וְשִׂיחַת הַיְלָדִים, וִישִׁיבַת בָּתֵּי כְנֵסִיּוֹת שֶׁל עַמֵּי הָאָרֶץ, מוֹצִיאִין אֶת הָאָדָם מִן הָעוֹלָם:", | 3.10. "He used to say: one with whom men are pleased, God is pleased. But anyone from whom men are displeased, God is displeased. Rabbi Dosa ben Harkinas said: morning sleep, midday wine, children’s talk and sitting in the assemblies of the ignorant put a man out of the world.", |
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| 53. Mishnah, Arakhin, 1.7 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •eliezer, r. Found in books: Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 42 |
| 54. Josephus Flavius, Life, 12, 189-198, 426, 290 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 495 |
55. Josephus Flavius, Jewish War, 2.20.3, 2.118-2.119, 2.197, 2.223-2.407, 2.409, 2.433, 2.566, 4.159, 7.253 (1st cent. CE - 1st cent. CE) Tagged with subjects: •r. eliezer shammaite Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 284, 377, 428, 592, 606 | 2.118. Under his administration it was that a certain Galilean, whose name was Judas, prevailed with his countrymen to revolt, and said they were cowards if they would endure to pay a tax to the Romans and would after God submit to mortal men as their lords. This man was a teacher of a peculiar sect of his own, and was not at all like the rest of those their leaders. 2.119. 2. For there are three philosophical sects among the Jews. The followers of the first of which are the Pharisees; of the second, the Sadducees; and the third sect, which pretends to a severer discipline, are called Essenes. These last are Jews by birth, and seem to have a greater affection for one another than the other sects have. 2.197. The Jews said, “We offer sacrifices twice every day for Caesar, and for the Roman people;” but that if he would place the images among them, he must first sacrifice the whole Jewish nation; and that they were ready to expose themselves, together with their children and wives, to be slain. 2.223. 1. Now after the death of Herod, king of Chalcis, Claudius set Agrippa, the son of Agrippa, over his uncle’s kingdom, while Cumanus took upon him the office of procurator of the rest, which was a Roman province, and therein he succeeded Alexander; under which Cumanus began the troubles, and the Jews’ ruin came on; 2.224. for when the multitude were come together to Jerusalem, to the feast of unleavened bread, and a Roman cohort stood over the cloisters of the temple(for they always were armed, and kept guard at the festivals, to prevent any innovation which the multitude thus gathered together might make), one of the soldiers pulled back his garment, and cowering down after an indecent manner, turned his breech to the Jews, and spake such words as you might expect upon such a posture. 2.225. At this the whole multitude had indignation, and made a clamor to Cumanus, that he would punish the soldier; while the rasher part of the youth, and such as were naturally the most tumultuous, fell to fighting, and caught up stones, and threw them at the soldiers. 2.226. Upon which Cumanus was afraid lest all the people should make an assault upon him, and sent to call for more armed men, who, when they came in great numbers into the cloisters, the Jews were in a very great consternation; and being beaten out of the temple, they ran into the city; 2.227. and the violence with which they crowded to get out was so great, that they trod upon each other, and squeezed one another, till ten thousand of them were killed, insomuch that this feast became the cause of mourning to the whole nation, and every family lamented [their own relations]. 2.228. 2. Now there followed after this another calamity, which arose from a tumult made by robbers; for at the public road of Bethhoron, one Stephen, a servant of Caesar, carried some furniture, which the robbers fell upon and seized. 2.229. Upon this Cumanus sent men to go round about to the neighboring villages, and to bring their inhabitants to him bound, as laying it to their charge that they had not pursued after the thieves, and caught them. Now here it was that a certain soldier, finding the sacred book of the law, tore it to pieces, and threw it into the fire. 2.230. Hereupon the Jews were in great disorder, as if their whole country were in a flame, and assembled themselves so many of them by their zeal for their religion, as by an engine, and ran together with united clamor to Caesarea, to Cumanus, and made supplication to him that he would not overlook this man, who had offered such an affront to God, and to his law; but punish him for what he had done. 2.231. Accordingly, he, perceiving that the multitude would not be quiet unless they had a comfortable answer from him, gave order that the soldier should be brought, and drawn through those that required to have him punished, to execution, which being done, the Jews went their ways. 2.232. 3. After this there happened a fight between the Galileans and the Samaritans; it happened at a village called Geman, which is situated in the great plain of Samaria; where, as a great number of Jews were going up to Jerusalem to the feast [of tabernacles,] a certain Galilean was slain; 2.233. and besides, a vast number of people ran together out of Galilee, in order to fight with the Samaritans. But the principal men among them came to Cumanus, and besought him that, before the evil became incurable, he would come into Galilee, and bring the authors of this murder to punishment; for that there was no other way to make the multitude separate without coming to blows. However, Cumanus postponed their supplications to the other affairs he was then about, and sent the petitioners away without success. 2.234. 4. But when the affair of this murder came to be told at Jerusalem, it put the multitude into disorder, and they left the feast; and without any generals to conduct them, they marched with great violence to Samaria; nor would they be ruled by any of the magistrates that were set over them, 2.235. but they were managed by one Eleazar, the son of Dineus, and by Alexander, in these their thievish and seditious attempts. These men fell upon those that were in the neighborhood of the Acrabatene toparchy, and slew them, without sparing any age, and set the villages on fire. 2.236. 5. But Cumanus took one troop of horsemen, called the troop of Sebaste, out of Caesarea, and came to the assistance of those that were spoiled; he also seized upon a great number of those that followed Eleazar, and slew more of them. 2.237. And as for the rest of the multitude of those that went so zealously to fight with the Samaritans, the rulers of Jerusalem ran out, clothed with sackcloth, and having ashes on their heads, and begged of them to go their ways, lest by their attempt to revenge themselves upon the Samaritans they should provoke the Romans to come against Jerusalem; to have compassion upon their country and temple, their children and their wives, and not bring the utmost dangers of destruction upon them, in order to avenge themselves upon one Galilean only. 2.238. The Jews complied with these persuasions of theirs, and dispersed themselves; but still there were a great number who betook themselves to robbing, in hopes of impunity; and rapines and insurrections of the bolder sort happened over the whole country. 2.239. And the men of power among the Samaritans came to Tyre, to Ummidius Quadratus, the president of Syria, and desired that they that had laid waste the country might be punished: 2.240. the great men also of the Jews, and Jonathan the son of Aus the high priest, came thither, and said that the Samaritans were the beginners of the disturbance, on account of that murder they had committed; and that Cumanus had given occasion to what had happened, by his unwillingness to punish the original authors of that murder. 2.241. 6. But Quadratus put both parties off for that time, and told them, that when he should come to those places, he would make a diligent inquiry after every circumstance. After which he went to Caesarea, and crucified all those whom Cumanus had taken alive; 2.242. and when from thence he was come to the city Lydda, he heard the affair of the Samaritans, and sent for eighteen of the Jews, whom he had learned to have been concerned in that fight, and beheaded them; 2.243. but he sent two others of those that were of the greatest power among them, and both Jonathan and Aias, the high priests, as also Aus the son of this Aias, and certain others that were eminent among the Jews, to Caesar; as he did in like manner by the most illustrious of the Samaritans. 2.244. He also ordered that Cumanus [the procurator] and Celer the tribune should sail to Rome, in order to give an account of what had been done to Caesar. When he had finished these matters, he went up from Lydda to Jerusalem, and finding the multitude celebrating their feast of unleavened bread without any tumult, he returned to Antioch. 2.245. 7. Now when Caesar at Rome had heard what Cumanus and the Samaritans had to say (where it was done in the hearing of Agrippa, who zealously espoused the cause of the Jews, as in like manner many of the great men stood by Cumanus), he condemned the Samaritans, and commanded that three of the most powerful men among them should be put to death; he banished Cumanus, 2.246. and sent Celer bound to Jerusalem, to be delivered over to the Jews to be tormented; that he should be drawn round the city, and then beheaded. 2.247. 8. After this Caesar sent Felix, the brother of Pallas, to be procurator of Galilee, and Samaria, and Perea, and removed Agrippa from Chalcis unto a greater kingdom; for he gave him the tetrarchy which had belonged to Philip, which contained Batanea, Trachonitis, and Gaulonitis: he added to it the kingdom of Lysanias, and that province [Abilene] which Varus had governed. 2.248. But Claudius himself, when he had administered the government thirteen years, eight months, and twenty days, died, and left Nero to be his successor in the empire, whom he had adopted by his Wife Agrippina’s delusions, in order to be his successor, although he had a son of his own, whose name was Britannicus, by Messalina his former wife, and a daughter whose name was Octavia, 2.249. whom he had married to Nero; he had also another daughter by Petina, whose name was Antonia. 2.250. 1. Now as to the many things in which Nero acted like a madman, out of the extravagant degree of the felicity and riches which he enjoyed, and by that means used his good fortune to the injury of others; and after what manner he slew his brother, and wife, and mother, from whom his barbarity spread itself to others that were most nearly related to him; 2.251. and how, at last, he was so distracted that he became an actor in the scenes, and upon the theater,—I omit to say any more about them, because there are writers enough upon those subjects everywhere; but I shall turn myself to those actions of his time in which the Jews were concerned. 2.252. 2. Nero therefore bestowed the kingdom of the Lesser Armenia upon Aristobulus, Herod’s son, and he added to Agrippa’s kingdom four cities, with the toparchies to them belonging; I mean Abila, and that Julias which is in Perea, Taricheae also, and Tiberias of Galilee; but over the rest of Judea he made Felix procurator. 2.253. This Felix took Eleazar the arch-robber, and many that were with him, alive, when they had ravaged the country for twenty years together, and sent them to Rome; but as to the number of robbers whom he caused to be crucified, and of those who were caught among them, and whom he brought to punishment, they were a multitude not to be enumerated. 2.254. 3. When the country was purged of these, there sprang up another sort of robbers in Jerusalem, which were called Sicarii, who slew men in the daytime, and in the midst of the city; 2.255. this they did chiefly at the festivals, when they mingled themselves among the multitude, and concealed daggers under their garments, with which they stabbed those that were their enemies; and when any fell down dead, the murderers became a part of those that had indignation against them; by which means they appeared persons of such reputation, that they could by no means be discovered. 2.256. The first man who was slain by them was Jonathan the high priest, after whose death many were slain every day, while the fear men were in of being so served was more afflicting than the calamity itself; 2.257. and while everybody expected death every hour, as men do in war, so men were obliged to look before them, and to take notice of their enemies at a great distance; nor, if their friends were coming to them, durst they trust them any longer; but, in the midst of their suspicions and guarding of themselves, they were slain. Such was the celerity of the plotters against them, and so cunning was their contrivance. 2.258. 4. There was also another body of wicked men gotten together, not so impure in their actions, but more wicked in their intentions, which laid waste the happy state of the city no less than did these murderers. 2.259. These were such men as deceived and deluded the people under pretense of Divine inspiration, but were for procuring innovations and changes of the government; and these prevailed with the multitude to act like madmen, and went before them into the wilderness, as pretending that God would there show them the signals of liberty. 2.260. But Felix thought this procedure was to be the beginning of a revolt; so he sent some horsemen and footmen both armed, who destroyed a great number of them. 2.261. 5. But there was an Egyptian false prophet that did the Jews more mischief than the former; for he was a cheat, and pretended to be a prophet also, and got together thirty thousand men that were deluded by him; 2.262. these he led round about from the wilderness to the mount which was called the Mount of Olives, and was ready to break into Jerusalem by force from that place; and if he could but once conquer the Roman garrison and the people, he intended to domineer over them by the assistance of those guards of his that were to break into the city with him. 2.263. But Felix prevented his attempt, and met him with his Roman soldiers, while all the people assisted him in his attack upon them, insomuch that when it came to a battle, the Egyptian ran away, with a few others, while the greatest part of those that were with him were either destroyed or taken alive; but the rest of the multitude were dispersed every one to their own homes, and there concealed themselves. 2.264. 6. Now, when these were quieted, it happened, as it does in a diseased body, that another part was subject to an inflammation; for a company of deceivers and robbers got together, and persuaded the Jews to revolt, and exhorted them to assert their liberty, inflicting death on those that continued in obedience to the Roman government, and saying, that such as willingly chose slavery ought to be forced from such their desired inclinations; 2.265. for they parted themselves into different bodies, and lay in wait up and down the country, and plundered the houses of the great men, and slew the men themselves, and set the villages on fire; and this till all Judea was filled with the effects of their madness. And thus the flame was every day more and more blown up, till it came to a direct war. 2.266. 7. There was also another disturbance at Caesarea:—those Jews who were mixed with the Syrians that lived there, raising a tumult against them. The Jews pretended that the city was theirs, and said that he who built it was a Jew, meaning king Herod. The Syrians confessed also that its builder was a Jew; but they still said, however, that the city was a Grecian city; for that he who set up statues and temples in it could not design it for Jews. 2.267. On which account both parties had a contest with one another; and this contest increased so much, that it came at last to arms, and the bolder sort of them marched out to fight; for the elders of the Jews were not able to put a stop to their own people that were disposed to be tumultuous, and the Greeks thought it a shame for them to be overcome by the Jews. 2.268. Now these Jews exceeded the others in riches and strength of body; but the Grecian part had the advantage of assistance from the soldiery; for the greatest part of the Roman garrison was raised out of Syria; and being thus related to the Syrian part, they were ready to assist it. 2.269. However, the governors of the city were concerned to keep all quiet, and whenever they caught those that were most for fighting on either side, they punished them with stripes and bonds. Yet did not the sufferings of those that were caught affright the remainder, or make them desist; but they were still more and more exasperated, and deeper engaged in the sedition. 2.270. And as Felix came once into the marketplace, and commanded the Jews, when they had beaten the Syrians, to go their ways, and threatened them if they would not, and they would not obey him, he sent his soldiers out upon them, and slew a great many of them, upon which it fell out that what they had was plundered. And as the sedition still continued, he chose out the most eminent men on both sides as ambassadors to Nero, to argue about their several privileges. 2.271. 1. Now it was that Festus succeeded Felix as procurator, and made it his business to correct those that made disturbances in the country. So he caught the greatest part of the robbers, and destroyed a great many of them. 2.272. But then Albinus, who succeeded Festus, did not execute his office as the other had done; nor was there any sort of wickedness that could be named but he had a hand in it. 2.273. Accordingly, he did not only, in his political capacity, steal and plunder every one’s substance, nor did he only burden the whole nation with taxes, but he permitted the relations of such as were in prison for robbery, and had been laid there, either by the senate of every city, or by the former procurators, to redeem them for money; and nobody remained in the prisons as a malefactor but he who gave him nothing. 2.274. At this time it was that the enterprises of the seditious at Jerusalem were very formidable; the principal men among them purchasing leave of Albinus to go on with their seditious practices; while that part of the people who delighted in disturbances joined themselves to such as had fellowship with Albinus; 2.275. and everyone of these wicked wretches were encompassed with his own band of robbers, while he himself, like an arch-robber, or a tyrant, made a figure among his company, and abused his authority over those about him, in order to plunder those that lived quietly. 2.276. The effect of which was this, that those who lost their goods were forced to hold their peace, when they had reason to show great indignation at what they had suffered; but those who had escaped were forced to flatter him that deserved to be punished, out of the fear they were in of suffering equally with the others. Upon the whole, nobody durst speak their minds, but tyranny was generally tolerated; and at this time were those seeds sown which brought the city to destruction. 2.277. 2. And although such was the character of Albinus, yet did Gessius Florus who succeeded him, demonstrate him to have been a most excellent person, upon the comparison; for the former did the greatest part of his rogueries in private, and with a sort of dissimulation; but Gessius did his unjust actions to the harm of the nation after a pompous manner; and as though he had been sent as an executioner to punish condemned malefactors, he omitted no sort of rapine, or of vexation; 2.278. where the case was really pitiable, he was most barbarous, and in things of the greatest turpitude he was most impudent. Nor could anyone outdo him in disguising the truth; nor could anyone contrive more subtle ways of deceit than he did. He indeed thought it but a petty offense to get money out of single persons; so he spoiled whole cities, and ruined entire bodies of men at once, and did almost publicly proclaim it all the country over, that they had liberty given them to turn robbers, upon this condition, that he might go shares with them in the spoils they got. 2.279. Accordingly, this his greediness of gain was the occasion that entire toparchies were brought to desolation, and a great many of the people left their own country, and fled into foreign provinces. 2.280. 3. And truly, while Cestius Gallus was president of the province of Syria, nobody durst do so much as send an embassage to him against Florus; but when he was come to Jerusalem, upon the approach of the feast of unleavened bread, the people came about him not fewer in number than three millions: these besought him to commiserate the calamities of their nation, and cried out upon Florus as the bane of their country. 2.281. But as he was present, and stood by Cestius, he laughed at their words. However, Cestius, when he had quieted the multitude, and had assured them that he would take care that Florus should hereafter treat them in a more gentle manner, returned to Antioch. 2.282. Florus also conducted him as far as Caesarea, and deluded him, though he had at that very time the purpose of showing his anger at the nation, and procuring a war upon them, by which means alone it was that he supposed he might conceal his enormities; 2.283. for he expected that if the peace continued, he should have the Jews for his accusers before Caesar; but that if he could procure them to make a revolt, he should divert their laying lesser crimes to his charge, by a misery that was so much greater; he therefore did every day augment their calamities, in order to induce them to a rebellion. 2.284. 4. Now at this time it happened that the Grecians at Caesarea had been too hard for the Jews, and had obtained of Nero the government of the city, and had brought the judicial determination: at the same time began the war, in the twelfth year of the reign of Nero, and the seventeenth of the reign of Agrippa, in the month of Artemisius [Jyar]. 2.285. Now the occasion of this war was by no means proportionable to those heavy calamities which it brought upon us. For the Jews that dwelt at Caesarea had a synagogue near the place, whose owner was a certain Cesarean Greek: the Jews had endeavored frequently to have purchased the possession of the place, and had offered many times its value for its price; 2.286. but as the owner overlooked their offers, so did he raise other buildings upon the place, in way of affront to them, and made workingshops of them, and left them but a narrow passage, and such as was very troublesome for them to go along to their synagogue. Whereupon the warmer part of the Jewish youth went hastily to the workmen, and forbade them to build there; 2.287. but as Florus would not permit them to use force, the great men of the Jews, with John the publican, being in the utmost distress what to do, persuaded Florus, with the offer of eight talents, to hinder the work. 2.288. He then, being intent upon nothing but getting money, promised he would do for them all they desired of him, and then went away from Caesarea to Sebaste, and left the sedition to take its full course, as if he had sold a license to the Jews to fight it out. 2.289. 5. Now on the next day, which was the seventh day of the week, when the Jews were crowding apace to their synagogue, a certain man of Caesarea, of a seditious temper, got an earthen vessel, and set it with the bottom upward, at the entrance of that synagogue, and sacrificed birds. This thing provoked the Jews to an incurable degree, because their laws were affronted, and the place was polluted. 2.290. Whereupon the sober and moderate part of the Jews thought it proper to have recourse to their governors again, while the seditious part, and such as were in the fervor of their youth, were vehemently inflamed to fight. The seditious also among [the Gentiles of] Caesarea stood ready for the same purpose; for they had, by agreement, sent the man to sacrifice beforehand [as ready to support him] so that it soon came to blows. 2.291. Hereupon Jucundus, the master of the horse, who was ordered to prevent the fight, came thither, and took away the earthen vessel, and endeavored to put a stop to the sedition; but when he was overcome by the violence of the people of Caesarea, the Jews caught up their books of the law, and retired to Narbata, which was a place to them belonging, distant from Caesarea sixty furlongs. 2.292. But John, and twelve of the principal men with him, went to Florus, to Sebaste, and made a lamentable complaint of their case, and besought him to help them; and with all possible decency, put him in mind of the eight talents they had given him; but he had the men seized upon and put in prison, and accused them for carrying the books of the law out of Caesarea. 2.293. 6. Moreover, as to the citizens of Jerusalem, although they took this matter very ill, yet did they restrain their passion; but Florus acted herein as if he had been hired, and blew up the war into a flame, and sent some to take seventeen talents out of the sacred treasure, and pretended that Caesar wanted them. 2.294. At this the people were in confusion immediately, and ran together to the temple, with prodigious clamors, and called upon Caesar by name, and besought him to free them from the tyranny of Florus. 2.295. Some also of the seditious cried out upon Florus, and cast the greatest reproaches upon him, and carried a basket about, and begged some spills of money for him, as for one that was destitute of possessions, and in a miserable condition. Yet was not he made ashamed hereby of his love of money, but was more enraged, and provoked to get still more; 2.296. and instead of coming to Caesarea, as he ought to have done, and quenching the flame of war, which was beginning thence, and so taking away the occasion of any disturbances, on which account it was that he had received a reward [of eight talents], he marched hastily with an army of horsemen and footmen against Jerusalem, that he might gain his will by the arms of the Romans, and might, by his terror, and by his threatenings, bring the city into subjection. 2.297. 7. But the people were desirous of making Florus ashamed of his attempt, and met his soldiers with acclamations, and put themselves in order to receive him very submissively. 2.298. But he sent Capito, a centurion, beforehand, with fifty soldiers, to bid them go back, and not now make a show of receiving him in an obliging manner, whom they had so foully reproached before; 2.299. and said that it was incumbent on them, in case they had generous souls, and were free speakers, to jest upon him to his face, and appear to be lovers of liberty, not only in words, but with their weapons also. 2.300. With this message was the multitude amazed; and upon the coming of Capito’s horsemen into the midst of them, they were dispersed before they could salute Florus, or manifest their submissive behavior to him. Accordingly, they retired to their own houses, and spent that night in fear and confusion of face. 2.301. 8. Now at this time Florus took up his quarters at the palace; and on the next day he had his tribunal set before it, and sat upon it, when the high priests, and the men of power, and those of the greatest eminence in the city, came all before that tribunal; 2.302. upon which Florus commanded them to deliver up to him those that had reproached him, and told them that they should themselves partake of the vengeance to them belonging, if they did not produce the criminals; but these demonstrated that the people were peaceably disposed, and they begged forgiveness for those that had spoken amiss; 2.303. for that it was no wonder at all that in so great a multitude there should be some more daring than they ought to be, and, by reason of their younger age, foolish also; and that it was impossible to distinguish those that offended from the rest, while every one was sorry for what he had done, and denied it out of fear of what would follow: 2.304. that he ought, however, to provide for the peace of the nation, and to take such counsels as might preserve the city for the Romans, and rather for the sake of a great number of innocent people to forgive a few that were guilty, than for the sake of a few of the wicked to put so large and good a body of men into disorder. 2.305. 9. Florus was more provoked at this, and called out aloud to the soldiers to plunder that which was called the Upper Market-place, and to slay such as they met with. So the soldiers, taking this exhortation of their commander in a sense agreeable to their desire of gain, did not only plunder the place they were sent to, but forcing themselves into every house, they slew its inhabitants; 2.306. o the citizens fled along the narrow lanes, and the soldiers slew those that they caught, and no method of plunder was omitted; they also caught many of the quiet people, and brought them before Florus, whom he first chastised with stripes, and then crucified. 2.307. Accordingly, the whole number of those that were destroyed that day, with their wives and children (for they did not spare even the infants themselves), was about three thousand and six hundred. 2.308. And what made this calamity the heavier was this new method of Roman barbarity; for Florus ventured then to do what no one had done before, that is, to have men of the equestrian order whipped and nailed to the cross before his tribunal; who, although they were by birth Jews, yet were they of Roman dignity notwithstanding. 2.309. 1. About this very time king Agrippa was going to Alexandria, to congratulate Alexander upon his having obtained the government of Egypt from Nero; 2.310. but as his sister Bernice was come to Jerusalem, and saw the wicked practices of the soldiers, she was sorely affected at it, and frequently sent the masters of her horse and her guards to Florus, and begged of him to leave off these slaughters; 2.311. but he would not comply with her request, nor have any regard either to the multitude of those already slain, or to the nobility of her that interceded, but only to the advantage he should make by this plundering; 2.312. nay, this violence of the soldiers broke out to such a degree of madness, that it spent itself on the queen herself; for they did not only torment and destroy those whom they had caught under her very eyes, but indeed had killed herself also, unless she had prevented them by flying to the palace, and had staid there all night with her guards, which she had about her for fear of an insult from the soldiers. 2.313. Now she dwelt then at Jerusalem, in order to perform a vow which she had made to God; for it is usual with those that had been either afflicted with a distemper, or with any other distresses, to make vows; and for thirty days before they are to offer their sacrifices, to abstain from wine, and to shave the hair of their head. 2.314. Which things Bernice was now performing, and stood barefoot before Florus’s tribunal, and besought him [to spare the Jews]. Yet could she neither have any reverence paid to her, nor could she escape without some danger of being slain herself. 2.315. 2. This happened upon the sixteenth day of the month Artemisius [Jyar]. Now, on the next day, the multitude, who were in a great agony, ran together to the Upper Marketplace, and made the loudest lamentations for those that had perished; and the greatest part of the cries were such as reflected on Florus; 2.316. at which the men of power were affrighted, together with the high priests, and rent their garments, and fell down before each of them, and besought them to leave off, and not to provoke Florus to some incurable procedure, besides what they had already suffered. 2.317. Accordingly, the multitude complied immediately, out of reverence to those that had desired it of them, and out of the hope they had that Florus would do them no more injuries. 2.318. 3. So Florus was troubled that the disturbances were over, and endeavored to kindle that flame again, and sent for the high priests, with the other eminent persons, and said, the only demonstration that the people would not make any other innovations should be this,—that they must go out and meet the soldiers that were ascending from Caesarea, whence two cohorts were coming; 2.319. and while these men were exhorting the multitude so to do, he sent beforehand, and gave directions to the centurions of the cohorts, that they should give notice to those that were under them not to return the Jews’ salutations; and that if they made any reply to his disadvantage, they should make use of their weapons. 2.320. Now the high priests assembled the multitude in the temple, and desired them to go and meet the Romans, and to salute the cohorts very civilly, before their miserable case should become incurable. Now the seditious part would not comply with these persuasions; but the consideration of those that had been destroyed made them incline to those that were the boldest for action. 2.321. 4. At this time it was that every priest, and every servant of God, brought out the holy vessels, and the ornamental garments wherein they used to minister in sacred things.—The harpers also, and the singers of hymns, came out with their instruments of music, and fell down before the multitude, and begged of them that they would preserve those holy ornaments to them, and not provoke the Romans to carry off those sacred treasures. 2.322. You might also see then the high priests themselves, with dust sprinkled in great plenty upon their heads, with bosoms deprived of any covering but what was rent; these besought every one of the eminent men by name, and the multitude in common, that they would not for a small offense betray their country to those that were desirous to have it laid waste; 2.323. aying, “What benefit will it bring to the soldiers to have a salutation from the Jews? or what amendment of your affairs will it bring you, if you do not now go out to meet them? 2.324. and that if they saluted them civilly, all handle would be cut off from Florus to begin a war; that they should thereby gain their country, and freedom from all further sufferings; and that, besides, it would be a sign of great want of command of themselves, if they should yield to a few seditious persons, while it was fitter for them who were so great a people to force the others to act soberly.” 2.325. 5. By these persuasions, which they used to the multitude and to the seditious, they restrained some by threatenings, and others by the reverence that was paid them. After this they led them out, and they met the soldiers quietly, and after a composed manner, and when they were come up with them, they saluted them; but when they made no answer, the seditious exclaimed against Florus, which was the signal given for falling upon them. 2.326. The soldiers therefore encompassed them presently, and struck them with their clubs; and as they fled away, the horsemen trampled them down, so that a great many fell down dead by the strokes of the Romans, and more by their own violence in crushing one another. 2.327. Now there was a terrible crowding about the gates, and while everybody was making haste to get before another, the flight of them all was retarded, and a terrible destruction there was among those that fell down, for they were suffocated, and broken to pieces by the multitude of those that were uppermost; nor could any of them be distinguished by his relations in order to the care of his funeral; 2.328. the soldiers also who beat them, fell upon those whom they overtook, without showing them any mercy, and thrust the multitude through the place called Bezetha, as they forced their way, in order to get in and seize upon the temple, and the tower Antonia. Florus also being desirous to get those places into his possession, brought such as were with him out of the king’s palace, and would have compelled them to get as far as the citadel [Antonia]; 2.329. but his attempt failed, for the people immediately turned back upon him, and stopped the violence of his attempt; and as they stood upon the tops of their houses, they threw their darts at the Romans, who, as they were sorely galled thereby, because those weapons came from above, and they were not able to make a passage through the multitude, which stopped up the narrow passages, they retired to the camp which was at the palace. 2.330. 6. But for the seditious, they were afraid lest Florus should come again, and get possession of the temple, through Antonia; so they got immediately upon those cloisters of the temple that joined to Antonia, and cut them down. 2.331. This cooled the avarice of Florus; for whereas he was eager to obtain the treasures of God [in the temple], and on that account was desirous of getting into Antonia, as soon as the cloisters were broken down, he left off his attempt; he then sent for the high priests and the Sanhedrin, and told them that he was indeed himself going out of the city, but that he would leave them as large a garrison as they should desire. 2.332. Hereupon they promised that they would make no innovations, in case he would leave them one band; but not that which had fought with the Jews, because the multitude bore ill will against that band on account of what they had suffered from it; so he changed the band as they desired, and, with the rest of his forces, returned to Caesarea. 2.333. 1. However, Florus contrived another way to oblige the Jews to begin the war, and sent to Cestius, and accused the Jews falsely of revolting [from the Roman government], and imputed the beginning of the former fight to them, and pretended they had been the authors of that disturbance, wherein they were only the sufferers. Yet were not the governors of Jerusalem silent upon this occasion, but did themselves write to Cestius, as did Bernice also, about the illegal practices of which Florus had been guilty against the city; 2.334. who, upon reading both accounts, consulted with his captains [what he should do]. Now some of them thought it best for Cestius to go up with his army, either to punish the revolt, if it was real, or to settle the Roman affairs on a surer foundation, if the Jews continued quiet under them; but he thought it best himself to send one of his intimate friends beforehand, to see the state of affairs, and to give him a faithful account of the intentions of the Jews. 2.335. Accordingly, he sent one of his tribunes, whose name was Neopolitanus, who met with king Agrippa as he was returning from Alexandria, at Jamnia, and told him who it was that sent him, and on what errand he was sent. 2.336. 2. And here it was that the high priests, and men of power among the Jews, as well as the Sanhedrin, came to congratulate the king [upon his safe return]; and after they had paid him their respects, they lamented their own calamities, and related to him what barbarous treatment they had met with from Florus. 2.337. At which barbarity Agrippa had great indignation, but transferred, after a subtle manner, his anger towards those Jews whom he really pitied, that he might beat down their high thoughts of themselves, and would have them believe that they had not been so unjustly treated, in order to dissuade them from avenging themselves. 2.338. So these great men, as of better understanding than the rest, and desirous of peace, because of the possessions they had, understood that this rebuke which the king gave them was intended for their good; but as to the people, they came sixty furlongs out of Jerusalem, and congratulated both Agrippa and Neopolitanus; 2.339. but the wives of those that had been slain came running first of all and lamenting. The people also, when they heard their mourning, fell into lamentations also, and besought Agrippa to assist them: they also cried out to Neopolitanus, and complained of the many miseries they had endured under Florus; and they showed them, when they were come into the city, how the marketplace was made desolate, and the houses plundered. 2.340. They then persuaded Neopolitanus, by the means of Agrippa, that he would walk round the city, with one only servant, as far as Siloam, that he might inform himself that the Jews submitted to all the rest of the Romans, and were only displeased at Florus, by reason of his exceeding barbarity to them. So he walked round, and had sufficient experience of the good temper the people were in, and then went up to the temple, 2.341. where he called the multitude together, and highly commended them for their fidelity to the Romans, and earnestly exhorted them to keep the peace; and having performed such parts of Divine worship at the temple as he was allowed to do, he returned to Cestius. 2.342. 3. But as for the multitude of the Jews, they addressed themselves to the king, and to the high priests, and desired they might have leave to send ambassadors to Nero against Florus, and not by their silence afford a suspicion that they had been the occasion of such great slaughters as had been made, and were disposed to revolt, alleging that they should seem to have been the first beginners of the war, if they did not prevent the report by showing who it was that began it; 2.343. and it appeared openly that they would not be quiet, if anybody should hinder them from sending such an embassage. But Agrippa, although he thought it too dangerous a thing for them to appoint men to go as the accusers of Florus, yet did he not think it fit for him to overlook them, as they were in a disposition for war. 2.344. He therefore called the multitude together into a large gallery, and placed his sister Bernice in the house of the Asamoneans, that she might be seen by them (which house was over the gallery, at the passage to the upper city, where the bridge joined the temple to the gallery), and spake to them as follows:— 2.345. 4. “Had I perceived that you were all zealously disposed to go to war with the Romans, and that the purer and more sincere part of the people did not propose to live in peace, I had not come out to you, nor been so bold as to give you counsel; for all discourses that tend to persuade men to do what they ought to do are superfluous, when the hearers are agreed to do the contrary. 2.346. But because some are earnest to go to war because they are young, and without experience of the miseries it brings, and because some are for it out of an unreasonable expectation of regaining their liberty, and because others hope to get by it, and are therefore earnestly bent upon it, that in the confusion of your affairs they may gain what belongs to those that are too weak to resist them, I have thought it proper to get you all together, and to say to you what I think to be for your advantage; that so the former may grow wiser, and change their minds, and that the best men may come to no harm by the ill conduct of some others. 2.347. And let not anyone be tumultuous against me, in case what they hear me say does not please them; for as to those that admit of no cure, but are resolved upon a revolt, it will still be in their power to retain the same sentiments after my exhortation is over; but still my discourse will fall to the ground, even with a relation to those that have a mind to hear me, unless you will all keep silence. 2.348. I am well aware that many make a tragical exclamation concerning the injuries that have been offered you by your procurators, and concerning the glorious advantages of liberty; but before I begin the inquiry, who you are that must go to war, and who they are against whom you must fight,—I shall first separate those pretenses that are by some connected together; 2.349. for if you aim at avenging yourselves on those that have done you injury, why do you pretend this to be a war for recovering your liberty? but if you think all servitude intolerable, to what purpose serve your complaints against your particular governors? for if they treated you with moderation, it would still be equally an unworthy thing to be in servitude. 2.350. Consider now the several cases that may be supposed, how little occasion there is for your going to war. Your first occasion is the accusations you have to make against your procurators; now here you ought to be submissive to those in authority, and not give them any provocation; 2.351. but when you reproach men greatly for small offenses, you excite those whom you reproach to be your adversaries; for this will only make them leave off hurting you privately, and with some degree of modesty, and to lay what you have waste openly. 2.352. Now nothing so much damps the force of strokes as bearing them with patience; and the quietness of those who are injured diverts the injurious persons from afflicting. But let us take it for granted that the Roman ministers are injurious to you, and are incurably severe; yet are they not all the Romans who thus injure you; nor hath Caesar, against whom you are going to make war, injured you: it is not by their command that any wicked governor is sent to you; for they who are in the west cannot see those that are in the east; nor indeed is it easy for them there even to hear what is done in these parts. 2.353. Now it is absurd to make war with a great many for the sake of one: to do so with such mighty people for a small cause; and this when these people are not able to know of what you complain: 2.354. nay, such crimes as we complain of may soon be corrected, for the same procurator will not continue forever; and probable it is that the successors will come with more moderate inclinations. But as for war, if it be once begun, it is not easily laid down again, nor borne without calamities coming therewith. 2.355. However, as to the desire of recovering your liberty, it is unseasonable to indulge it so late; whereas you ought to have labored earnestly in old time that you might never have lost it; for the first experience of slavery was hard to be endured, and the struggle that you might never have been subject to it would have been just; 2.356. but that slave who hath been once brought into subjection, and then runs away, is rather a refractory slave than a lover of liberty; for it was then the proper time for doing all that was possible, that you might never have admitted the Romans [into your city], when Pompey came first into the country. 2.357. But so it was, that our ancestors and their kings, who were in much better circumstances than we are, both as to money, and [strong] bodies, and [valiant] souls, did not bear the onset of a small body of the Roman army. And yet you, who have now accustomed yourselves to obedience from one generation to another, and who are so much inferior to those who first submitted, in your circumstances will venture to oppose the entire empire of the Romans. 2.358. While those Athenians, who, in order to preserve the liberty of Greece, did once set fire to their own city; who pursued Xerxes, that proud prince, when he sailed upon the land, and walked upon the sea, and could not be contained by the seas, but conducted such an army as was too broad for Europe; and made him run away like a fugitive in a single ship, and brake so great a part of Asia as the Lesser Salamis; are yet at this time servants to the Romans; and those injunctions which are sent from Italy become laws to the principal governing city of Greece. 2.359. Those Lacedemonians also who got the great victories at Thermopylae and Platea, and had Agesilaus [for their king], and searched every corner of Asia, are contented to admit the same lords. 2.360. These Macedonians, also, who still fancy what great men their Philip and Alexander were, and see that the latter had promised them the empire over the world, these bear so great a change, and pay their obedience to those whom fortune hath advanced in their stead. 2.361. Moreover, ten thousand other nations there are who had greater reason than we to claim their entire liberty, and yet do submit. You are the only people who think it a disgrace to be servants to those to whom all the world hath submitted. What sort of an army do you rely on? What are the arms you depend on? Where is your fleet, that may seize upon the Roman seas? and where are those treasures which may be sufficient for your undertakings? 2.362. Do you suppose, I pray you, that you are to make war with the Egyptians, and with the Arabians? Will you not carefully reflect upon the Roman empire? Will you not estimate your own weakness? Hath not your army been often beaten even by your neighboring nations, while the power of the Romans is invincible in all parts of the habitable earth? 2.363. nay, rather they seek for somewhat still beyond that; for all Euphrates is not a sufficient boundary for them on the east side, nor the Danube on the north; and for their southern limit, Libya hath been searched over by them, as far as countries uninhabited, as is Cadiz their limit on the west; nay, indeed, they have sought for another habitable earth beyond the ocean, and have carried their arms as far as such British islands as were never known before. 2.364. What therefore do you pretend to? Are you richer than the Gauls, stronger than the Germans, wiser than the Greeks, more numerous than all men upon the habitable earth? What confidence is it that elevates you to oppose the Romans? 2.365. Perhaps it will be said, It is hard to endure slavery. Yes; but how much harder is this to the Greeks, who were esteemed the noblest of all people under the sun! These, though they inhabit in a large country, are in subjection to six bundles of Roman rods. It is the same case with the Macedonians, who have juster reason to claim their liberty than you have. 2.366. What is the case of five hundred cities of Asia? Do they not submit to a single governor, and to the consular bundle of rods? What need I speak of the Heniochi, and Colchi and the nation of Tauri, those that inhabit the Bosphorus, and the nations about Pontus, and Meotis, 2.367. who formerly knew not so much as a lord of their own, but are now subject to three thousand armed men, and where forty long ships keep the sea in peace, which before was not navigable, and very tempestuous? 2.368. How strong a plea may Bithynia, and Cappadocia, and the people of Pamphylia, the Lycians, and Cilicians, put in for liberty! But they are made tributary without an army. What are the circumstances of the Thracians, whose country extends in breadth five days’ journey, and in length seven, and is of a much more harsh constitution, and much more defensible, than yours, and by the rigor of its cold sufficient to keep off armies from attacking them? do not they submit to two thousand men of the Roman garrisons? 2.369. Are not the Illyrians, who inhabit the country adjoining, as far as Dalmatia and the Danube, governed by barely two legions? by which also they put a stop to the incursions of the Dacians. And for the 2.370. Dalmatians, who have made such frequent insurrections in order to regain their liberty, and who could never before be so thoroughly subdued, but that they always gathered their forces together again, and revolted, yet are they now very quiet under one Roman legion. 2.371. Moreover, if great advantages might provoke any people to revolt, the Gauls might do it best of all, as being so thoroughly walled round by nature; on the east side by the Alps, on the north by the river Rhine, on the south by the Pyrenean mountains, and on the west by the ocean. 2.372. Now, although these Gauls have such obstacles before them to prevent any attack upon them, and have no fewer than three hundred and five nations among them, nay have, as one may say, the fountains of domestic happiness within themselves, and send out plentiful streams of happiness over almost the whole world, these bear to be tributary to the Romans, and derive their prosperous condition from them; 2.373. and they undergo this, not because they are of effeminate minds, or because they are of an ignoble stock, as having borne a war of eighty years in order to preserve their liberty; but by reason of the great regard they have to the power of the Romans, and their good fortune, which is of greater efficacy than their arms. These Gauls, therefore, are kept in servitude by twelve hundred soldiers, which are hardly so many as are their cities; 2.374. nor hath the gold dug out of the mines of Spain been sufficient for the support of a war to preserve their liberty, nor could their vast distance from the Romans by land and by sea do it; nor could the martial tribes of the Lusitanians and Spaniards escape; no more could the ocean, with its tide, which yet was terrible to the ancient inhabitants. 2.375. Nay, the Romans have extended their arms beyond the pillars of Hercules, and have walked among the clouds, upon the Pyrenean mountains, and have subdued these nations. And one legion is a sufficient guard for these people, although they were so hard to be conquered, and at a distance so remote from Rome. 2.376. Who is there among you that hath not heard of the great number of the Germans? You have, to be sure, yourselves seen them to be strong and tall, and that frequently, since the Romans have them among their captives everywhere; 2.377. yet these Germans, who dwell in an immense country, who have minds greater than their bodies, and a soul that despises death, and who are in a rage more fierce than wild beasts, have the Rhine for the boundary of their enterprises, and are tamed by eight Roman legions. Such of them as were taken captive became their servants; and the rest of the entire nation were obliged to save themselves by flight. 2.378. Do you also, who depend on the walls of Jerusalem, consider what a wall the Britons had; for the Romans sailed away to them, and subdued them while they were encompassed by the ocean, and inhabited an island that is not less than [the continent of] this habitable earth; and four legions are a sufficient guard to so large an island: 2.379. And why should I speak much more about this matter, while the Parthians, that most warlike body of men, and lords of so many nations, and encompassed with such mighty forces, send hostages to the Romans? whereby you may see, if you please, even in Italy, the noblest nation of the East, under the notion of peace, submitting to serve them. 2.380. Now, when almost all people under the sun submit to the Roman arms, will you be the only people that make war against them? and this without regarding the fate of the Carthaginians, who, in the midst of their brags of the great Hannibal, and the nobility of their Phoenician original, fell by the hand of Scipio. 2.381. Nor indeed have the Cyrenians, derived from the Lacedemonians, nor the Marmaridae, a nation extended as far as the regions uninhabitable for want of water, nor have the Syrtes, a place terrible to such as barely hear it described, the Nasamons and Moors, and the immense multitude of the Numidians, been able to put a stop to the Roman valor. 2.382. And as for the third part of the habitable earth [Africa], whose nations are so many that it is not easy to number them, and which is bounded by the Atlantic Sea and the pillars of Hercules, and feeds an innumerable multitude of Ethiopians, as far as the Red Sea, these have the Romans subdued entirely. 2.383. And besides the annual fruits of the earth, which maintain the multitude of the Romans for eight months in the year, this, over and above, pays all sorts of tribute, and affords revenues suitable to the necessities of the government. Nor do they, like you, esteem such injunctions a disgrace to them, although they have but one Roman legion that abides among them. 2.384. And indeed what occasion is there for showing you the power of the Romans over remote countries, when it is so easy to learn it from Egypt, in your neighborhood? 2.385. This country is extended as far as the Ethiopians, and Arabia the Happy, and borders upon India; it hath seven million five hundred thousand men, besides the inhabitants of Alexandria, as may be learned from the revenue of the poll tax; yet it is not ashamed to submit to the Roman government, although it hath Alexandria as a grand temptation to a revolt, by reason it is so full of people and of riches, and is besides exceeding large, 2.386. its length being thirty furlongs, and its breadth no less than ten; and it pays more tribute to the Romans in one month than you do in a year; nay, besides what it pays in money, it sends corn to Rome that supports it for four months [in the year]: it is also walled round on all sides, either by almost impassable deserts, or seas that have no havens, or by rivers, or by lakes; 2.387. yet have none of these things been found too strong for the Roman good fortune; however, two legions that lie in that city are a bridle both for the remoter parts of Egypt, and for the parts inhabited by the more noble Macedonians. 2.388. Where then are those people whom you are to have for your auxiliaries? Must they come from the parts of the world that are uninhabited? for all that are in the habitable earth are [under the] Romans. Unless any of you extend his hopes as far as beyond the Euphrates, and suppose that those of your own nation that dwell in Adiabene will come to your assistance 2.389. (but certainly these will not embarrass themselves with an unjustifiable war, nor, if they should follow such ill advice, will the Parthians permit them so to do); for it is their concern to maintain the truce that is between them and the Romans, and they will be supposed to break the covets between them, if any under their government march against the Romans. 2.390. What remains, therefore, is this, that you have recourse to Divine assistance; but this is already on the side of the Romans; for it is impossible that so vast an empire should be settled without God’s providence. 2.391. Reflect upon it, how impossible it is for your zealous observation of your religious customs to be here preserved, which are hard to be observed even when you fight with those whom you are able to conquer; and how can you then most of all hope for God’s assistance, when, by being forced to transgress his law, you will make him turn his face from you? 2.392. and if you do observe the custom of the Sabbath days, and will not be prevailed on to do anything thereon, you will easily be taken, as were your forefathers by Pompey, who was the busiest in his siege on those days on which the besieged rested. 2.393. But if in time of war you transgress the law of your country, I cannot tell on whose account you will afterward go to war; for your concern is but one, that you do nothing against any of your forefathers; 2.394. and how will you call upon God to assist you, when you are voluntarily transgressing against his religion? Now, all men that go to war do it either as depending on Divine or on human assistance; but since your going to war will cut off both those assistances, those that are for going to war choose evident destruction. 2.395. What hinders you from slaying your children and wives with your own hands, and burning this most excellent native city of yours? for by this mad prank you will, however, escape the reproach of being beaten. 2.396. But it were best, O my friends, it were best, while the vessel is still in the haven, to foresee the impending storm, and not to set sail out of the port into the middle of the hurricanes; for we justly pity those who fall into great misfortunes without foreseeing them; but for him who rushes into manifest ruin, he gains reproaches [instead of commiseration]. 2.397. But certainly no one can imagine that you can enter into a war as by an agreement, or that when the Romans have got you under their power, they will use you with moderation, or will not rather, for an example to other nations, burn your holy city, and utterly destroy your whole nation; for those of you who shall survive the war will not be able to find a place whither to flee, since all men have the Romans for their lords already, or are afraid they shall have hereafter. 2.398. Nay, indeed, the danger concerns not those Jews that dwell here only, but those of them which dwell in other cities also; for there is no people upon the habitable earth which have not some portion of you among them, 2.399. whom your enemies will slay, in case you go to war, and on that account also; and so every city which hath Jews in it will be filled with slaughter for the sake only of a few men, and they who slay them will be pardoned; but if that slaughter be not made by them, consider how wicked a thing it is to take arms against those that are so kind to you. 2.400. Have pity, therefore, if not on your children and wives, yet upon this your metropolis, and its sacred walls; spare the temple, and preserve the holy house, with its holy furniture, for yourselves; for if the Romans get you under their power, they will no longer abstain from them, when their former abstinence shall have been so ungratefully requited. 2.401. I call to witness your sanctuary, and the holy angels of God, and this country common to us all, that I have not kept back anything that is for your preservation; and if you will follow that advice which you ought to do, you will have that peace which will be common to you and to me; but if you indulge your passions, you will run those hazards which I shall be free from.” 2.402. 5. When Agrippa had spoken thus, both he and his sister wept, and by their tears repressed a great deal of the violence of the people; but still they cried out, that they would not fight against the Romans, but against Florus, on account of what they had suffered by his means. 2.403. To which Agrippa replied, that what they had already done was like such as make war against the Romans; “for you have not paid the tribute which is due to Caesar and you have cut off the cloisters [of the temple] from joining to the tower Antonia. 2.404. You will therefore prevent any occasion of revolt if you will but join these together again, and if you will but pay your tribute; for the citadel does not now belong to Florus, nor are you to pay the tribute money to Florus.” 2.405. 1. This advice the people hearkened to, and went up into the temple with the king and Bernice, and began to rebuild the cloisters; the rulers also and senators divided themselves into the villages, and collected the tributes, and soon got together forty talents, which was the sum that was deficient. 2.406. And thus did Agrippa then put a stop to that war which was threatened. Moreover, he attempted to persuade the multitude to obey Florus, until Caesar should send one to succeed him; but they were hereby more provoked, and cast reproaches upon the king, and got him excluded out of the city; nay, some of the seditious had the impudence to throw stones at him. 2.407. So when the king saw that the violence of those that were for innovations was not to be restrained, and being very angry at the contumelies he had received, he sent their rulers, together with their men of power, to Florus, to Caesarea, that he might appoint whom he thought fit to collect the tribute in the country, while he retired into his own kingdom. 2.409. At the same time Eleazar, the son of Aias the high priest, a very bold youth, who was at that time governor of the temple, persuaded those that officiated in the Divine service to receive no gift or sacrifice for any foreigner. And this was the true beginning of our war with the Romans; for they rejected the sacrifice of Caesar on this account; 2.433. 8. In the meantime, one Manahem, the son of Judas, that was called the Galilean (who was a very cunning sophister, and had formerly reproached the Jews under Cyrenius, that after God they were subject to the Romans) took some of the men of note with him, and retired to Masada, 2.566. 4. They also chose other generals for Idumea; Jesus, the son of Sapphias, one of the high priests; and Eleazar, the son of Aias, the high priest; they also enjoined Niger, the then governor of Idumea, who was of a family that belonged to Perea, beyond Jordan, and was thence called the Peraite, that he should be obedient to those forenamed commanders. 4.159. and indeed they were Gorian the son of Josephus, and Symeon the son of Gamaliel, who encouraged them, by going up and down when they were assembled together in crowds, and as they saw them alone, to bear no longer, but to inflict punishment upon these pests and plagues of their freedom, and to purge the temple of these bloody polluters of it. 7.253. It was one Eleazar, a potent man, and the commander of these Sicarii, that had seized upon it. He was a descendant from that Judas who had persuaded abundance of the Jews, as we have formerly related, not to submit to the taxation when Cyrenius was sent into Judea to make one; |
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56. Josephus Flavius, Jewish Antiquities, 3.252, 4.253, 18.4-18.10, 18.12, 18.23, 20.97-20.215 (1st cent. CE - 1st cent. CE) Tagged with subjects: •eliezer ben yaakov, r. •r. eliezer shammaite Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 49, 377, 606 | 3.252. 6. When a week of weeks has passed over after this sacrifice, (which weeks contain forty and nine days,) on the fiftieth day, which is Pentecost, but is called by the Hebrews Asartha, which signifies Pentecost, they bring to God a loaf, made of wheat flour, of two tenth deals, with leaven; and for sacrifices they bring two lambs; 4.253. He that desires to be divorced from his wife for any cause whatsoever, (and many such causes happen among men,) let him in writing give assurance that he will never use her as his wife any more; for by this means she may be at liberty to marry another husband, although before this bill of divorce be given, she is not to be permitted so to do: but if she be misused by him also, or if, when he is dead, her first husband would marry her again, it shall not be lawful for her to return to him. 18.4. Yet was there one Judas, a Gaulonite, of a city whose name was Gamala, who, taking with him Sadduc, a Pharisee, became zealous to draw them to a revolt, who both said that this taxation was no better than an introduction to slavery, and exhorted the nation to assert their liberty; 18.5. as if they could procure them happiness and security for what they possessed, and an assured enjoyment of a still greater good, which was that of the honor and glory they would thereby acquire for magimity. They also said that God would not otherwise be assisting to them, than upon their joining with one another in such councils as might be successful, and for their own advantage; and this especially, if they would set about great exploits, and not grow weary in executing the same; 18.6. o men received what they said with pleasure, and this bold attempt proceeded to a great height. All sorts of misfortunes also sprang from these men, and the nation was infected with this doctrine to an incredible degree; 18.7. one violent war came upon us after another, and we lost our friends which used to alleviate our pains; there were also very great robberies and murder of our principal men. This was done in pretense indeed for the public welfare, but in reality for the hopes of gain to themselves; 18.8. whence arose seditions, and from them murders of men, which sometimes fell on those of their own people, (by the madness of these men towards one another, while their desire was that none of the adverse party might be left,) and sometimes on their enemies; a famine also coming upon us, reduced us to the last degree of despair, as did also the taking and demolishing of cities; nay, the sedition at last increased so high, that the very temple of God was burnt down by their enemies’ fire. 18.9. Such were the consequences of this, that the customs of our fathers were altered, and such a change was made, as added a mighty weight toward bringing all to destruction, which these men occasioned by their thus conspiring together; for Judas and Sadduc, who excited a fourth philosophic sect among us, and had a great many followers therein, filled our civil government with tumults at present, and laid the foundations of our future miseries, by this system of philosophy, which we were before unacquainted withal, 18.10. concerning which I will discourse a little, and this the rather because the infection which spread thence among the younger sort, who were zealous for it, brought the public to destruction. 18.12. 3. Now, for the Pharisees, they live meanly, and despise delicacies in diet; and they follow the conduct of reason; and what that prescribes to them as good for them they do; and they think they ought earnestly to strive to observe reason’s dictates for practice. They also pay a respect to such as are in years; nor are they so bold as to contradict them in any thing which they have introduced; 18.23. 6. But of the fourth sect of Jewish philosophy, Judas the Galilean was the author. These men agree in all other things with the Pharisaic notions; but they have an inviolable attachment to liberty, and say that God is to be their only Ruler and Lord. They also do not value dying any kinds of death, nor indeed do they heed the deaths of their relations and friends, nor can any such fear make them call any man lord. 20.97. 1. Now it came to pass, while Fadus was procurator of Judea, that a certain magician, whose name was Theudas, persuaded a great part of the people to take their effects with them, and follow him to the river Jordan; for he told them he was a prophet, and that he would, by his own command, divide the river, and afford them an easy passage over it; 20.98. and many were deluded by his words. However, Fadus did not permit them to make any advantage of his wild attempt, but sent a troop of horsemen out against them; who, falling upon them unexpectedly, slew many of them, and took many of them alive. They also took Theudas alive, and cut off his head, and carried it to Jerusalem. 20.99. This was what befell the Jews in the time of Cuspius Fadus’s government. 20.100. 2. Then came Tiberius Alexander as successor to Fadus; he was the son of Alexander the alabarch of Alexandria, which Alexander was a principal person among all his contemporaries, both for his family and wealth: he was also more eminent for his piety than this his son Alexander, for he did not continue in the religion of his country. 20.101. Under these procurators that great famine happened in Judea, in which queen Helena bought corn in Egypt at a great expense, and distributed it to those that were in want, as I have related already. 20.102. And besides this, the sons of Judas of Galilee were now slain; I mean of that Judas who caused the people to revolt, when Cyrenius came to take an account of the estates of the Jews, as we have showed in a foregoing book. The names of those sons were James and Simon, whom Alexander commanded to be crucified. 20.103. But now Herod, king of Chalcis, removed Joseph, the son of Camydus, from the high priesthood, and made Aias, the son of Nebedeu, his successor. And now it was that Cumanus came as successor to Tiberius Alexander; 20.104. as also that Herod, brother of Agrippa the great king, departed this life, in the eighth year of the reign of Claudius Caesar. He left behind him three sons; Aristobulus, whom he had by his first wife, with Bernicianus, and Hyrcanus, both whom he had by Bernice his brother’s daughter. But Claudius Caesar bestowed his dominions on Agrippa, junior. 20.105. 3. Now while the Jewish affairs were under the administration of Cureanus, there happened a great tumult at the city of Jerusalem, and many of the Jews perished therein. But I shall first explain the occasion whence it was derived. 20.106. When that feast which is called the passover was at hand, at which time our custom is to use unleavened bread, and a great multitude was gathered together from all parts to that feast, Cumanus was afraid lest some attempt of innovation should then be made by them; so he ordered that one regiment of the army should take their arms, and stand in the temple cloisters, to repress any attempts of innovation, if perchance any such should begin; 20.107. and this was no more than what the former procurators of Judea did at such festivals. 20.108. But on the fourth day of the feast, a certain soldier let down his breeches, and exposed his privy members to the multitude, which put those that saw him into a furious rage, and made them cry out that this impious action was not done to reproach them, but God himself; nay, some of them reproached Cumanus, and pretended that the soldier was set on by him, 20.109. which, when Cumanus heard, he was also himself not a little provoked at such reproaches laid upon him; yet did he exhort them to leave off such seditious attempts, and not to raise a tumult at the festival. 20.110. But when he could not induce them to be quiet for they still went on in their reproaches to him, he gave order that the whole army should take their entire armor, and come to Antonia, which was a fortress, as we have said already, which overlooked the temple; 20.111. but when the multitude saw the soldiers there, they were affrighted at them, and ran away hastily; but as the passages out were but narrow, and as they thought their enemies followed them, they were crowded together in their flight, and a great number were pressed to death in those narrow passages; 20.112. nor indeed was the number fewer than twenty thousand that perished in this tumult. So instead of a festival, they had at last a mournful day of it; and they all of them forgot their prayers and sacrifices, and betook themselves to lamentation and weeping; so great an affliction did the impudent obsceneness of a single soldier bring upon them. 20.113. 4. Now before this their first mourning was over, another mischief befell them also; for some of those that raised the foregoing tumult, when they were traveling along the public road, about a hundred furlongs from the city, robbed Stephanus, a servant of Caesar, as he was journeying, and plundered him of all that he had with him; 20.114. which things when Cureanus heard of, he sent soldiers immediately, and ordered them to plunder the neighboring villages, and to bring the most eminent persons among them in bonds to him. 20.115. Now as this devastation was making, one of the soldiers seized the laws of Moses that lay in one of those villages, and brought them out before the eyes of all present, and tore them to pieces; and this was done with reproachful language, and much scurrility; 20.116. which things when the Jews heard of, they ran together, and that in great numbers, and came down to Caesarea, where Cumanus then was, and besought him that he would avenge, not themselves, but God himself, whose laws had been affronted; for that they could not bear to live any longer, if the laws of their forefathers must be affronted after this manner. 20.117. Accordingly Cumanus, out of fear lest the multitude should go into a sedition, and by the advice of his friends also, took care that the soldier who had offered the affront to the laws should be beheaded, and thereby put a stop to the sedition which was ready to be kindled a second time. 20.118. 1. Now there arose a quarrel between the Samaritans and the Jews on the occasion following: It was the custom of the Galileans, when they came to the holy city at the festivals, to take their journeys through the country of the Samaritans; and at this time there lay, in the road they took, a village that was called Ginea, which was situated in the limits of Samaria and the great plain, where certain persons thereto belonging fought with the Galileans, and killed a great many of them. 20.119. But when the principal of the Galileans were informed of what had been done, they came to Cumanus, and desired him to avenge the murder of those that were killed; but he was induced by the Samaritans, with money, to do nothing in the matter; 20.120. upon which the Galileans were much displeased, and persuaded the multitude of the Jews to betake themselves to arms, and to regain their liberty, saying that slavery was in itself a bitter thing, but that when it was joined with direct injuries, it was perfectly intolerable, 20.121. And when their principal men endeavored to pacify them, and promised to endeavor to persuade Cureanus to avenge those that were killed, they would not hearken to them, but took their weapons, and entreated the assistance of Eleazar, the son of Dineus, a robber, who had many years made his abode in the mountains, with which assistance they plundered many villages of the Samaritans. 20.122. When Cumanus heard of this action of theirs, he took the band of Sebaste, with four regiments of footmen, and armed the Samaritans, and marched out against the Jews, and caught them, and slew many of them, and took a great number of them alive; 20.123. whereupon those that were the most eminent persons at Jerusalem, and that both in regard to the respect that was paid them, and the families they were of, as soon as they saw to what a height things were gone, put on sackcloth, and heaped ashes upon their heads, and by all possible means besought the seditious, and persuaded them that they would set before their eyes the utter subversion of their country, the conflagration of their temple, and the slavery of themselves, their wives, and children, which would be the consequences of what they were doing; and would alter their minds, would cast away their weapons, and for the future be quiet, and return to their own homes. These persuasions of theirs prevailed upon them. 20.124. So the people dispersed themselves, and the robbers went away again to their places of strength; and after this time all Judea was overrun with robberies. 20.125. 2. But the principal of the Samaritans went to Ummidius Quadratus, the president of Syria, who at that time was at Tyre, and accused the Jews of setting their villages on fire, and plundering them; 20.126. and said withal, that they were not so much displeased at what they had suffered, as they were at the contempt thereby shown to the Romans; while if they had received any injury, they ought to have made them the judges of what had been done, and not presently to make such devastation, as if they had not the Romans for their governors; 20.127. on which account they came to him, in order to obtain that vengeance they wanted. This was the accusation which the Samaritans brought against the Jews. But the Jews affirmed that the Samaritans were the authors of this tumult and fighting, and that, in the first place, Cumanus had been corrupted by their gifts, and passed over the murder of those that were slain in silence;— 20.128. which allegations when Quadratus heard, he put off the hearing of the cause, and promised that he would give sentence when he should come into Judea, and should have a more exact knowledge of the truth of that matter. 20.129. So these men went away without success. Yet was it not long ere Quadratus came to Samaria, where, upon hearing the cause, he supposed that the Samaritans were the authors of that disturbance. But when he was informed that certain of the Jews were making innovations, he ordered those to be crucified whom Cumanus had taken captives. 20.130. From whence he came to a certain village called Lydda, which was not less than a city in largeness, and there heard the Samaritan cause a second time before his tribunal, and there learned from a certain Samaritan that one of the chief of the Jews, whose name was Dortus, and some other innovators with him, four in number, persuaded the multitude to a revolt from the Romans; 20.131. whom Quadratus ordered to be put to death: but still he sent away Aias the high priest, and Aus the commander [of the temple], in bonds to Rome, to give an account of what they had done to Claudius Caesar. 20.132. He also ordered the principal men, both of the Samaritans and of the Jews, as also Cumanus the procurator, and Ceier the tribune, to go to Italy to the emperor, that he might hear their cause, and determine their differences one with another. 20.133. But he came again to the city of Jerusalem, out of his fear that the multitude of the Jews should attempt some innovations; but he found the city in a peaceable state, and celebrating one of the usual festivals of their country to God. So he believed that they would not attempt any innovations, and left them at the celebration of the festival, and returned to Antioch. 20.134. 3. Now Cumanus, and the principal of the Samaritans, who were sent to Rome, had a day appointed them by the emperor whereon they were to have pleaded their cause about the quarrels they had one with another. 20.135. But now Caesar’s freed-men and his friends were very zealous on the behalf of Cumanus and the Samaritans; and they had prevailed over the Jews, unless Agrippa, junior, who was then at Rome, had seen the principal of the Jews hard set, and had earnestly entreated Agrippina, the emperor’s wife, to persuade her husband to hear the cause, so as was agreeable to his justice, and to condemn those to be punished who were really the authors of this revolt from the Roman government:— 20.136. whereupon Claudius was so well disposed beforehand, that when he had heard the cause, and found that the Samaritans had been the ringleaders in those mischievous doings, he gave order that those who came up to him should be slain, and that Cureanus should be banished. He also gave order that Celer the tribune should be carried back to Jerusalem, and should be drawn through the city in the sight of all the people, and then should be slain. 20.137. 1. So Claudius sent Felix, the brother of Pallas, to take care of the affairs of Judea; 20.138. and when he had already completed the twelfth year of his reign, he bestowed upon Agrippa the tetrarchy of Philip and Batanea, and added thereto Trachonites, with Abila; which last had been the tetrarchy of Lysanias; but he took from him Chalcis, when he had been governor thereof four years. 20.139. And when Agrippa had received these countries as the gift of Caesar, he gave his sister Drusilla in marriage to Azizus, king of Emesa, upon his consent to be circumcised; for Epiphanes, the son of king Antiochus, had refused to marry her, because, after he had promised her father formerly to come over to the Jewish religion, he would not now perform that promise. 20.140. He also gave Mariamne in marriage to Archelaus, the son of Helcias, to whom she had formerly been betrothed by Agrippa her father; from which marriage was derived a daughter, whose name was Bernice. 20.141. 2. But for the marriage of Drusilla with Azizus, it was in no long time afterward dissolved upon the following occasion: 20.142. While Felix was procurator of Judea, he saw this Drusilla, and fell in love with her; for she did indeed exceed all other women in beauty; and he sent to her a person whose name was Simon one of his friends; a Jew he was, and by birth a Cypriot, and one who pretended to be a magician, and endeavored to persuade her to forsake her present husband, and marry him; and promised, that if she would not refuse him, he would make her a happy woman. 20.143. Accordingly she acted ill, and because she was desirous to avoid her sister Bernice’s envy, for she was very ill treated by her on account of her beauty, was prevailed upon to transgress the laws of her forefathers, and to marry Felix; and when he had had a son by her, he named him Agrippa. 20.144. But after what manner that young man, with his wife, perished at the conflagration of the mountain Vesuvius, in the days of Titus Caesar, shall be related hereafter. 20.145. 3. But as for Bernice, she lived a widow a long while after the death of Herod [king of Chalcis], who was both her husband and her uncle; but when the report went that she had criminal conversation with her brother, [Agrippa, junior,] she persuaded Poleme, who was king of Cilicia, to be circumcised, and to marry her, as supposing that by this means she should prove those calumnies upon her to be false; 20.146. and Poleme was prevailed upon, and that chiefly on account of her riches. Yet did not this matrimony endure long; but Bernice left Poleme, and, as was said, with impure intentions. So he forsook at once this matrimony, and the Jewish religion; 20.147. and, at the same time, Mariamne put away Archelaus, and was married to Demetrius, the principal man among the Alexandrian Jews, both for his family and his wealth; and indeed he was then their alabarch. So she named her son whom she had by him Agrippinus. But of all these particulars we shall hereafter treat more exactly. 20.148. 1. Now Claudius Caesar died when he had reigned thirteen years, eight months, and twenty days; and a report went about that he was poisoned by his wife Agrippina. Her father was Germanicus, the brother of Caesar. Her husband was Domitius Aenobarbus, one of the most illustrious persons that was in the city of Rome; 20.149. after whose death, and her long continuance in widowhood, Claudius took her to wife. She brought along with her a son, Domtitus, of the same name with his father. He had before this slain his wife Messalina, out of jealousy, by whom he had his children Britannicus and Octavia; 20.150. their eldest sister was Antonia, whom he had by Pelina his first wife. He also married Octavia to Nero; for that was the name that Caesar gave him afterward, upon his adopting him for his son. 20.151. 2. But now Agrippina was afraid, lest, when Britannicus should come to man’s estate, he should succeed his father in the government, and desired to seize upon the principality beforehand for her own son [Nero]; upon which the report went that she thence compassed the death of Claudius. 20.152. Accordingly, she sent Burrhus, the general of the army, immediately, and with him the tribunes, and such also of the freed-men as were of the greatest authority, to bring Nero away into the camp, and to salute him emperor. 20.153. And when Nero had thus obtained the government, he got Britannicus to be so poisoned, that the multitude should not perceive it; although he publicly put his own mother to death not long afterward, making her this requital, not only for being born of her, but for bringing it so about by her contrivances that he obtained the Roman empire. He also slew Octavia his own wife, and many other illustrious persons, under this pretense, that they plotted against him. 20.154. 3. But I omit any further discourse about these affairs; for there have been a great many who have composed the history of Nero; some of which have departed from the truth of facts out of favor, as having received benefits from him; while others, out of hatred to him, and the great ill-will which they bare him, have so impudently raved against him with their lies, that they justly deserve to be condemned. 20.155. Nor do I wonder at such as have told lies of Nero, since they have not in their writings preserved the truth of history as to those facts that were earlier than his time, even when the actors could have no way incurred their hatred, since those writers lived a long time after them. 20.156. But as to those that have no regard to truth, they may write as they please; for in that they take delight: 20.157. but as to ourselves, who have made truth our direct aim, we shall briefly touch upon what only belongs remotely to this undertaking, but shall relate what hath happened to us Jews with great accuracy, and shall not grudge our pains in giving an account both of the calamities we have suffered, and of the crimes we have been guilty of. I will now therefore return to the relation of our own affairs. 20.158. 4. For in the first year of the reign of Nero, upon the death of Azizus, king of Emesa, Soemus, his brother, succeeded in his kingdom, and Aristobulus, the son of Herod, king of Chalcis, was intrusted by Nero with the government of the Lesser Armenia. 20.159. Caesar also bestowed on Agrippa a certain part of Galilee, Tiberias, and Tarichae, and ordered them to submit to his jurisdiction. He gave him also Julias, a city of Perea, with fourteen villages that lay about it. 20.160. 5. Now as for the affairs of the Jews, they grew worse and worse continually, for the country was again filled with robbers and impostors, who deluded the multitude. 20.161. Yet did Felix catch and put to death many of those impostors every day, together with the robbers. He also caught Eleazar, the son of Dineas, who had gotten together a company of robbers; and this he did by treachery; for he gave him assurance that he should suffer no harm, and thereby persuaded him to come to him; but when he came, he bound him, and sent him to Rome. 20.162. Felix also bore an ill-will to Jonathan, the high priest, because he frequently gave him admonitions about governing the Jewish affairs better than he did, lest he should himself have complaints made of him by the multitude, since he it was who had desired Caesar to send him as procurator of Judea. So Felix contrived a method whereby he might get rid of him, now he was become so continually troublesome to him; for such continual admonitions are grievous to those who are disposed to act unjustly. 20.163. Wherefore Felix persuaded one of Jonathan’s most faithful friends, a citizen of Jerusalem, whose name was Doras, to bring the robbers upon Jonathan, in order to kill him; and this he did by promising to give him a great deal of money for so doing. Doras complied with the proposal, and contrived matters so, that the robbers might murder him after the following manner: 20.164. Certain of those robbers went up to the city, as if they were going to worship God, while they had daggers under their garments, and by thus mingling themselves among the multitude they slew Jonathan, 20.165. and as this murder was never avenged, the robbers went up with the greatest security at the festivals after this time; and having weapons concealed in like manner as before, and mingling themselves among the multitude, they slew certain of their own enemies, and were subservient to other men for money; and slew others, not only in remote parts of the city, but in the temple itself also; for they had the boldness to murder men there, without thinking of the impiety of which they were guilty. 20.166. And this seems to me to have been the reason why God, out of his hatred of these men’s wickedness, rejected our city; and as for the temple, he no longer esteemed it sufficiently pure for him to inhabit therein, but brought the Romans upon us, and threw a fire upon the city to purge it; and brought upon us, our wives, and children, slavery, as desirous to make us wiser by our calamities. 20.167. 6. These works, that were done by the robbers, filled the city with all sorts of impiety. And now these impostors and deceivers persuaded the multitude to follow them into the wilderness, 20.168. and pretended that they would exhibit manifest wonders and signs, that should be performed by the providence of God. And many that were prevailed on by them suffered the punishments of their folly; for Felix brought them back, and then punished them. 20.169. Moreover, there came out of Egypt about this time to Jerusalem one that said he was a prophet, and advised the multitude of the common people to go along with him to the Mount of Olives, as it was called, which lay over against the city, and at the distance of five furlongs. 20.170. He said further, that he would show them from hence how, at his command, the walls of Jerusalem would fall down; and he promised them that he would procure them an entrance into the city through those walls, when they were fallen down. 20.171. Now when Felix was informed of these things, he ordered his soldiers to take their weapons, and came against them with a great number of horsemen and footmen from Jerusalem, and attacked the Egyptian and the people that were with him. He also slew four hundred of them, and took two hundred alive. 20.172. But the Egyptian himself escaped out of the fight, but did not appear any more. And again the robbers stirred up the people to make war with the Romans, and said they ought not to obey them at all; and when any persons would not comply with them, they set fire to their villages, and plundered them. 20.173. 7. And now it was that a great sedition arose between the Jews that inhabited Caesarea, and the Syrians who dwelt there also, concerning their equal right to the privileges belonging to citizens; for the Jews claimed the pre-eminence, because Herod their king was the builder of Caesarea, and because he was by birth a Jew. Now the Syrians did not deny what was alleged about Herod; but they said that Caesarea was formerly called Strato’s Tower, and that then there was not one Jewish inhabitant. 20.174. When the presidents of that country heard of these disorders, they caught the authors of them on both sides, and tormented them with stripes, and by that means put a stop to the disturbance for a time. 20.175. But the Jewish citizens depending on their wealth, and on that account despising the Syrians, reproached them again, and hoped to provoke them by such reproaches. 20.176. However, the Syrians, though they were inferior in wealth, yet valuing themselves highly on this account, that the greatest part of the Roman soldiers that were there were either of Caesarea or Sebaste, they also for some time used reproachful language to the Jews also; and thus it was, till at length they came to throwing stones at one another, and several were wounded, and fell on both sides, though still the Jews were the conquerors. 20.177. But when Felix saw that this quarrel was become a kind of war, he came upon them on the sudden, and desired the Jews to desist; and when they refused so to do, he armed his soldiers, and sent them out upon them, and slew many of them, and took more of them alive, and permitted his soldiers to plunder some of the houses of the citizens, which were full of riches. 20.178. Now those Jews that were more moderate, and of principal dignity among them, were afraid of themselves, and desired of Felix that he would sound a retreat to his soldiers, and spare them for the future, and afford them room for repentance for what they had done; and Felix was prevailed upon to do so. 20.179. 8. About this time king Agrippa gave the high priesthood to Ismael, who was the son of Fabi. 20.180. And now arose a sedition between the high priests and the principal men of the multitude of Jerusalem; each of which got them a company of the boldest sort of men, and of those that loved innovations about them, and became leaders to them; and when they struggled together, they did it by casting reproachful words against one another, and by throwing stones also. And there was nobody to reprove them; but these disorders were done after a licentious manner in the city, as if it had no government over it. 20.181. And such was the impudence and boldness that had seized on the high priests, that they had the hardiness to send their servants into the threshing-floors, to take away those tithes that were due to the priests, insomuch that it so fell out that the poorest sort of the priests died for want. To this degree did the violence of the seditious prevail over all right and justice. 20.182. 9. Now when Porcius Festus was sent as successor to Felix by Nero, the principal of the Jewish inhabitants of Caesarea went up to Rome to accuse Felix; and he had certainly been brought to punishment, unless Nero had yielded to the importunate solicitations of his brother Pallas, who was at that time had in the greatest honor by him. 20.183. Two of the principal Syrians in Caesarea persuaded Burrhus, who was Nero’s tutor, and secretary for his Greek epistles, by giving him a great sum of money, to disannul that equality of the Jewish privileges of citizens which they hitherto enjoyed. 20.184. So Burrhus, by his solicitations, obtained leave of the emperor that an epistle should be written to that purpose. This epistle became the occasion of the following miseries that befell our nation; for when the Jews of Caesarea were informed of the contents of this epistle to the Syrians, they were more disorderly than before, till a war was kindled. 20.185. 10. Upon Festus’s coming into Judea, it happened that Judea was afflicted by the robbers, while all the villages were set on fire, and plundered by them. 20.186. And then it was that the sicarii, as they were called, who were robbers, grew numerous. They made use of small swords, not much different in length from the Persian acinacae, but somewhat crooked, and like the Roman sicae, [or sickles,] as they were called; and from these weapons these robbers got their denomination; and with these weapons they slew a great many; 20.187. for they mingled themselves among the multitude at their festivals, when they were come up in crowds from all parts to the city to worship God, as we said before, and easily slew those that they had a mind to slay. They also came frequently upon the villages belonging to their enemies, with their weapons, and plundered them, and set them on fire. 20.188. So Festus sent forces, both horsemen and footmen, to fall upon those that had been seduced by a certain impostor, who promised them deliverance and freedom from the miseries they were under, if they would but follow him as far as the wilderness. Accordingly, those forces that were sent destroyed both him that had deluded them, and those that were his followers also. 20.189. 11. About the same time king Agrippa built himself a very large dining-room in the royal palace at Jerusalem, near to the portico. 20.190. Now this palace had been erected of old by the children of Asamoneus and was situate upon an elevation, and afforded a most delightful prospect to those that had a mind to take a view of the city, which prospect was desired by the king; and there he could lie down, and eat, and thence observe what was done in the temple; 20.191. which thing, when the chief men of Jerusalem saw they were very much displeased at it; for it was not agreeable to the institutions of our country or law that what was done in the temple should be viewed by others, especially what belonged to the sacrifices. They therefore erected a wall upon the uppermost building which belonged to the inner court of the temple towards the west, 20.192. which wall when it was built, did not only intercept the prospect of the dining-room in the palace, but also of the western cloisters that belonged to the outer court of the temple also, where it was that the Romans kept guards for the temple at the festivals. 20.193. At these doings both king Agrippa, and principally Festus the procurator, were much displeased; and Festus ordered them to pull the wall down again: but the Jews petitioned him to give them leave to send an embassage about this matter to Nero; for they said they could not endure to live if any part of the temple should be demolished; 20.194. and when Festus had given them leave so to do, they sent ten of their principal men to Nero, as also Ismael the high priest, and Helcias, the keeper of the sacred treasure. 20.195. And when Nero had heard what they had to say, he not only forgave them what they had already done, but also gave them leave to let the wall they had built stand. This was granted them in order to gratify Poppea, Nero’s wife, who was a religious woman, and had requested these favors of Nero, and who gave order to the ten ambassadors to go their way home; but retained Helcias and Ismael as hostages with herself. 20.196. As soon as the king heard this news, he gave the high priesthood to Joseph, who was called Cabi, the son of Simon, formerly high priest. 20.197. 1. And now Caesar, upon hearing the death of Festus, sent Albinus into Judea, as procurator. But the king deprived Joseph of the high priesthood, and bestowed the succession to that dignity on the son of Aus, who was also himself called Aus. 20.198. Now the report goes that this eldest Aus proved a most fortunate man; for he had five sons who had all performed the office of a high priest to God, and who had himself enjoyed that dignity a long time formerly, which had never happened to any other of our high priests. 20.199. But this younger Aus, who, as we have told you already, took the high priesthood, was a bold man in his temper, and very insolent; he was also of the sect of the Sadducees, who are very rigid in judging offenders, above all the rest of the Jews, as we have already observed; 20.200. when, therefore, Aus was of this disposition, he thought he had now a proper opportunity [to exercise his authority]. Festus was now dead, and Albinus was but upon the road; so he assembled the sanhedrim of judges, and brought before them the brother of Jesus, who was called Christ, whose name was James, and some others, [or, some of his companions]; and when he had formed an accusation against them as breakers of the law, he delivered them to be stoned: 20.201. but as for those who seemed the most equitable of the citizens, and such as were the most uneasy at the breach of the laws, they disliked what was done; they also sent to the king [Agrippa], desiring him to send to Aus that he should act so no more, for that what he had already done was not to be justified; 20.202. nay, some of them went also to meet Albinus, as he was upon his journey from Alexandria, and informed him that it was not lawful for Aus to assemble a sanhedrim without his consent. 20.203. Whereupon Albinus complied with what they said, and wrote in anger to Aus, and threatened that he would bring him to punishment for what he had done; on which king Agrippa took the high priesthood from him, when he had ruled but three months, and made Jesus, the son of Damneus, high priest. 20.204. 2. Now as soon as Albinus was come to the city of Jerusalem, he used all his endeavors and care that the country might be kept in peace, and this by destroying many of the Sicarii. 20.205. But as for the high priest, Aias he increased in glory every day, and this to a great degree, and had obtained the favor and esteem of the citizens in a signal manner; for he was a great hoarder up of money: he therefore cultivated the friendship of Albinus, and of the high priest [Jesus], by making them presents; 20.206. he also had servants who were very wicked, who joined themselves to the boldest sort of the people, and went to the thrashing-floors, and took away the tithes that belonged to the priests by violence, and did not refrain from beating such as would not give these tithes to them. 20.207. So the other high priests acted in the like manner, as did those his servants, without any one being able to prohibit them; so that [some of the] priests, that of old were wont to be supported with those tithes, died for want of food. 20.208. 3. But now the Sicarii went into the city by night, just before the festival, which was now at hand, and took the scribe belonging to the governor of the temple, whose name was Eleazar, who was the son of Aus [Aias] the high priest, and bound him, and carried him away with them; 20.209. after which they sent to Aias, and said that they would send the scribe to him, if he would persuade Albinus to release ten of those prisoners which he had caught of their party; so Aias was plainly forced to persuade Albinus, and gained his request of him. 20.210. This was the beginning of greater calamities; for the robbers perpetually contrived to catch some of Aias’s servants; and when they had taken them alive, they would not let them go, till they thereby recovered some of their own Sicarii. And as they were again become no small number, they grew bold, and were a great affliction to the whole country. 20.211. 4. About this time it was that king Agrippa built Caesarea Philippi larger than it was before, and, in honor of Nero, named it Neronias. And when he had built a theater at Berytus, with vast expenses, he bestowed on them shows, to be exhibited every year, and spent therein many ten thousand [drachmae]; 20.212. he also gave the people a largess of corn, and distributed oil among them, and adorned the entire city with statues of his own donation, and with original images made by ancient hands; nay, he almost transferred all that was most ornamental in his own kingdom thither. This made him more than ordinarily hated by his subjects, because he took those things away that belonged to them to adorn a foreign city. 20.213. And now Jesus, the son of Gamaliel, became the successor of Jesus, the son of Damneus, in the high priesthood, which the king had taken from the other; on which account a sedition arose between the high priests, with regard to one another; for they got together bodies of the boldest sort of the people, and frequently came, from reproaches, to throwing of stones at each other. But Aias was too hard for the rest, by his riches, which enabled him to gain those that were most ready to receive. 20.214. Costobarus also, and Saulus, did themselves get together a multitude of wicked wretches, and this because they were of the royal family; and so they obtained favor among them, because of their kindred to Agrippa; but still they used violence with the people, and were very ready to plunder those that were weaker than themselves. And from that time it principally came to pass that our city was greatly disordered, and that all things grew worse and worse among us. 20.215. 5. But when Albinus heard that Gessius Florus was coming to succeed him, he was desirous to appear to do somewhat that might be grateful to the people of Jerusalem; so he brought out all those prisoners who seemed to him to be the most plainly worthy of death, and ordered them to be put to death accordingly. But as to those who had been put into prison on some trifling occasions, he took money of them, and dismissed them; by which means the prisons were indeed emptied, but the country was filled with robbers. |
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57. Mishnah, Menachot, 13.11 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •r. eliezer b. azariah Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 545| 13.11. "נֶאֱמַר בְּעוֹלַת הַבְּהֵמָה אִשֵּׁה רֵיחַ נִיחֹחַ (ויקרא א), וּבְעוֹלַת הָעוֹף אִשֵּׁה רֵיחַ נִיחֹחַ (שם), וּבַמִּנְחָה אִשֵּׁה רֵיחַ נִיחֹחַ (שם ב), לְלַמֵּד, שֶׁאֶחָד הַמַּרְבֶּה וְאֶחָד הַמַּמְעִיט, וּבִלְבַד שֶׁיְּכַוֵּן אָדָם אֶת דַּעְתּוֹ לַשָּׁמָיִם: \n", | 13.11. "It is said of the olah of cattle, “An offering made by fire of pleasing odor” (Leviticus 1:9); and of the olah of birds, “An offering made by fire of pleasing odor (vs. 17); and of the minhah, “An offering made by fire of pleasing odor” (Leviticus 2:2): to teach you that it is the same whether one offers much or little, so long as one directs one’s heart to heaven. Congratulations! We have finished Tractate Menahot! It is a tradition at this point to thank God for helping us finish learning the tractate and to commit ourselves to going back and relearning it, so that we may not forget it and so that its lessons will stay with us for all of our lives. It is no accident that the last mishnah of the tractate finishes with the message that we learned today. After having learned 14 chapters of Zevahim and 13 chapters of Menahot, there is a grave danger that one could learn that all God cares about, and all that is important in Judaism, is bringing the proper sacrifice in the proper manner. Our mishnah teaches that the important issue is the proper intent, that one’s intent in sacrifice should be to worship God. This is not to deny that that the minutiae of rules are extremely important, both in the eyes of the rabbis and surely in the eyes of the priests who served in the Temple while it still stood. Rather, what today’s mishnah seems to say is that the rules are an outer manifestation of the inner kavannah, intent, of the worshipper. Without following the rules, there is no way to bring that intent into the world. But without the intent, the rules are just empty exercises devoid of meaning. I believe that this is a message that is as true of Judaism today as it was in Temple times. Mishnah Menahot has probably been a great challenge for many of you; I know it was for me. So please accept an extra congratulations on completing it. Tomorrow we begin Hullin, the one tractate in all of Seder Kodashim that does not deal with sacrifices or the Temple.", |
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58. Mishnah, Nazir, 7.4 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •eliezer, r. Found in books: Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 203| 7.4. "אָמַר רַבִּי אֱלִיעֶזֶר מִשּׁוּם רַבִּי יְהוֹשֻׁעַ, כָּל טֻמְאָה מִן הַמֵּת שֶׁהַנָּזִיר מְגַלֵּחַ עָלֶיהָ, חַיָּבִין עָלֶיהָ עַל בִּיאַת מִקְדָּשׁ. וְכָל טֻמְאָה מִן הַמֵּת שֶׁאֵין הַנָּזִיר מְגַלֵּחַ עָלֶיהָ, אֵין חַיָּבִין עָלֶיהָ עַל בִּיאַת מִקְדָּשׁ. אָמַר רַבִּי מֵאִיר, לֹא תְהֵא זוֹ קַלָּה מִן הַשֶּׁרֶץ. אָמַר רַבִּי עֲקִיבָא, דַּנְתִּי לִפְנֵי רַבִּי אֱלִיעֶזֶר, מָה אִם עֶצֶם כַּשְּׂעֹרָה שֶׁאֵינוֹ מְטַמֵּא אָדָם בְּאֹהֶל, הַנָּזִיר מְגַלֵּחַ עַל מַגָּעוֹ וְעַל מַשָּׂאוֹ. רְבִיעִית דָּם שֶׁהוּא מְטַמֵּא אָדָם בְּאֹהֶל, אֵינוֹ דִין שֶׁיְּהֵא הַנָּזִיר מְגַלֵּחַ עַל מַגָּעָהּ וְעַל מַשָּׂאָהּ. אָמַר לִי, מַה זֶה עֲקִיבָא, אֵין דָּנִין כָּאן מִקַּל וָחֹמֶר. וּכְשֶׁבָּאתִי וְהִרְצֵיתִי אֶת הַדְּבָרִים לִפְנֵי רַבִּי יְהוֹשֻׁעַ, אָמַר לִי, יָפֶה אָמַרְתָּ, אֶלָּא כֵּן אָמְרוּ הֲלָכָה: \n", | 7.4. "Rabbi Elazar said in the name of Rabbi Joshua: for every defilement [conveyed] by a corpse on account of which a nazirite must shave, people are liable for entering the sanctuary, and for every defilement [conveyed] by a corpse on account of which a nazirite does not shave, people are not liable for one entering the sanctuary. Rabbi Meir said: such [defilement] should not be less serious than [defilement through] a dead creeping thing. Rabbi Akiba said: I argued in the presence of Rabbi Eliezer: Now if on account of a barley-corn’s bulk of bone which does not defile a man by overshadowing, a nazirite shaves should he touch it or carry it, then surely a quarter-log of blood which defiles a man by overshadowing, should cause a nazirite to shave should he touch it or carry it? He replied: What is this Akiva! We do not make here an ‘all the more so’ (a kal vehomer) argument. When I afterwards went and recounted these words to Rabbi Joshua, he said to me, “You spoke well, but thus they have ruled the halakhah.”", |
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59. Mishnah, Orlah, 3.9 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •r. eliezer Found in books: Hayes (2022), The Literature of the Sages: A Re-Visioning, 71| 3.9. "סְפֵק עָרְלָה, בְּאֶרֶץ יִשְׂרָאֵל אָסוּר, וּבְסוּרְיָא מֻתָּר, וּבְחוּצָה לָאָרֶץ יוֹרֵד וְלוֹקֵחַ, וּבִלְבַד שֶׁלֹּא יִרְאֶנּוּ לוֹקֵט. כֶּרֶם נָטוּעַ יָרָק, וְיָרָק נִמְכָּר חוּצָה לוֹ, בְּאֶרֶץ יִשְׁרָאֵל אָסוּר, וּבְסוּרְיָא מֻתָּר, וּבְחוּצָה לָאָרֶץ יוֹרֵד וְלוֹקֵט, וּבִלְבַד שֶׁלֹּא יִלְקֹט בַּיָּד. הֶחָדָשׁ, אָסוּר מִן הַתּוֹרָה בְּכָל מָקוֹם. וְהָעָרְלָה, הֲלָכָה. וְהַכִּלְאַיִם, מִדִּבְרֵי סוֹפְרִים: \n", | 3.9. "Doubtful orlah: in the land of Israel is prohibited, in Syria is permitted, and outside the land one may go down and purchase [from a non-Israelite] as long as he has not seen him gathering it. A vineyard planted with vegetables [which are kilayim], and they [the vegetables] are sold outside of it: in the land of Israel these are prohibited, and in Syria they are permitted; outside the land one may go down and purchase them as long as he does not gather [them] with [one’s own] hand. New [produce] is prohibited by the Torah in all places. And orlah is a halachah. And kilayim are an enactment of the scribes.", |
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60. Mishnah, Pesahim, 1.12-1.13, 6.2 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •eliezer, r. •eliezer, r., and violence Found in books: Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 207; Rubenstein (2003), The Culture of the Babylonian Talmud. 57, 181| 6.2. "אָמַר רַבִּי אֱלִיעֶזֶר, וַהֲלֹא דִין הוּא, מָה אִם שְׁחִיטָה שֶׁהִיא מִשּׁוּם מְלָאכָה דּוֹחָה אֶת הַשַּׁבָּת, אֵלּוּ שֶׁהֵן מִשּׁוּם שְׁבוּת לֹא יִדְחוּ אֶת הַשַּׁבָּת. אָמַר לוֹ רַבִּי יְהוֹשֻׁעַ, יוֹם טוֹב יוֹכִיחַ, שֶׁהִתִּירוּ בוֹ מִשּׁוּם מְלָאכָה, וְאָסוּר בּוֹ מִשּׁוּם שְׁבוּת. אָמַר לוֹ רַבִּי אֱלִיעֶזֶר, מַה זֶּה, יְהוֹשֻׁעַ, מָה רְאָיָה רְשׁוּת לְמִצְוָה. הֵשִׁיב רַבִּי עֲקִיבָא וְאָמַר, הַזָּאָה תוֹכִיחַ, שֶׁהִיא מִצְוָה וְהִיא מִשּׁוּם שְׁבוּת וְאֵינָהּ דּוֹחָה אֶת הַשַּׁבָּת, אַף אַתָּה אַל תִּתְמַהּ עַל אֵלּוּ, שֶׁאַף עַל פִּי שֶׁהֵן מִצְוָה וְהֵן מִשּׁוּם שְׁבוּת, לֹא יִדְחוּ אֶת הַשַּׁבָּת. אָמַר לוֹ רַבִּי אֱלִיעֶזֶר, וְעָלֶיהָ אֲנִי דָן, וּמָה אִם שְׁחִיטָה שֶׁהִיא מִשּׁוּם מְלָאכָה, דּוֹחָה אֶת הַשַּׁבָּת, הַזָּאָה שֶׁהִיא מִשּׁוּם שְׁבוּת, אֵינוֹ דִּין שֶׁדּוֹחָה אֶת הַשַּׁבָּת. אָמַר לוֹ רַבִּי עֲקִיבָא, אוֹ חִלּוּף, מָה אִם הַזָּאָה שֶׁהִיא מִשּׁוּם שְׁבוּת, אֵינָהּ דּוֹחָה אֶת הַשַּׁבָּת, שְׁחִיטָה שֶׁהִיא מִשּׁוּם מְלָאכָה, אֵינוֹ דִין שֶׁלֹּא תִדְחֶה אֶת הַשַּׁבָּת. אָמַר לוֹ רַבִּי אֱלִיעֶזֶר, עֲקִיבָא, עָקַרְתָּ מַה שֶּׁכָּתוּב בַּתּוֹרָה, בֵּין הָעַרְבַּיִם בְּמֹעֲדוֹ (במדבר ט), בֵּין בְּחֹל בֵּין בְּשַׁבָּת. אָמַר לוֹ, רַבִּי, הָבֵא לִי מוֹעֵד לָאֵלּוּ כַּמּוֹעֵד לַשְּׁחִיטָה. כְּלָל אָמַר רַבִּי עֲקִיבָא, כָּל מְלָאכָה שֶׁאֶפְשָׁר לַעֲשׂוֹתָהּ מֵעֶרֶב שַׁבָּת, אֵינָהּ דּוֹחָה אֶת הַשַּׁבָּת. שְׁחִיטָה שֶׁאִי אֶפְשָׁר לַעֲשׂוֹתָהּ מֵעֶרֶב שַׁבָּת, דּוֹחָה אֶת הַשַּׁבָּת: \n", | 6.2. "Rabbi Eliezer said: is it not logical: if slaughtering, which is [usually forbidden] as a labor, overrides Shabbat, shouldn’t these, which are [only forbidden] as mandated rest (shevut), override Shabbat? Rabbi Joshua said to him: let the festival prove this, for they permitted labor [on the festival] and forbade [activities forbidden because of] shevut. Rabbi Eliezer said to him: what is this, Joshua? What proof is a voluntary act in respect of a commandment! Rabbi Akiva answered and said: let sprinkling [purificatory waters] prove it, which is [performed] because it is a commandment and is [forbidden only] as a shevut, yet it does not override Shabbat; so you too, do not wonder at these, that though they are [required] on account of a commandment and are [forbidden only] as shevut, yet they do not override Shabbat. Rabbi Eliezer said to him: but in respect of that I am arguing: if slaughtering, which is a labor, overrides Shabbat, is it not logical that sprinkling, which is [only] a shevut, should override Shabbat! Rabbi Akiva said to him: or the opposite: if sprinkling, which is [forbidden] as a shevut, does not override Shabbat, then slaughtering, which is [normally forbidden] on account of labor, is it not logical that it should not override Shabbat. Rabbi Eliezer said to him: Akiva! You are uprooting what is written in the Torah, “at twilight, offer it at its set time” (Numbers 9:3), both on week-days and on Shabbat. He said to him: master, give me an appointed time for these as there is an appointed season for slaughtering! Rabbi Akiva stated a general rule: work which could be done on the eve of Shabbat does not override Shabbat; slaughtering, which could not be done on the eve of Shabbat, does override Shabbat.", |
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61. Mishnah, Rosh Hashanah, 2.1, 4.9 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •eliezer, r. •r. eliezer b. azariah Found in books: Goodman (2006), Judaism in the Roman World: Collected Essays, 168; Levine (2005), The Ancient Synagogue, The First Thousand Years, 545| 2.1. "אִם אֵינָן מַכִּירִין אוֹתוֹ, מְשַׁלְּחִין אַחֵר עִמּוֹ לַהֲעִידוֹ. בָּרִאשׁוֹנָה הָיוּ מְקַבְּלִין עֵדוּת הַחֹדֶשׁ מִכָּל אָדָם. מִשֶּׁקִּלְקְלוּ הַמִּינִין, הִתְקִינוּ שֶׁלֹּא יְהוּ מְקַבְּלִין אֶלָּא מִן הַמַּכִּירִים:", 4.9. "סֵדֶר תְּקִיעוֹת, שָׁלשׁ, שֶׁל שָׁלשׁ שָׁלשׁ. שִׁעוּר תְּקִיעָה כְּשָׁלשׁ תְּרוּעוֹת. שִׁעוּר תְּרוּעָה כְּשָׁלשׁ יְבָבוֹת. תָּקַע בָּרִאשׁוֹנָה, וּמָשַׁךְ בַּשְּׁנִיָּה כִשְׁתַּיִם, אֵין בְּיָדוֹ אֶלָּא אֶחָת. מִי שֶׁבֵּרַךְ וְאַחַר כָּךְ נִתְמַנָּה לוֹ שׁוֹפָר, תּוֹקֵעַ וּמֵרִיעַ וְתוֹקֵעַ שָׁלשׁ פְּעָמִים. כְּשֵׁם שֶׁשְּׁלִיחַ צִבּוּר חַיָּב, כָּךְ כָּל יָחִיד וְיָחִיד חַיָּב. רַבָּן גַּמְלִיאֵל אוֹמֵר, שְׁלִיחַ צִבּוּר מוֹצִיא אֶת הָרַבִּים יְדֵי חוֹבָתָן: \n", | 2.1. "If they don’t know him [the one who came to testify], they send another with him to testify concerning [his reliability]. Originally testimony concerning the new moon was accepted from anyone. When the minim disrupted this, it was decreed that testimony should be received only from persons known [to the court].", 4.9. "The order of the blasts: three sets of three each. The length of a teki’ah is equal to three teru'ahs, and the length of a teru'ah is equal to three yevavot. If one prolonged the first teki'ah so that it went directly into the second, it counts only as one. One who has blessed [recited the Amidah] and then a shofar is given to him, he sounds a teki'ah teru'ah teki'ah three times. Just as the shaliah tzibbur is obligated, so every single individual is obligated. Rabban Gamaliel says: the shaliah tzibbur (communal prayer leader) causes the whole congregation to fulfill their obligation.", |
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62. Mishnah, Megillah, 4.8-4.9 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •eliezer, r. Found in books: Goodman (2006), Judaism in the Roman World: Collected Essays, 168| 4.8. "הָאוֹמֵר אֵינִי עוֹבֵר לִפְנֵי הַתֵּבָה בִצְבוּעִין, אַף בִּלְבָנִים לֹא יַעֲבֹר. בְּסַנְדָּל אֵינִי עוֹבֵר, אַף יָחֵף לֹא יַעֲבֹר. הָעוֹשֶׂה תְפִלָּתוֹ עֲגֻלָּה, סַכָּנָה וְאֵין בָּהּ מִצְוָה. נְתָנָהּ עַל מִצְחוֹ אוֹ עַל פַּס יָדוֹ, הֲרֵי זוֹ דֶּרֶךְ הַמִּינוּת. צִפָּן זָהָב, וּנְתָנָהּ עַל בֵּית אֻנְקְלִי שֶׁלּוֹ, הֲרֵי זוֹ דֶּרֶךְ הַחִיצוֹנִים:", 4.9. "הָאוֹמֵר יְבָרְכוּךָ טוֹבִים, הֲרֵי זוֹ דֶּרֶךְ הַמִּינוּת. עַל קַן צִפּוֹר יַגִּיעוּ רַחֲמֶיךָ, וְעַל טוֹב יִזָּכֵר שְׁמֶךָ, מוֹדִים מוֹדִים, מְשַׁתְּקִין אוֹתוֹ. הַמְכַנֶּה בָעֲרָיוֹת, מְשַׁתְּקִין אוֹתוֹ. הָאוֹמֵר, וּמִזַּרְעֲךָ לֹא תִתֵּן לְהַעֲבִיר לַמֹּלֶךְ (ויקרא יח), וּמִזַרְעָךְ לֹא תִתֵּן לְאַעְבָּרָא בְּאַרְמָיוּתָא, מְשַׁתְּקִין אוֹתוֹ בִנְזִיפָה:", | 4.8. "If one says, “I will not pass before the ark in colored clothes,” even in white clothes he may not pass before it. [If one says], “I will not pass before it in shoes,” even barefoot he may not pass before it. One who makes his tefillin [for the head] round, it is dangerous and has no religious value. If he put them on his forehead or on the palm of his hand, behold this is the way of heresy. If he overlaid them with gold or put [the one for the hand] on his sleeve, behold this is the manner of the outsiders.", 4.9. "If one says “May the good bless you,” this is the way of heresy. [If one says], “May Your mercy reach the nest of a bird,” “May Your name be mentioned for the good,” “We give thanks, we give thanks,” they silence him. One who uses euphemisms in the portion dealing with forbidden marriages, he is silenced. If he says, [instead of] “And you shall not give any of your seed to be passed to Moloch,” (Leviticus 18:21) “You shall not give [your seed] to pass to a Gentile woman,” he silenced with a rebuke.", |
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| 63. Tosefta, Avodah Zarah, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Rubenstein (2003), The Culture of the Babylonian Talmud. 127 |
64. Josephus Flavius, Against Apion, 2.77 (1st cent. CE - 1st cent. CE) Tagged with subjects: •r. eliezer shammaite Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 592 | 2.77. we also offer perpetual sacrifices for them; nor do we only offer them every day at the common expenses of all the Jews, but although we offer no other such sacrifices out of our common expenses, no, not for our own children, yet do we this as a peculiar honor to the emperors, and to them alone, while we do the same to no other person whomsoever. |
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65. Tosefta, Megillah, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 42| 3.11. "מדלגין בנביא ואין מדלגין בתורה [ואין] מדלגין מנביא לנביא ובנביא של שנים עשר [מדלגין] ובלבד שלא ידלג מסוף הספר [לראשו].", | |
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66. Tosefta, Kiddushin, 1.5 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •eliezer, r. Found in books: Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 178| 1.5. "ספינה נקנית במשיכה ר' נתן אומר ספינה ואותיות נקנות במשיכה ובשטר איזו היא משיכה בין שמשך בין שהנהיג בין שקרא לה ובאת אחריו ה\"ז משיכה איזו היא מסירה כל שמסר לו פרומביא ומוסרה ה\"ז מסירה אימתי אמרו מטלטלין נקנין במשיכה ברשות הרבים או בחצר שאינה של שניהם ברשות הלוקח כיון שקבל עליו קנה ברשות המוכר עד שיגביה או עד שיוציא מרשות הבעלים ברשות זה המופקדים אצלו עד שיקבל עליו או עד שישכיר לו את [מקומו].", | 1.5. "A ship is acquired with drawing (meshikhah). Rabbi Natan says: A ship and documents are acquired with drawing and with a contract. Which is drawing? Whether he drew [the animal], whether he drove [it], whether he called to it and it came after him—this is drawing. Which is handing over (mesirah)? Anyone who handed over to him the halter and he took it—this is handing over. In what cases did they say that moveable property is acquired with drawing? In the public road or in a courtyard which doesn't belong to either [party in the transaction]. On the property of the buyer, whenever he accepts it, he acquires. On the property of the seller, when he lifts it or until he takes it out of the owner's property. On the property of the one with whom he deposited [the animal], until he [the bailee] accepts it [the responsibility of looking after the item for the buyer] or until he [the buyer] rents the place [where the item is stored with the bailee].", |
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| 67. Tosefta, Negaim, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 207 |
68. Tosefta, Pesahim, 10.12 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •eliezer, r. Found in books: Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 87| 10.12. "מעשה ברבן גמליאל וזקנים שהיו מסובין בבית ביתוס בן זונין בלוד והיו [עוסקין בהלכות הפסח] כל הלילה עד קרות הגבר, הגביהו מלפניהם ונועדו והלכו [להן] לבית המדרש.", | 10.12. "Once, Rabban Gamliel and the elders were reclining in the house of Boethus ben Zonin in Lod, and they were occupied in studying the laws of Pesach all that night, until the cock crowed. They lifted the table, made themselves ready and went to the house of study [to pray].", |
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| 69. Tosefta, Rosh Hashanah, 2.18 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •r. eliezer b. azariah Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 545 |
| 70. Tosefta, Sanhedrin, 13.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •r. eliezer shammaite Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 12, 377, 428 |
71. Tosefta, Shabbat, 1.11-1.21 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •r. eliezer shammaite Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 11, 428, 606| 1.11. "פותקין מים לגינה בע\"ש עם חשיכה והיא שותת והולכת [בשבת] נותנין קילור לעין ואיספלנית ע\"ג המכה בע\"ש עם חשיכה והן מתרפאין והולכין [בשבת] נותנין גפרית תחת הכלים בע\"ש והן מתגפרין והולכין [בשבת נותנין] מוגמר על גבי גחלים בערב שבת עם חשיכה [ואין נותנין חטים לרחיים של מים אלא כדי שיטחנו].", | |
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72. Tosefta, Sotah, 4.2, 13.9 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •eliezer, r., and r. simon •eliezer (r.) Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 178; Rubenstein (2003), The Culture of the Babylonian Talmud. 184| 4.2. "יוסף זכה בעצמות אביו אף הוא לא נתעסק בו אלא משה שנא' (שמות י״ג:י״ט) ויקח משה את עצמות יוסף עמו מלמד שכל העם היו עסוקין בביזה והוא עוסק במצוה שנא' (משלי י׳:ח׳) חכם לב יקח מצות וגו' [אילו] לא היה משה מתעסק בו לא היו ישראל מתעסקין בו מה ת\"ל (יהושע כ״ד:ל״ב) ואת עצמות יוסף אשר העלו בני ישראל [ממצרים] קברו בשכם אלא כיון שראו ישראל את משה [שהוא] מתעסק בו אמרו הניחו לו כבודו בגדולים [יותר מן הקטנים] ואילו לא היה משה וישראל [מתעסקין בו] לא היו בניו מתעסקין בו מה ת\"ל (שם) ויהיו לבני יוסף לנחלה אלא כיון שראו בניו את משה וישראל [שהיו] מתעסקין בו אמרו הניחו לו כבודו במרובין יותר מן המועטין.", 13.9. "מעוררין אלו הלוים [שאומר] על הדוכן (תהילים מד) עורה למה תישן ה' [וגו'] אמר להן ר' יוחנן בן זכאי וכי יש שינה לפניו והלא כבר נאמר (תהילים קכא) הנה לא ינום ולא יישן אלא כל זמן שישראל שרוין בצער ועובדי כוכבים [שרוין בשלוה כביכול] עורה למה תישן נוקפין אלו [שמכין את העגל] בין קרניו כדרך שעושין לעבודת כוכבים אמר להם יוחנן [כהן גדול] עד מתי אתם מאכילין [את המזבח טריפות].", | |
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| 73. Tosefta, Taanit, 1.13 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •r. eliezer b. hyrcanus Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 495 |
| 74. Tosefta, Yevamot, 1.10-1.13 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •r. eliezer shammaite Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 428 |
75. Tosefta, Zevahim, 2.17, 5.6, 5.13 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •r. eliezer shammaite Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 127, 592| 5.6. "חומר בטמא שאין ביוצא וביוצא שאין בטמא שהטמא נוהג בקדשי קדשים ובקדשים קלים ונוהג בקדשי הגבול מה שאין כן ביוצא. חומר ביוצא שהיוצא לא הותר מכללו ואין הציץ מרצה עליו מה שאין כן בטמא. באיזה טמא אמרו בטמא שאכל בשר טהור ובשר טמא אבל טהור שאכל בשר טמא והאוכל מן הקדשים <לאחר> [לפני] זריקת דמן ומן העולה ומן האמורין בין לפני זריקת דמן ובין לאחר זריקת דמן הרי זה לוקה את הארבעים כללו של דבר אין חייבין קרבן אלא על פגול ונותר וטמא.", | |
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| 76. Tosefta, Toharot, 1.6 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •r. eliezer shammaite Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 18 |
77. Mishnah, Makhshirin, 6.8 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •eliezer, r. Found in books: Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 203| 6.8. "חֲלֵב הָאִשָּׁה מְטַמֵּא לְרָצוֹן וְשֶׁלֹּא לְרָצוֹן, וַחֲלֵב הַבְּהֵמָה אֵינוֹ מְטַמֵּא אֶלָּא לְרָצוֹן. אָמַר רַבִּי עֲקִיבָא, קַל וָחֹמֶר הַדְּבָרִים. מָה אִם חֲלֵב הָאִשָּׁה שֶׁאֵינוֹ מְיֻחָד אֶלָּא לִקְטַנִּים, מְטַמֵּא לְרָצוֹן וְשֶׁלֹּא לְרָצוֹן, חֲלֵב הַבְּהֵמָה שֶׁהוּא מְיֻחָד לִקְטַנִּים וְלִגְדוֹלִים, אֵינוֹ דִין שֶׁיְּטַמֵּא לְרָצוֹן וְשֶׁלֹּא לְרָצוֹן. אָמְרוּ לוֹ, לֹא, אִם טִמֵּא חֲלֵב הָאִשָּׁה שֶׁלֹּא לְרָצוֹן, שֶׁדַּם מַגֵּפָתָהּ טָמֵא, יְטַמֵּא חֲלֵב הַבְּהֵמָה שֶׁלֹּא לְרָצוֹן, שֶׁדַּם מַגֵּפָתָהּ טָהוֹר. אָמַר לָהֶם, מַחְמִיר אֲנִי בְּחָלָב מִבְּדָם, שֶׁהַחוֹלֵב לִרְפוּאָה, טָמֵא, וְהַמַּקִּיז לִרְפוּאָה, טָהוֹר. אָמְרוּ לוֹ, סַלֵּי זֵיתִים וַעֲנָבִים יוֹכִיחוּ, שֶׁהַמַּשְׁקִים הַיּוֹצְאִין מֵהֶן לְרָצוֹן, טְמֵאִים, וְשֶׁלֹּא לְרָצוֹן, טְהוֹרִים. אָמַר לָהֶן, לֹא, אִם אֲמַרְתֶּם בְּסַלֵּי זֵיתִים וַעֲנָבִים, שֶׁתְּחִלָּתָן אֹכֶל וְסוֹפָן מַשְׁקֶה, תֹּאמְרוּ בְחָלָב שֶׁתְּחִלָּתוֹ וְסוֹפוֹ מַשְׁקֶה. עַד כָּאן הָיְתָה תְשׁוּבָה. אָמַר רַבִּי שִׁמְעוֹן מִכָּאן וָאֵילָךְ הָיִינוּ מְשִׁיבִין לְפָנָיו, מֵי גְשָׁמִים יוֹכִיחוּ, שֶׁתְּחִלָּתָן וְסוֹפָן מַשְׁקֶה וְאֵינָן מְטַמְּאִין אֶלָּא לְרָצוֹן. אָמַר לָנוּ, לֹא, אִם אֲמַרְתֶּם בְּמֵי גְשָׁמִים, שֶׁאֵין רֻבָּן לָאָדָם, אֶלָּא לָאֲרָצוֹת וְלָאִילָנוֹת, וְרֹב הֶחָלָב, לָאָדָם: \n", | 6.8. "A woman's milk renders unclean whether [its flow is] desired or is not desired, but the milk of cattle renders unclean only if [its flow is] desired. Rabbi Akiva said: there is a kal vehomer argument here: if a woman's milk, which is specifically for infants, can render unclean whether [its flow is] desired or is not desired, all the more should the milk of cattle, which is for infants and adults, should render unclean both when [its flow is] desired and when it is not desired. They said to him: No; a woman's milk renders unclean when [its flow is] not desired, because the blood issuing from her wound is unclean; but how could the milk of cattle render unclean when [its flow is] not desired, seeing that the blood issuing from its wound is clean? He said to them: I am stricter in the case of milk than in the case of blood, for if one milks for healing, [the milk] is unclean, whereas if one lets blood for healing, [the blood] is clean. They said to him: let baskets of olives and grapes prove it; for liquids flowing from them are unclean only when [the flow is] desired, but when [the flow is] not desired they are clean. He said to them: No; if you say [thus] of baskets of olives and grapes which are at first a solid food and at the end become a liquid, could you say [the same] of milk which remains a liquid from beginning to end? Thus far was the argument. Rabbi Shimon said: from here on in we used to argue before him: let rain water prove it, for it remains a liquid from beginning to end, and renders unclean only when [its flow is] desired. But he said to us: No; if you say [thus] of rain water, it is because most of it is intended not for human usage but for the soil and for trees, whereas most milk is intended for human usage.", |
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78. Tosefta, Hagigah, 2.1, 2.11-2.12 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •r. eliezer b. hyrcanus •eliezer, r. •eliezer, r., and violence Found in books: Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 42; Levine (2005), The Ancient Synagogue, The First Thousand Years, 348; Rubenstein (2003), The Culture of the Babylonian Talmud. 181| 2.1. "אין דורשין בעריות בשלשה אבל דורשין בשנים [ולא] במעשה בראשית בשנים אבל דורשין ביחיד ולא במרכבה ביחיד אא\"כ היה חכם מבין מדעתו מעשה ברבן יוחנן בן זכאי שהיה רוכב על החמור והיה רבי אלעזר בן ערך מחמר אחריו אמר לו רבי שנה פרק אחד במעשה מרכבה אמר לו לא [כן אמרתי לך מתחלה שאין שונין] במרכבה ביחיד אלא אם כן היה חכם מבין מדעתו אמר לו מעתה ארצה לפניך אמר לו אמור פתח רבי אלעזר בן ערך ודרש במעשה מרכבה ירד רבי יוחנן בן זכאי מן החמור ונתעטף בטליתו וישבו שניהם על גבי אבן תחת הזית והרצה לפניו עמד ונשקו ואמר ברוך ה' אלהי ישראל אשר נתן בן לאברהם אבינו שיודע להבין ולדרוש בכבוד אביו שבשמים יש נאה דורש ואין נאה מקיים נאה מקיים ואין נאה דורש [אלעזר בן ערך] נאה דורש ונאה מקיים אשריך [אברהם] אבינו שאלעזר בן ערך יצא מחלציך [שיודע להבין ולדרוש בכבוד אביו שבשמים] רבי יוסי ברבי יהודה אומר רבי יהושע הרצה לפני רבן יוחנן בן זכאי [רבי עקיבה] הרצה לפני רבי יהושע חנניא בן חכינאי הרצה לפני רבי עקיבה.", | |
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79. Tosefta, Ketuvot, 5.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •eliezer, r. Found in books: Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 203| 5.1. "הבוגרת [בתביעה נותנים] לה שנים עשר חודש אם היתה קטנה בין היא בין אביה יכולין לעכב ר\"ט אומר נותנין לה הכל תרומה בד\"א מן האירוסין אבל מן הנישואין מודה ר\"ט שנותנין לה מחצה חולין ומחצה תרומה במה ד\"א בבת כהן לכהן אבל בת ישראל לכהן [הכל מודים שמעלין לה כל מזונותיה מן החולין] ר' יהודה בן בתירה אומר שתי ידות תרומה ואחד חולין ר' יהודה אומר [מוכרת את התרומה ולוקחת בדמיה חולין] רבן שמעון בן גמליאל אומר כל מקום שהוזכרו [שם] תרומה נותנין [כפול] חולין. זו משנה ראשונה רבותינו אמרו אין האשה אוכלת בתרומה עד שתכנס לחופה והיבמה עד שתבעל ואם מתה בעלה יורשה אמר ר' מנחם בן נפח [משם] ר' אליעזר הקפר מעשה בר' טרפון שקדש ג' מאות נשים להאכילן בתרומה שהיו שני בצורת וכבר שלח יוחנן בן בג בג אצל ר' יהודה בן בתירה לנציבים אמר לו שמעתי עליך שאתה אומר בת ישראל המאורסת לכהן אוכלת בתרומה שלח לו [ואמר לו] מוחזק הייתי בך שאתה בקי בחדרי תורה לדון קל וחומר אי אתה יודע ומה שפחה כנענית שאין ביאתה קונה אותה לאכול בתרומה [כסף] קונה אותה להאכילה בתרומה בת ישראל שהביאה קונה אותה להאכילה בתרומה אינו דין שיהא כסף קונה אותה להאכילה בתרומה אבל מה אעשה שהרי אמרו חכמים אין ארוסה בת ישראל אוכלת בתרומה עד שתכנס לחופה [אם] מתה בעלה יורשה.", | 5.1. "The adult woman is like (sic!) one claimed—they give her 12 months. If she were a minor, either she or her father is able to delay [the marriage until she is of majority age]. Rabbi Tarfon says: They give her everything terumah [if she is claimed by a priest and the time limit of 12 months is up and they are still not married, she eats entirely terumah]. When does this apply? From betrothal [i.e. when the claiming 12 months is up, she is betrothed but still not married], but from marriage, Rabbi Tarfon agrees that they give her half hullin and half terumah. When does this apply? With a kohen's daughter [married to a] kohen, but an Israelite's daughter to a kohen, everyone agrees they raise all of her food from hullin. Rabbi Yehudah ben Betera says: Two parts terumah and one hullin. Rabbi Yehudah says: She should sell the terumah and buy with its value hullin. Rabban Shimon ben Gamliel says: Any place where they [the sages] mention \"terumah\", he gives double hullin. This was the original mishnah. Our rabbis said: A wife who is an Israelite's daughter doesn't eat terumah until she enters the bridal chamber, and a yevamah doesn't [eat terumah] until she has sex [with her levir]. If her husband dies [after the time of claiming has passed], he inherits her. Said Rabbi Menahem ben Nafah in the name of Rabbi Liezer Ha-Kappar: A case, that Rabbi Tarfon who betrothed 300 wives for them to eat terumah, for they were years of famine. But Yoha ben Bagbag already sent to Rabbi Yehudah ben Beterah to Netzivin, he said to him: I heard about you that you say a betrothed Israelite's daughter betrothed to a kohen can eat terumah. He replied to him and said to him: I had assumed that you were an expert in the chambers of Torah, but you don't know how to do a kal va-homer! Just as a Canaanite slavegirl, whose sex [with a kohen] does not acquire her to allow her to eat terumah, isn't it logical that money would acquire her to eat terumah!? But what can I do? For the Hakhamim said: A betrothed Israelite's daughter can't eat terumah until she enters the bridal chamber. If she dies, her father inherits her.", |
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| 80. Tosefta, Hulin, 2.20, 2.22, 2.24 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •eliezer, r. •r. eliezer ben hyrcanus •r. eliezer •eliezer b. hyrcanos, r. Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 54; Goodman (2006), Judaism in the Roman World: Collected Essays, 168; Rosen-Zvi (2011), Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity. 98; Schwartz (2008), 2 Maccabees, 292; Swartz (2018), The Mechanics of Providence: The Workings of Ancient Jewish Magic and Mysticism. 76, 77 |
81. Tosefta, Berachot, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 546| 3.25. "שמונה עשרה שאמרו חכמים כנגד שמונה עשרה אזכרות שבהבו לה' בני אלים וכולל של מינים בשל פרושין ושל גרים בשל זקנים ושל דוד בירושלים ואם אמר אלו לעצמן ואלו לעצמן יצא.", | |
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82. Tosefta, Eduyot, 2.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •r. eliezer shammaite Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 427| 2.1. "כזית בשר הפורש מאבר מן החי ר' אליעזר מטמא השיבו את ר' אליעזר שלש תשובות לא אם אמרת בבית שיש בה רובע רקב תאמר באבר מן החי שאין בו רובע רקב ד\"א מי תלוי במי אבר תלוי בבשר או בשר תלוי באבר הבשר תלוי באבר איפשר שהבשר מטמא במגע ובמשא ובאהל ואבר יהא טהור. אמר ר\"ש תמה אני אם טימא ר' אליעזר לא טימא אלא בזמן שיש באבר בשר כראוי כדי שיהא זה וזה מטמאין במגע ובמשא ובאהל עצם הפורש כשעורה ר' נחוניא מטמא והשיבו רבי נחוניא שלש תשובות לא אם אמרת במת שיש בו רובע רקב תאמר באבר מן החי שאין בו רובע רקב דבר אחר מי תלוי במי אבר תלוי בעצם או עצם תלוי באבר הוי אומר עצם תלוי באבר אפשר שהעצם מטמא במגע ובמשא ואבר יהא טהור אמר ר\"ש תמה אני אם טימא ר' נחוניא לא טמא אלא בזמן שיש באבר עצם כשעורה כדי שיהא זה וזה מטמאין במגע ובמשא השיב ר' יהושע על דברי שניהן ומה אם החי שיש בו רמ\"ח עצם ובשר הפורשים ממנו טהורים אבר מן החי שאין בו אינו דין שיהא עצם ובשר הפורשין ממנו טהור. השיב רבי על דברי ר' יהושע לא אם אמרת בפורש מן החי שכן פורש מדבר טהור תאמר באבר מן החי שכן פורש מדבר טמא. ", 2.1. "ארבעה דברים ר' אליעזר מטהר וחכמים מטמאין מסרק של צרצור ר' אליעזר אומר אין מטמא באויר וחכמים אומרים מטמא באויר. דף של נחתום שקבעו במסמר או שחיברו במריש או בקורה ר' אליעזר מטהר וחכמים מטמאין. מנעל שעל האימים ר' אליעזר מטמא וחכמים מטהרין. חתכו חוליות ונתן חול בין חוליא לחוליא ר' אליעזר מטהר וחכמים מטמאין והיה נקרא תנורו של עכנאי שעליו רבו מחלוקת בישראל.", | 2.1. "Four things Rabbi Eliezer declares pure while the Sages declare impure. The rim of a stone strainer—Rabbi Eliezer says: It is not impure in the air; but the Sages say: It is impure in the air. A baker's sheet which is fixed to a nail, or attached to a beam—Rabbi Eliezer makes it pure; but the Sages make it impure. A shoe that is on the shoe mold—Rabbi Eliezer makes it pure; but the Sages make it impure. He cut it [an oven, see Mishnah Kelim 5:10] into rings, and sand is placed between each ring, Rabbi Eliezer makes it pure; but the Sages make it impure. This was called the oven of Akhnai, for on its account, disagreement (mahloket) increased in Israel." |
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83. Anon., Genesis Rabba, 10.7, 28.3, 31.19, 33.3, 56.6, 64.3, 68.9, 69.4, 80.1, 98.11 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 42, 75; Kanarek (2014), Biblical narrative and formation rabbinic law, 56, 57; Levine (2005), The Ancient Synagogue, The First Thousand Years, 495, 546| 10.7. רַבָּנָן אָמְרֵי אֲפִלּוּ דְבָרִים שֶׁאַתָּה רוֹאֶה אוֹתָן שֶׁהֵן יְתֵירָה בָּעוֹלָם, כְּגוֹן זְבוּבִין וּפַרְעוֹשִׁין וְיַתּוּשִׁין, אַף הֵן בִּכְלַל בְּרִיָּתוֹ שֶׁל עוֹלָם הֵן, וּבַכֹּל הַקָּדוֹשׁ בָּרוּךְ הוּא עוֹשֶׂה שְׁלִיחוּתוֹ, אֲפִלּוּ עַל יְדֵי נָחָשׁ, אֲפִלּוּ עַל יְדֵי יַתּוּשׁ, אֲפִלּוּ עַל יְדֵי צְפַרְדֵּעַ. רַבִּי תַּנְחוּמָא אָמַר לָהּ בְּשֵׁם רַבִּי מְנַחְמָה, רַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי חֶלְבּוֹ, רַבִּי אַחָא הֲוָה מִשְׁתָּעֵי הָדֵין עוֹבָדָא: חַד בַּר נָשׁ הֲוָה קָאֵים עַל כֵּיף נַהֲרָא, חֲמָא חַד עוּרְדְּעָן טָעֲנָה חָדָא עַקְרָב, וּמְגִיזָה יָתֵיהּ נַהֲרָא, וְכֵיוָן דְּעָבְדַת שְׁלִיחוּתֵיהּ אַחְזַרְתֵּא לְאַתְרֵהּ. רַבִּי פִּינְחָס בְּשֵׁם רַבִּי חָנָן דְּצִפּוֹרִין אֲמַר, עוֹבָדָא הֲוָה בְּחַד גְּבַר דַּהֲוָה קָאֵים לְמֶחֱצַד בַּהֲדָא בִּקְעַת בֵּי טַרְפָּא, חֲמָא חַד עֵשֶׂב וְלִקֵּט יָתֵיהּ וַעֲבָדֵיהּ כְּלִילָא לְרֵאשֵׁיהּ, אֲזַלָּא חַד חִוְיָא וּמְחָא יָתֵיהּ, וּקְטִיל יָתֵיהּ. אֲתָא חַד גַּבָּר וְקָם לְמִסְקַר בְּהַהוּא חִוְיָא, אֲמַר תָּמֵהַּ אֲנִי עַל מַן דְּקָטַל הָדֵין חִוְיָא. אֲמַר הַהוּא גַּבְרָא אֲנָא קְטָלִית יָתֵיהּ. תָּלָה אַפּוֹי וַחֲמָא לְהַהוּא עִשְׂבָּא עֲבִידָא כְּלִילָא לְרֵאשֵׁיהּ, אֲמַר מִן קוּשְׁטָא אַתְּ קָטְלִית יָתֵיהּ, אֲמַר לֵיהּ, אִין. אֲמַר לֵיהּ, יָכֵיל אַתְּ מֵרִים הָדֵין עִשְׂבָּא מִן רֵאשֵׁךְ, אֲמַר לֵיהּ אִין, כֵּיוָן דַּאֲרֵים יָתֵיהּ אֲמַר לֵיהּ אַתְּ יָכוֹל קָרֵיב הָכָא וּמֵרִים הָדֵין חִוְיָא בַּהֲדֵין חוּטְרָא, אֲמַר לֵיהּ אִין, כֵּיוָן דִּקְרַב לְהַהוּא חִוְיָא מִיָּד נָשְׁרוּ אֵבָרָיו. רַבִּי יַנַּאי הָיָה יוֹשֵׁב וְדוֹרֵשׁ בְּפֶתַח עִירוֹ, רָאָה נָחָשׁ מַרְתִּיעַ וּבָא, וַהֲוָה מְרַדֵּף לֵיהּ מִן הָדֵין סִטְרָא, וַהֲוָה חָזַר מִן דֵּין סִטְרָא, וְעוֹד הֲוָה רָדֵיף לֵיהּ מִן הָדֵין סִטְרָא וַהֲוָה חָזַר מִן דֵּין סִטְרָא, אֲמַר זֶה הוֹלֵךְ לַעֲשׂוֹת שְׁלִיחוּתוֹ. מִיָּד נָפְלָה הֲבָרָה בָּעִיר פְּלוֹנִי בֶּן פְּלוֹנִי נְשָׁכוֹ נָחָשׁ וָמֵת. רַבִּי אֶלְעָזָר הֲוָה יָתֵיב מְטַיֵּל בְּבֵית הַכִּסֵּא, אֲתָא חַד רוֹמָאי וְתָרְכֵיהּ וְקָדִים יָתֵיהּ וִיתֵיב לֵיהּ, אֲמַר לֵית דֵּין עַל מַגָּן, מִיָּד נְפַק חַד חִוְיָא וּמְחָא יָתֵיהּ וּקְטַל יָתֵיהּ, וְקָרָא עָלָיו (ישעיה מג, ד): וְאֶתֵּן אָדָם תַּחְתֶּיךָ, וְאֶתֵּן אֱדוֹם תַּחְתֶּיךָ. רַבִּי יִצְחָק בַּר אֶלְעָזָר הֲוָה קָאֵים וּמְטַיֵּל עַל מְשׁוֹנִיתָא דְּיַמָּא דְּקֵיסָרִין, רָאָה שָׁם קוּלִית אַחַת, וַהֲוָה מַצְנַע לָהּ וַהֲוַת מִתְגַּלְגְּלָא, מַצְנַע לָהּ וַהֲוַת מִתְגַּלְגְּלָא, אֲמַר זֹאת מוּכֶנֶת לַעֲשׂוֹת שְׁלִיחוּתָהּ. עֲבַר חַד בַּלְדָּר וְנִכְשַׁל בָּהּ וְנָפַל וָמֵת, אֲזַל פַּשְׁפְּשׁוּנֵיהּ וְאַשְׁכְּחוּנֵיהּ טָעִין כְּתָבִין בִּישִׁין עַל יְהוּדָאֵי דְּקֵסָרִין. טִיטוּס הָרָשָׁע נִכְנַס לְבֵית קָדְשֵׁי הַקֳּדָשִׁים וְחַרְבּוֹ שְׁלוּפָה בְּיָדוֹ וְגִדֵּר אֶת שְׁתֵּי הַפָּרוֹכוֹת, וְנָטַל שְׁתֵּי זוֹנוֹת וּבְעָלָן עַל גַּבֵּי הַמִּזְבֵּחַ, וְיָצָא חַרְבּוֹ מְלֵאָה דָּם. אִית דְּאָמְרֵי מִדַּם הַקֳּדָשִׁים, וְאִית דְּאָמְרֵי מִדַּם שָׂעִיר שֶׁל יוֹם הַכִּפּוּרִים. וְחֵרֵף וְגִדֵּף, וְנָטַל כָּל כְּלֵי בֵּית הַמִּקְדָּשׁ וַעֲשָׂאָן כְּמִין גּוּרְגּוּתְנִי אַחַת וְהִתְחִיל מְחָרֵף וּמְגַדֵּף כְּלַפֵּי מַעֲלָה, וְאָמַר, לָא דָּמֵי הַהוּא דְּעָבֵיד קְרָבָא עִם מַלְכָּא בְּמַדְבְּרָא וְנָצַח לֵיהּ, לְהַהוּא דְּעָבֵיד קְרָבָא עִם מַלְכָּא בְּגוֹ פָּלָטִין דִּידֵיהּ וְנָצַח לֵיהּ. יָרַד לַסְּפִינָה, כֵּיוָן שֶׁיָּרַד מְחָאֵיהּ נַחְשְׁלָא בְּיַמָּא. אֲמַר דּוֹמֶה זֶה שֶׁאֵין כֹּחוֹ שֶׁל אֱלוֹהַּ שֶׁל אֻמָּה זוֹ אֶלָּא בַּמַּיִם, דּוֹר אֱנוֹשׁ לֹא פָּרַע מֵהֶן אֶלָּא בַּמַּיִם, דּוֹר הַמַּבּוּל לֹא פָּרַע מֵהֶן אֶלָּא בַּמַּיִם, פַּרְעֹה וְכָל חֵילוֹ לֹא פָּרַע מֵהֶן אֶלָּא בַּמַּיִם. אַף אֲנִי כְּשֶׁהָיִיתִי בְּתוֹךְ בֵּיתוֹ וּבִרְשׁוּתוֹ לֹא הָיָה יָכוֹל לַעֲמֹד בִּי, וְעַכְשָׁיו לְכָאן קִדְמַנִּי. סָבוּר הוּא שֶׁיַּהַרְגֵּנִי בַּמַּיִם. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא, רָשָׁע, חַיֶּיךָ מִבְּרִיָה שֶׁהִיא פְּחוּתָה מִכָּל הַבְּרִיּוֹת שֶׁבָּרָאתִי מִשֵּׁשֶׁת יְמֵי בְרֵאשִׁית, בָּהּ אֲנִי נִפְרַע מֵאוֹתוֹ רָשָׁע. מִיָּד רָמַז הַקָּדוֹשׁ בָּרוּךְ הוּא לַשַֹּׂר שֶׁל יָם וְעָמַד מִזַּעְפּוֹ. כֵּיוָן שֶׁהִגִּיעַ לְרוֹמִי יָצְאוּ כָּל גְּדוֹלֵי רוֹמִי לִקְרָאתוֹ וְקִלְּסוּ אוֹתוֹ. כֵּיוָן שֶׁעָלָה לְרוֹמִי נִכְנַס לַמֶּרְחָץ, כֵּיוָן שֶׁיָּצָא הֵבִיאוּ פְּיָילִי פּוֹטִירִין שֶׁל יַיִן לִשְׁתּוֹתוֹ, וְנִכְנַס יַתּוּשׁ בְּתוֹךְ חוֹטְמוֹ, וְהָיָה נוֹקֵר אֶת מֹחוֹ וְהוֹלֵךְ עַד שֶׁנַּעֲשָׂה גָּדוֹל כְּמוֹ גּוֹזָל שֶׁל שְׁתֵּי לִיטְרָאוֹת. וְהָיָה מְצַוֶּה וְאוֹמֵר פִּצְעוּ מֹחוֹ שֶׁל אוֹתוֹ הָאִישׁ וּדְעוּ בַּמֶּה אֱלֹהֵיהֶם שֶׁל יְהוּדִים נִפְרַע מֵאוֹתוֹ הָאִישׁ. מִיָּד קָרְאוּ לָרוֹפְאִים וּפָצְעוּ מֹחוֹ, וְהוֹצִיאוּ כְּגוֹזָל שֶׁל שְׁתֵּי לִיטְרָאוֹת. אָמַר רַבִּי אֶלְעָזָר בַּר רַבִּי יוֹסֵי, אֲנָא חֲמִיתֵּיהּ בְּרוֹמִי תַּרְתֵּין לִיטְרִין מֵהָכָא וְגוֹזָלָא מֵהָכָא, וּתְקַל חָד לָקֳבֵל חָד. וְנָטְלוּ אוֹתוֹ וְנָתְנוּ אוֹתוֹ בְּתוֹךְ קְעָרָה אַחַת, כָּל מַה דַּהֲוָה הָדֵין שַׁנֵּי, הֲוָה הָדֵין שַׁנֵּי, פְּרַח יַתּוּשָׁה, פְּרַחָה נַפְשֵׁיהּ דְּטִיטוּס הָרָשָׁע. 28.3. וַיֹּאמֶר ה' אֶמְחֶה אֶת הָאָדָם, רַבִּי לֵוִי בְּשֵׁם רַבִּי יוֹחָנָן אָמַר אֲפִלּוּ אִסְטְרוֹבִּלִּין שֶׁל רֵחַיִּים נִמְחֶה. רַבִּי יְהוּדָה בַּר סִימוֹן בְּשֵׁם רַבִּי יוֹחָנָן אָמַר אֲפִלּוּ עֲפָרוֹ שֶׁל אָדָם הָרִאשׁוֹן נִמְחֶה. כַּד דָּרְשָׁה רַבִּי יְהוּדָה בְּצִפּוֹרִי בְּצִבּוּרָא וְלֹא קִבְּלוּ מִינֵיהּ. רַבִּי יוֹחָנָן בְּשֵׁם רַבִּי שִׁמְעוֹן בֶּן יְהוֹצָדָק אָמַר אֲפִלּוּ לוּז שֶׁל שִׁדְרָה, שֶׁמִּמֶּנוּ הַקָּדוֹשׁ בָּרוּךְ הוּא מֵצִיץ אֶת הָאָדָם לֶעָתִיד לָבוֹא, נִמְחָה. אַדְרִיָּאנוֹס שְׁחִיק עֲצָמוֹת שָׁאַל אֶת רַבִּי יְהוֹשֻׁעַ בֶּן חֲנַנְיָא אָמַר לוֹ מֵהֵיכָן הַקָּדוֹשׁ בָּרוּךְ הוּא מֵצִיץ אֶת הָאָדָם לֶעָתִיד לָבוֹא, אָמַר לוֹ מִלּוּז שֶׁל שִׁדְרָה, אָמַר לוֹ מִנַּיִן אַתָּה יוֹדֵעַ, אֲמַר לֵיהּ אַיְתִיתֵיהּ לְיָדִי וַאֲנָא מוֹדַע לָךְ, טָחֲנוֹ בָּרֵחַיִם וְלֹא נִטְחַן, שְׂרָפוֹ בָּאֵשׁ וְלֹא נִשְׂרַף, נְתָנוֹ בְּמַיִם וְלֹא נִמְחֶה, נְתָנוֹ עַל הַסַּדָּן וְהִתְחִיל מַכֶּה עָלָיו בְּפַטִּישׁ, נֶחְלַק הַסַּדָּן וְנִבְקַע הַפַּטִּישׁ וְלֹא חָסַר כְּלוּם. 33.3. טוֹב ה' לַכֹּל וְרַחֲמָיו עַל כָּל מַעֲשָׂיו (תהלים קמה, ט), אָמַר רַבִּי לֵוִי טוֹב ה' לַכֹּל, עַל הַכֹּל, שֶׁהוּא מַעֲשָׂיו. אָמַר רַבִּי שְׁמוּאֵל טוֹב ה' לַכֹּל וְרַחֲמָיו עַל הַכֹּל שֶׁהֵן מִדּוֹתָיו הוּא מְרַחֵם. רַבִּי יְהוֹשֻׁעַ דְּסִכְנִין בְּשֵׁם רַבִּי לֵוִי אָמַר טוֹב ה' לַכֹּל, וּמֵרַחֲמָיו הוּא נוֹתֵן לִבְרִיּוֹתָיו. רַבִּי תַּנְחוּמָא וְרַבִּי אַבָּא בַּר אָבִין בְּשֵׁם רַב אַחָא לְמָחָר שְׁנַת בַּצֹּרֶת בָּאָה וְהַבְּרִיּוֹת מְרַחֲמִין אֵלּוּ עַל אֵלּוּ, וְהַקָּדוֹשׁ בָּרוּךְ הוּא מִתְמַלֵּא עֲלֵיהֶן רַחֲמִים. בְּיוֹמֵי דְּרַבִּי תַּנְחוּמָא הָיוּ צְרִיכִין יִשְׂרָאֵל לְתַעֲנִית, אָתוֹן לְגַבֵּיהּ אָמְרִין לֵיהּ רַבִּי גְּזָר תַּעֲנִיתָא, גָּזַר תַּעֲנִיתָא יוֹם קַדְמָאי יוֹם ב' יוֹם ג' וְלָא נְחַת מִטְרָא, עָאל וְדָרַשׁ לְהוֹן אֲמַר לְהוֹן בָּנַי הִתְמַלְּאוּ רַחֲמִים אֵלּוּ עַל אֵלּוּ וְהַקָּדוֹשׁ בָּרוּךְ הוּא מִתְמַלֵּא עֲלֵיכֶם רַחֲמִים. עַד שֶׁהֵן מְחַלְּקִין צְדָקָה לַעֲנִיֵּיהֶם רָאוּ אָדָם אֶחָד נוֹתֵן מָעוֹת לִגְרוּשָׁתוֹ, אָתוֹן לְגַבֵּיהּ וַאֲמַרוּ לֵיהּ, רַבִּי מָה אֲנַן יָתְבִין הָכָא וַעֲבֵרְתָּא הָכָא. אֲמַר לָהֶן מָה רְאִיתֶם, אָמְרוּ לוֹ רָאִינוּ אָדָם פְּלוֹנִי נוֹתֵן מָעוֹת לִגְרוּשָׁתוֹ, שְׁלַח בַּתְרֵיהוֹן וְאַיְיתִינוֹן לְגוֹ צִבּוּרָא. אָמַר לֵיהּ מָה הִיא לָךְ זוֹ, אָמַר לוֹ גְּרוּשָׁתִי הִיא. אָמַר לוֹ מִפְּנֵי מָה נָתַתָּ לָהּ מָעוֹת, אָמַר לוֹ רַבִּי רָאִיתִי אוֹתָהּ בְּצָרָה וְהִתְמַלֵּאתִי עָלֶיהָ רַחֲמִים. בְּאוֹתָהּ שָׁעָה הִגְבִּיהַּ רַבִּי תַּנְחוּמָא פָּנָיו כְּלַפֵּי מַעְלָה וְאָמַר רִבּוֹן כָּל הָעוֹלָמִים מָה אִם זֶה שֶׁאֵין לָהּ עָלָיו מְזוֹנוֹת רָאָה אוֹתָהּ בְּצָרָה וְנִתְמַלֵּא עָלֶיהָ רַחֲמִים, אַתָּה שֶׁכָּתוּב בְּךָ (תהלים קמה, ח): חַנּוּן וְרַחוּם, וְאָנוּ בְּנֵי יְדִידֶיךָ בְּנֵי אַבְרָהָם יִצְחָק וְיַעֲקֹב עַל אַחַת כַּמָּה וְכַמָּה שֶׁתִּתְמַלֵּא עָלֵינוּ רַחֲמִים, מִיָּד יָרְדוּ גְּשָׁמִים וְנִתְרַוָּה הָעוֹלָם. רַבֵּנוּ הֲוָה יָתֵיב לָעֵי בְּאוֹרַיְתָא קַמֵּי כְּנִשְׁתָּא דְּבַבְלָאי בְּצִפּוֹרִין, עֲבַר חַד עֵגֶל קוֹדָמוֹי, אָזֵל לְמִתְנְכָסָה וְשָׁרֵי גָּעֵי כְּמֵימַר שֵׁיזִבְנִי. אֲמַר לֵיהּ וּמָה אֲנִי יָכוֹל לְמֶעְבַּד לָךְ לְכָךְ נוֹצַרְתָּ, וְחָשַׁשׁ רַבִּי אֶת שִׁנָּיו שְׁלשׁ עֶשְׂרֵה שָׁנָה. אָמַר רַבִּי יוֹסֵי בַּר אָבִין כָּל אוֹתָן שְׁלשׁ עֶשְׂרֵה שָׁנָה שֶׁהָיָה חוֹשֵׁשׁ רַבִּי אֶת שִׁנָּיו, לֹא הִפִּילָה עֻבָּרָה בְּאֶרֶץ יִשְׂרָאֵל, וְלֹא נִצְטַעֲרוּ הַיּוֹלְדוֹת, בָּתַר יוֹמִין עֲבַר חַד שֶׁרֶץ קַמֵּי בְּרַתֵּיהּ וּבְעָא לְמִקְטְלָא, אֲמַר לָהּ בְּרַתִּי שַׁבְקֵיהּ, דִּכְתִיב: וְרַחֲמָיו עַל כָּל מַעֲשָׂיו. רַבֵּנוּ הֲוָה עִנְוָתָן סַגֵּי, וַהֲוָה אֲמַר כָּל מַה דְּיֹאמַר לִי בַּר נַשׁ אֲנָא עָבֵיד חוּץ מִמַּה שֶּׁעָשׂוּ בְּנֵי בְתֵירָא לִזְקֵנִי, שֶׁיָּרְדוּ מִגְדֻלָּתָן וְהֶעֱלוּ אוֹתוֹ, וְאִין סָלֵיק רַב הוּנָא רֵישׁ גָּלוּתָא לְהָכָא, אֲנָא קָאֵים לִי מִן קֳדָמוֹהִי, לָמָּה דְּהוּא מִן יְהוּדָה וַאֲנָא מִן בִּנְיָמִין, וְהוּא מִן דִּכְרַיָא דִּיהוּדָה וַאֲנָא מִן נֻקְבְתָא. אֲמַר לֵיהּ רַבִּי חִיָּא רַבָּה וַהֲרֵי הוּא עוֹמֵד בַּחוּץ, נִתְכַּרְכְּמוּ פָּנָיו שֶׁל רַבִּי וְכֵיוָן שֶׁרָאָה שֶׁנִּתְכַּרְכְּמוּ פָּנָיו אָמַר לוֹ אֲרוֹנוֹ הוּא, אֲמַר לֵיהּ פּוֹק חֲזֵי מַאן בָּעֵי לָךְ לְבָרָא, נָפַק וְלָא אַשְׁכַּח בַּר נָשׁ, וְיָדַע דְּהוּא נָזוּף וְאֵין נְזִיפָה פְּחוּתָה מִשְּׁלשִׁים יוֹם. אָמַר רַבִּי יוֹסֵי בַּר רַבִּי אָבִין כָּל אוֹתָן שְׁלשִׁים יוֹם שֶׁהָיָה רַבִּי חִיָּא רַבָּה נָזוּף מֵרַבֵּנוּ, אַלֵּיף לְרַב בַּר אֲחָתֵיהּ כָּל כְּלָלֵי דְאוֹרַיְתָא, וְאִלֵּין אִינוּן כְּלָלַיָיא דְאוֹרַיְתָא הִלְכְתָא דְּבַבְלָאֵי. לְסוֹף תְּלָתִין יוֹמִין אָתָא אֵלִיָּהוּ זָכוּר לַטּוֹב בִּדְמוּתֵיהּ דְּרַבִּי חִיָּא רַבָּה אֵצֶל רַבֵּנוּ וִיְהַב יְדֵיהּ עַל שִׁנֵּיהּ וְאִתְּסֵי, כֵּיוָן דְּאָתָא רַבִּי חִיָּא רַבָּה לְגַבֵּי רַבֵּנוּ אֲמַר לֵיהּ מָה עֲבַדְתְּ בְּשִׁנָּךְ, אֲמַר לֵיהּ מִן עוֹנָתָא דִּיהַבְתְּ יְדָךְ עִלּוֹהִי אִתְנְשֵׁימַת, אֲמַר לֵיהּ לֵית אֲנָא הֲוָה יָדַע מָה הוּא. כֵּיוָן דְּשָׁמַע כֵּן שָׁרֵי נָהֵיג בֵּיהּ יְקָרָא, וְקָרַב תַּלְמִידִים וּמְעַיֵּיל לֵיהּ מִלְּגַאו. אָמַר רַבִּי יִשְׁמָעֵאל בֶּן רַבִּי יוֹסֵי וְלִפְנִים מִמֶּנִּי, אָמַר לֵיהּ חַס וְשָׁלוֹם לֹא יֵעָשֶׂה כֵן בְּיִשְׂרָאֵל. רַבֵּנוּ הֲוָה מְתַנֵּי שִׁבְחֵיהּ דְּרַבִּי חִיָּא רַבָּה קַמֵּיהּ דְּרַבִּי יִשְׁמָעֵאל בֶּן רַבִּי יוֹסֵי, אָמַר לֵיהּ אָדָם גָּדוֹל, אָדָם קָדוֹשׁ. חַד זְמַן חֲמִיתֵיהּ בֵּי בָנֵי וְלָא אִתְכְּנַע מִנֵּיהּ, אֲמַר לֵיהּ הַהוּא תַּלְמִידָךְ דַּהֲוַת מִשְׁתַּבַּח בֵּיהּ חֲמִיתֵּיהּ בֵּי בָנֵי וְלָא אִתְכְּנַע מִנָּאי. אֲמַר לֵיהּ וְלָמָּה לָא אִתְכְּנָעַת מִנֵּיהּ, אָמַר לֵיהּ רַבִּי חִיָּא מִסְתַּכֵּל הָיִיתִי בְּאַגָּדַת תְּהִלִּים, כֵּיוָן דְּשָׁמַע כֵּן מְסַר לֵיהּ תְּרֵין תַּלְמִידוֹי וַהֲווֹ עָיְילִין עִמֵּיהּ לַאֲשׁוּנָה, דְּלָא יִשְׁהֵי וְתִזְעַר נַפְשֵׁיהּ. דָּבָר אַחֵר, טוֹב ה' לַכֹּל וגו', וַיִּזְכֹּר אֱלֹהִים אֶת נֹחַ וגו', אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמֵנִי אוֹי לָהֶם לָרְשָׁעִים שֶׁהֵם הוֹפְכִים מִדַּת רַחֲמִים לְמִדַּת הַדִין, בְּכָל מָקוֹם שֶׁנֶּאֱמַר ה', מִדַּת רַחֲמִים, (שמות לד, ו): ה' ה' אֵל רַחוּם וְחַנּוּן, וּכְתִיב (בראשית ו, ה): וַיַּרְא ה' כִּי רַבָּה רָעַת הָאָדָם בָּאָרֶץ, (בראשית ו, ו): וַיִּנָּחֶם ה' כִּי עָשָׂה אֶת הָאָדָם (בראשית ו, ז): וַיֹּאמֶר ה' אֶמְחֶה וגו', אַשְׁרֵיהֶם הַצַּדִּיקִים שֶׁהֵן הוֹפְכִים מִדַּת הַדִּין לְמִדַּת רַחֲמִים. בְּכָל מָקוֹם שֶׁנֶּאֱמַר אֱלֹהִים הוּא מִדַּת הַדִּין (שמות כב, כז): אֱלֹהִים לֹא תְקַלֵּל, (שמות כב, ח): עַד הָאֱלֹהִים יָבֹא דְּבַר שְׁנֵיהֶם, וּכְתִיב (שמות ב, כד): וַיִּשְׁמַע אֱלֹהִים אֶת נַאֲקָתָם וַיִּזְכֹּר אֱלֹהִים אֶת בְּרִיתוֹ וגו' (בראשית ל, כב): וַיִּזְכֹּר אֱלֹהִים אֶת רָחֵל וגו', וַיִּזְכֹּר אֱלֹהִים אֶת נֹחַ, מַה זְּכִירָה נִזְכַּר לוֹ שֶׁזָּן וּפִרְנֵס אוֹתָם כָּל שְׁנֵים עָשָׂר חֹדֶשׁ בַּתֵּבָה, וַיִּזְכֹּר אֱלֹהִים אֶת נֹחַ, וְהַדִּין נוֹתֵן מִזְּכוּת הַטְּהוֹרִים שֶׁהִכְנִיס עִמּוֹ בַּתֵּבָה. רַבִּי אֱלִיעֶזֶר אוֹמֵר לְשֵׁם קָרְבָּנוֹ נִקְרָא, שֶׁנֶּאֱמַר (בראשית ח, כא): וַיָּרַח ה' אֶת רֵיחַ הַנִּיחֹחַ. רַבִּי יוֹסֵי בַּר חֲנִינָא לְשֵׁם נַחַת הַתֵּבָה נִקְרָא, שֶׁנֶּאֱמַר (בראשית ח, ד): וַתָּנַח הַתֵּבָה בַּחֹדֶשׁ הַשְּׁבִיעִי וגו'. רַבִּי יְהוֹשֻׁעַ אוֹמֵר (בראשית ח, כב): לֹא יִשְׁבֹּתוּ, מִכְּלַל שֶׁשָּׁבָתוּ. אָמַר רַבִּי יוֹחָנָן לֹא שִׁמְשׁוּ מַזָּלוֹת כָּל שְׁנֵים עָשָׂר חֹדֶשׁ, אָמַר לֵיהּ רַבִּי יוֹנָתָן שִׁמְשׁוּ אֶלָּא שֶׁלֹא הָיָה רִשּׁוּמָן נִכָּר. 56.6. וַיִּשְׁלַח אַבְרָהָם אֶת יָדוֹ וַיִּקַּח אֶת הַמַּאֲכֶלֶת (בראשית כב, י), רַב בְּעָא קוֹמֵי רַבִּי חִיָּא רַבָּה מִנַּיִן לִשְׁחִיטָה שֶׁהִיא בְּדָבָר הַמִּטַּלְטֵל, מִן הָכָא, וַיִּשְׁלַח אַבְרָהָם אֶת יָדוֹ. אֲמַר לֵיהּ אִין מִן הַהַגָּדָה אֲמַר לָךְ, חָזַר הוּא בֵּיהּ, וְאִין מִן אוּלְפָּן אֲמַר לָךְ, לֵית הוּא חָזַר בֵּיהּ, דְּתָנֵי לֵוִי הָיוּ נְעוּצִים מִתְּחִלָּתָן הֲרֵי אֵלּוּ פְּסוּלִים, תְּלוּשִׁין וּנְעָצָן הֲרֵי אֵלּוּ כְּשֵׁרִים, דִּתְנַן הַשּׁוֹחֵט בְּמַגַּל יָד בְּמַגַּל קָצִיר וּבְצֹר וּבְקָנֶה, שְׁחִיטָתוֹ כְּשֵׁרָה. אָמַר רַבִּי יוֹסֵי חֲמִשָּׁה דְבָרִים נֶאֶמְרוּ בִּקְרוּמִיּוֹת שֶׁל קָנֶה, אֵין שׁוֹחֲטִין בָּהּ, וְאֵין מוֹהֲלִין בָּהּ, וְאֵין חוֹתְכִין בָּהּ בָּשָׂר, וְאֵין מְקַנְחִין בָּהּ אֶת הַיָּדַיִם, וְלֹא מְחַצִּין בָּהּ אֶת הַשִּׁנַּיִם, מִפְּנֵי שֶׁרוּחַ רָעָה שׁוֹכֶנֶת עָלָיו. 64.3. וַיֵּלֶךְ יִצְחָק אֶל אֲבִימֶלֶךְ גְּרָרָה (בראשית כו, א), לְגַרְדִּיקִי. רַבִּי דּוֹסְתָּאי בְּשֵׁם רַבִּי שְׁמוּאֵל בַּר נַחְמָן מִפְּנֵי מָה גָזְרוּ עַל הַנָּוֶה שֶׁבְּגַרְדִּיקִי, מִפְּנֵי שֶׁהוּא נָוֶה רָע. וְעַד הֵיכָן, רַבִּי חָנִין אָמַר עַד נַחַל מִצְרָיִם. (בראשית כו, ב): וַיֵּרָא אֵלָיו ה' וַיֹּאמֶר אַל תֵּרֵד מִצְרָיְמָה שְׁכֹן בָּאָרֶץ, עֲשֵׂה שְׁכוּנָה בְּאֶרֶץ יִשְׂרָאֵל, הֱוֵי נוֹטֵעַ, הֱוֵי זוֹרֵעַ, הֱוֵי נָצִיב. דָּבָר אַחֵר שְׁכֹן בָּאָרֶץ, שַׁכֵּן אֶת הַשְּׁכִינָה בָּאָרֶץ. (בראשית כו, ג): גּוּר בָּאָרֶץ הַזֹּאת, אָמַר רַבִּי הוֹשַׁעְיָה אַתְּ עוֹלָה תְּמִימָה, מָה עוֹלָה אִם יָצָאת חוּץ לַקְּלָעִים הִיא נִפְסֶלֶת, אַף אַתְּ אִם יָצָאת חוּץ לָאָרֶץ נִפְסַלְתָּ. (בראשית כו, ג): כִּי לְךָ וּלְזַרְעֲךָ אֶתֵּן אֶת כָּל הָאֲרָצֹת הָאֵל, קָשׁוֹת, כְּמָה דְאַתְּ אָמַר (יחזקאל יז, יג): וְאֶת אֵילֵי הָאָרֶץ לָקָח. דָּבָר אַחֵר, לָמָּה לֹא נֶאֱמַר הָאֵלֶּה, אֶלָּא הָאֵל, לוֹמַר מִקְצָתָן אֲנִי נוֹתֵן לָךְ, וְאֵימָתַי אֲנִי נוֹתֵן לָךְ אֶת הַשְּׁאָר, לֶעָתִיד לָבוֹא. 68.9. וַיִּפְגַע בַּמָּקוֹם (בראשית כח, יא), רַב הוּנָא בְּשֵׁם רַבִּי אַמֵּי אָמַר מִפְּנֵי מָה מְכַנִּין שְׁמוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא וְקוֹרְאִין אוֹתוֹ מָקוֹם, שֶׁהוּא מְקוֹמוֹ שֶׁל עוֹלָם וְאֵין עוֹלָמוֹ מְקוֹמוֹ, מִן מַה דִּכְתִיב (שמות לג, כא): הִנֵּה מָקוֹם אִתִּי, הֱוֵי הַקָּדוֹשׁ בָּרוּךְ הוּא מְקוֹמוֹ שֶׁל עוֹלָם וְאֵין עוֹלָמוֹ מְקוֹמוֹ. אָמַר רַבִּי יִצְחָק כְּתִיב (דברים לג, כז): מְעֹנָה אֱלֹהֵי קֶדֶם, אֵין אָנוּ יוֹדְעִים אִם הַקָּדוֹשׁ בָּרוּךְ הוּא מְעוֹנוֹ שֶׁל עוֹלָמוֹ וְאִם עוֹלָמוֹ מְעוֹנוֹ, מִן מַה דִּכְתִיב (תהלים צ, א): ה' מָעוֹן אַתָּה, הֱוֵי הַקָּדוֹשׁ בָּרוּךְ הוּא מְעוֹנוֹ שֶׁל עוֹלָמוֹ וְאֵין עוֹלָמוֹ מְעוֹנוֹ. אָמַר רַבִּי אַבָּא בַּר יוּדָן לְגִבּוֹר שֶׁהוּא רוֹכֵב עַל הַסּוּס וְכֵלָיו מְשֻׁפָּעִים אֵילָךְ וְאֵילָךְ, הַסּוּס טְפֵלָה לָרוֹכֵב וְאֵין הָרוֹכֵב טְפֵלָה לַסּוּס, שֶׁנֶּאֱמַר (חבקוק ג, ח): כִּי תִרְכַּב עַל סוּסֶיךָ. דָּבָר אַחֵר, מַהוּ וַיִּפְגַּע, צַלִּי, בַּמָּקוֹם, צַלִּי בְּבֵית הַמִּקְדָּשׁ. אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָבוֹת הָרִאשׁוֹנִים הִתְקִינוּ שָׁלשׁ תְּפִלּוֹת, אַבְרָהָם, תִּקֵּן תְּפִלַּת שַׁחֲרִית, שֶׁנֶּאֱמַר (בראשית יט, כז): וַיַּשְׁכֵּם אַבְרָהָם בַּבֹּקֶר אֶל הַמָּקוֹם אֲשֶׁר עָמַד שָׁם וגו', וְאֵין עֲמִידָה אֶלָּא תְּפִלָּה, שֶׁנֶּאֱמַר (תהלים קו, ל): וַיַּעֲמֹד פִּינְחָס וַיְפַלֵּל. יִצְחָק תִּקֵּן תְּפִלַּת מִנְחָה, שֶׁנֶּאֱמַר (בראשית כד, סג): וַיֵּצֵא יִצְחָק לָשׂוּחַ בַּשָּׂדֶה, וְאֵין שִׂיחָה אֶלָּא תְּפִלָּה, שֶׁנֶּאֱמַר (תהלים קמב, ג): אֶשְׁפֹּךְ לְפָנָיו שִׂיחִי. יַעֲקֹב תִּקֵּן תְּפִלַּת עַרְבִית, שֶׁנֶּאֱמַר: וַיִּפְגַּע בַּמָּקוֹם, וְאֵין פְּגִיעָה אֶלָּא תְּפִלָּה, שֶׁנֶּאֱמַר (ירמיה ז, טז): וְאַל תִּשָֹּׂא בַּעֲדָם וגו' וְאַל תִּפְגַּע בִּי. וְכֵן הוּא אוֹמֵר (ירמיה כז, יח): וְאִם נְבִאִים הֵם וְאִם יֵשׁ דְּבַר ה' אִתָּם יִפְגְּעוּ נָא בַּה' צְבָאוֹת, אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָן כְּנֶגֶד שָׁלשׁ פְּעָמִים שֶׁהַיּוֹם מִשְׁתַּנֶּה, בְּעַרְבִית צָרִיךְ אָדָם לוֹמַר יְהִי רָצוֹן מִלְּפָנֶיךָ ה' אֱלֹהַי שֶׁתּוֹצִיאֵנִי מֵאֲפֵלָה לְאוֹרָה. בְּשַׁחֲרִית צָרִיךְ לוֹמַר מוֹדֶה אֲנִי לְפָנֶיךָ ה' אֱלֹהַי שֶׁהוֹצֵאתַנִי מֵאֲפֵלָה לְאוֹרָה. בְּמִנְחָה צָרִיךְ אָדָם לוֹמַר יְהִי רָצוֹן מִלְּפָנֶיךָ ה' אֱלֹהַי שֶׁכְּשֵׁם שֶׁזִּכִּיתַנִי לִרְאוֹת חַמָּה בִּזְרִיחָתָהּ כָּךְ תְּזַכֵּנִי לִרְאוֹתָהּ בִּשְׁקִיעָתָהּ. דָּבָר אַחֵר, וַיִּפְגַּע בַּמָּקוֹם, רַבָּנָן אָמְרֵי כְּנֶגֶד תְּמִידִים תִּקְּנוּם, תְּפִלַּת הַשַּׁחַר, כְּנֶגֶד תָּמִיד שֶׁל שַׁחַר. תְּפִלַּת מִנְחָה, כְּנֶגֶד תָּמִיד שֶׁל בֵּין הָעַרְבָּיִם. תְּפִלַּת הָעֶרֶב, אֵין לָהּ קֶבַע. אָמַר רַבִּי תַּנְחוּמָא אֲפִלּוּ תְּפִלַּת הָעֶרֶב יֵשׁ לָהּ קֶבַע, כְּנֶגֶד אֵבָרִים וּפְדָרִים שֶׁהָיוּ מִתְאַכְּלִים בָּאוּר עַל הַמִּזְבֵּחַ. 69.4. רַבִּי חֲנִינָא בְּשֵׁם רַבִּי פִּינְחָס אָמַר שְׁמוֹנָה עֶשְׂרֵה פְּעָמִים מַזְכִּיר הָאָבוֹת בַּתּוֹרָה, וּכְנֶגֶד כֵּן קָבְעוּ חֲכָמִים שְׁמוֹנָה עֶשְׂרֵה בְּרָכוֹת שֶׁבַּתְּפִלָּה, וְאִם יֹאמַר לְךָ אָדָם תִּשְׁעָה עָשָׂר הֵם, אֱמֹר לוֹ וְהִנֵּה ה' נִצָּב עָלָיו, לֵית הוּא מִן הַמִּנְיָן. וְאִם יֹאמַר לְךָ אָדָם שִׁבְעָה עָשָׂר הֵם, אֱמֹר לוֹ (בראשית מח, טז): וְיִקָּרֵא בָהֶם שְׁמִי וְשֵׁם אֲבֹתַי אַבְרָהָם וְיִצְחָק, חַד מִנְהוֹן. (בראשית כח, יג): הָאָרֶץ אֲשֶׁר אַתָּה שֹׁכֵב עָלֶיהָ לְךָ אֶתְּנֶנָּה וּלְזַרְעֶךָ, רַבִּי שִׁמְעוֹן מִשּׁוּם בַּר קַפָּרָא אָמַר קְפָלָהּ כְּפִינְקָס וּנְתָנָהּ תַּחַת רֹאשׁוֹ, כְּאֵינַשׁ דַּאֲמַר מִן תְּחוֹת רֵישָׁא דִידָךְ. רַב הוּנָא בְּשֵׁם רַבִּי אֶלְעָזָר אָמַר וּבִלְבַד שֶׁיְהֵא נִקְבַּר עָלֶיהָ. 80.1. וַתֵּצֵא דִינָה בַּת לֵאָה (בראשית לד, א), (יחזקאל טז, מד): הִנֵּה כָּל הַמּשֵׁל עָלַיִךְ יִמְשֹׁל לֵאמֹר כְּאִמָּה בִּתָּהּ, יוֹסֵי מְעוֹנָאָה תִּרְגֵּם בִּכְנִישָׁתְהוֹן דִּמְעוֹנָא, (הושע ה, א): שִׁמְעוּ זֹאת הַכֹּהֲנִים וְהַקְשִׁיבוּ בֵּית יִשְׂרָאֵל וּבֵית הַמֶּלֶךְ הַאֲזִינוּ, אָמַר עָתִיד הַקָּדוֹשׁ בָּרוּךְ הוּא לִטֹּל אֶת הַכֹּהֲנִים וּלְהַעֲמִידָן בַּדִּין וְלֵאמֹר לָהֶם לָמָּה לֹא יְגַעְתֶּם בַּתּוֹרָה, לֹא הֱיִיתֶם נֶהֱנִים מֵאַרְבַּע וְעֶשְׂרִים מַתְּנוֹת כְּהֻנָּה, וְאִינוּן אָמְרִין לֵיהּ לָא יָהֲבִין לָן כְּלוּם. וְהַקְשִׁיבוּ בֵּית יִשְׂרָאֵל, לָמָּה לֹא הֱיִיתֶם נוֹתְנִים לַכֹּהֲנִים אַרְבַּע וְעֶשְׂרִים מַתְּנוֹת כְּהֻנָּה שֶׁכָּתַבְתִּי לָכֶם בַּתּוֹרָה, וְאִינוּן אָמְרִין לֵיהּ עַל אִלֵּין דְּבֵי נְשִׂיאָה דַּהֲווֹ נָסְבִין כּוֹלָּא. בֵּית הַמֶּלֶךְ הַאֲזִינוּ כִּי לָכֶם הַמִּשְׁפָּט, שֶׁלָּכֶם הָיָה, (דברים יח, ג): וְזֶה יִהְיֶה מִשְׁפַּט הַכֹּהֲנִים, לְפִיכָךְ לָכֶם וַעֲלֵיכֶם מִדַּת הַדִּין נֶהְפָּכֶת. שָׁמַע רַבִּי וְכָעַס, בְּפַתֵּי רַמְשָׁא סְלֵיק רֵישׁ לָקִישׁ שָׁאֵיל שְׁלָמֵיהּ דְּרַבִּי וּפַיְּסֵי עֲלוֹהִי דְּיוֹסֵי מְעוֹנָאָה, אָמַר לוֹ רַבִּי, צְרִיכִין אָנוּ לְהַחֲזִיק טוֹבָה לְאֻמּוֹת הָעוֹלָם, שֶׁהֵן מַכְנִיסִין מוּמָסִין לְבָתֵּי טְרַטְיָאוֹת וּלְבָתֵּי קַרְקְסָאוֹת שֶׁלָּהֶן וּמְשַׂחֲקִין בָּהֶם כְּדֵי שֶׁלֹא יִהְיוּ מְשִׂיחִין אֵלּוּ עִם אֵלּוּ וְיָבוֹאוּ לִידֵי קְטָטָה בְּטֵלָה, יוֹסֵי מְעוֹנָאָה אָמַר מִלָּה דְּאוֹרָיְיתָא וְאַקְפַּדְתְּ עֲלוֹהִי, אָמַר לוֹ וְיוֹדֵעַ הוּא בְּדִבְרֵי תוֹרָה כְּלוּם, אָמַר לוֹ הֵן. אֲמַר לֵיהּ וְאוּלְפַן קַבֵּיל, אֲמַר לֵיהּ אֵין. וְאִי שָׁאֵלְנָא לֵיהּ מְגִיִּיב, אֲמַר לֵיהּ אֵין, אִם כֵּן יִסַּק לְהָכָא, וּסְלֵיק לְגַבֵּיהּ, אֲמַר לֵיהּ מַהוּ דִּכְתִיב: הִנֵּה כָּל הַמּשֵׁל עָלַיִךָ יִמְשֹׁל לֵאמֹר כְּאִמָּה בִּתָּהּ. אֲמַר לֵיהּ כַּבַּת כֵּן אִמָּהּ, כַּדּוֹר כֵּן נָשִׂיא, כַּמִּזְבֵּחַ כֵּן כֹּהֲנָיו. הָכָא אָמְרֵי לְפוּם גִּנְּתָא גַּנָּנָא. אָמַר לוֹ רֵישׁ לָקִישׁ עַד כַּדּוּן לָא חֲסֵלִית מִן מְפַיְּסֵיהּ עַל הָדָא וְאַתָּה מַיְיתֵי לָן אוֹחֲרִי, עִקָּרוֹ שֶׁל דָּבָר הִנֵּה כָּל הַמּשֵׁל מַהוּ, אֲמַר לֵיהּ לֵית תּוֹרְתָא עֲנִישָׁא עַד דִּבְרַתָּהּ בְּעִיטָא, לֵית אִתְּתָא זָנְיָא עַד דִּבְרַתָּהּ זָנְיָא. אָמְרוּ לֵיהּ אִם כֵּן לֵאָה אִמֵּנוּ זוֹנָה הָיְתָה, אָמַר לָהֶם (בראשית ל, טז): וַתֵּצֵא לִקְרָאתוֹ וגו', יָצָאת מְקֻשֶּׁטֶת כְּזוֹנָה, לְפִיכָךְ וַתֵּצֵא דִינָה בַּת לֵאָה. 80.1. וַיִּקְּחוּ שְׁנֵי בְנֵי יַעֲקֹב שִׁמְעוֹן וְלֵוִי (בראשית לד, כה), מִמַּשְׁמַע שֶׁנֶּאֱמַר: שִׁמְעוֹן וְלֵוִי, יָדַעְנוּ שֶׁבְּנֵי יַעֲקֹב הֵם, אֶלָּא בְּנֵי יַעֲקֹב שֶׁלֹא נָטְלוּ עֵצָה מִיַּעֲקֹב. שִׁמְעוֹן וְלֵוִי, שֶׁנָטְלוּ עֵצָה זֶה מִזֶּה. אֲחֵי דִינָה, וְכִי אֲחוֹת שְׁנֵיהֶם הָיְתָה וַהֲלוֹא אֲחוֹת כָּל הַשְּׁבָטִים הָיְתָה, אֶלָּא לְפִי שֶׁנָּתְנוּ אֵלּוּ נַפְשָׁם עָלֶיהָ נִקְרֵאת עַל שְׁמָם, וְדִכְוָתָהּ (שמות טו, כ): וַתִּקַּח מִרְיָם הַנְּבִיאָה אֲחוֹת אַהֲרֹן, וְכִי אֲחוֹת אַהֲרֹן הָיְתָה וַהֲלוֹא אֲחוֹת שְׁנֵיהֶם הָיְתָה, אֶלָּא לְפִי שֶׁנָּתַן אַהֲרֹן נַפְשׁוֹ עָלֶיהָ לְפִיכָךְ נִקְרֵאת עַל שְׁמוֹ, וְדִכְוָתָהּ (במדבר כה, יח): וְעַל דְּבַר כָּזְבִּי בַת נְשִׂיא מִדְיָן אֲחֹתָם, וְכִי אֲחוֹתָם הָיְתָה וַהֲלוֹא בַּת אֻמָּתָן הָיְתָה, אֶלָּא לְפִי שֶׁנָּתְנָה נַפְשָׁהּ עַל אֻמָּתָהּ נִקְרֵאת אֻמָּתָהּ לִשְׁמָהּ. (בראשית לד, כה): אִישׁ חַרְבּוֹ, רַבִּי אֶלְעָזָר אוֹמֵר בֶּן שְׁלשׁ עֶשְׂרֵה שָׁנָה הָיוּ. שְׁמוּאֵל שָׁאַל לְלֵוִי בַּר סִיסִי אָמַר לוֹ מַהוּ דֵין דִּכְתִיב (בראשית לד, כה): וַיָּבֹאוּ עַל הָעִיר בֶּטַח, אָמַר לוֹ בְּטוּחִים הָיוּ עַל כֹּחוֹ שֶׁל זָקֵן, וְלֹא הָיָה אָבִינוּ יַעֲקֹב רוֹצֶה שֶׁיַּעֲשׂוּ בָנָיו אוֹתוֹ הַמַּעֲשֶׂה, וְכֵיוָן שֶׁעָשׂוּ בָנָיו אוֹתוֹ מַעֲשֶׂה, אָמַר מָה אֲנִי מַנִּיחַ אֶת בָּנַי לִפֹּל בְּיַד אֻמּוֹת הָעוֹלָם, מֶה עָשָׂה נָטַל חַרְבּוֹ וְקַשְׁתּוֹ וְעָמַד לוֹ עַל פִּתְחָהּ שֶׁל שְׁכֶם וְאָמַר אִם יָבוֹאוּ אֻמּוֹת הָעוֹלָם לְהִזְדַּוֵּג לָהֶם לְבָנַי אֲנִי נִלְחַם כְּנֶגְדָן, הוּא דְּהוּא אוֹמֵר לוֹ לְיוֹסֵף (בראשית מח, כב): וַאֲנִי נָתַתִּי לְךָ שְׁכֶם אַחַד עַל אַחֶיךָ וגו', וְהֵיכָן מָצִינוּ שֶׁנָּטַל אָבִינוּ יַעֲקֹב חַרְבּוֹ וְקַשְׁתּוֹ בִּשְׁכֶם, שֶׁנֶּאֱמַר (בראשית מח, כב): אֲשֶׁר לָקַחְתִּי מִיַּד הָאֱמֹרִי בְּחַרְבִּי וּבְקַשְׁתִּי. (בראשית לד, כו): וְאֶת חֲמוֹר וְאֶת שְׁכֶם בְּנוֹ. 98.11. זְבוּלֻן לְחוֹף יַמִּים יִשְׁכֹּן (בראשית מט, יג), רַבִּי יְהוּדָה בַּר נַחְמָן וְרַבִּי לֵוִי הֲווֹן נָסְבִין מִן תַּרְתֵּין סִלְעִין בְּכָל שַׁבָּת לִמְצַמְתָא צִבּוּרָא דְּרַבִּי יוֹחָנָן, עָאל רַבִּי לֵוִי וַאֲמַר, הָדֵין יוֹנָה מִשֶּׁל זְבוּלוּן הֲוָה, הֲדָא הוּא דִכְתִיב (יהושע יט, י יג): וַיַּעַל הַגּוֹרָל הַשְּׁלִישִׁי וגו' וּמִשָּׁם עָבַר קֵדְמָה מִזְרָחָה. וּכְתִיב (מלכים ב יד, כה): כִּדְבַר ה' אֱלֹהֵי יִשְׂרָאֵל אֲשֶׁר דִּבֶּר בְּיַד עַבְדּוֹ יוֹנָה בֶן אֲמִתַּי, אִלֵּין גּוֹבַבְתָּא דְּצִפּוֹרִין. עָאל רַבִּי יוֹחָנָן וּדְרַשׁ הָדֵין יוֹנָה מִשֶּׁל אָשֵׁר, הֲדָא הוּא דִכְתִיב (שופטים א, לא): אָשֵׁר לֹא הוֹרִישׁ אֶת ישְׁבֵי עַכּוֹ וְאֶת יוֹשְׁבֵי צִידוֹן, וּכְתִיב (מלכים א יז, ט): קוּם לֵךְ צָרְפַתָה אֲשֶׁר לְצִידוֹן, אֲמַר לֵיהּ רַבִּי לֵוִי לְרַבִּי יְהוּדָה אַף עַל גַּב דְּשַׁבַּתָּא דִידָךְ, סַב תַּרְתֵּין סִלְעִין וְשַׁבְקֵי דְּנֵיעוֹל, עָאל רַבִּי לֵוִי אָמַר יָפֶה לִמְדָנוּ רַבִּי יוֹחָנָן בְּשַׁבָּת זוֹ שֶׁעָבְרָה, הָדֵין יוֹנָה מִשֶּׁל אָשֵׁר הָיָה אֶלָּא אָבִיו מִשֶּׁל זְבוּלוּן וְאִמּוֹ מִשֶּׁל אָשֵׁר. (בראשית מט, יג): וְיַרְכָתוֹ עַל צִידֹן, יָרֵךְ שֶׁיָּצָא מִמֶּנָּהּ מִצִּידוֹן הָיְתָה. אֲמָרוּ לֵיהּ אֲמַרְתְּ נֶחָמָן קַיָּים, תֵּיתֵי לְמֵימְרָנָא מִן יָתֵיב, וְשָׁמַשׁ דָּרוֹשׁ שְׁתַּיִם וְעֶשְׂרִים שָׁנָה. דָּבָר אַחֵר, וְיַרְכָתוֹ עַל צִידוֹן, רַבִּי אֶלְעָזָר אָמַר זְבוּד דְּגָלִילָה, רַבִּי יוֹחָנָן אָמַר מִגְדָל דְּיוֹ. | 33.3. " b God is good to all and His mercies are upon all of His works (Psalms 145:9): /b Rabbi Levi said, \"'God is good to all,' upon all, that He is their maker.\" Rabbi Shmuel said, \"'God is good to all and His mercies' - upon all that are His traits, He has mercy.” Rabbi Yehoshua of Sakhnin said in the name of Rabbi Levi, \"'God is good to all' and His merciful ones He give to His creatures.\" Rabbi Tanchuma and Rabbi Abba bar Avin [said] in the name of Rav Acha, “Tomorrow a famine will arrive and the creatures will have mercy, these upon those, and the Holy One, blessed be He, will be filled with mercy on them.” In the days of Rabbi Tanchuma, Israel required a fast (to bring about rain). They came to [Rabbi Tanchuma and] said to him, “Rabbi, decree a fast.” [So] he decreed a fast on the first day, on the second day, on the third day and rain did not fall. He got up and expounded to them. He said to them, \"My children, have mercy, these upon those, and the Holy One, blessed be He, will be filled with mercy on you.\" While they were still distributing charity to the poor, they saw a man giving money to his ex-wife. They came to [Rabbi Tanchuma] and said to him, \"Rabbi, how are we sitting here [while] there is a sin here.\" He said [back] to them, \"What did you see?\" They said to him, \"We saw Mr. x give money to his ex-wife.\" They sent for them and they brought them in front of the community. [Rabbi Tanchuma] said to him, \"What is she to you?\" He said [back] to him, \"She is my ex-wife.\" He said to him, \"Why did you give her money?\" He said to him, \"Rabbi, I saw her in distress and I was filled with mercy on her.\" At that time, Rabbi Tanchuma lifted his head towards above and said, \"Master over the worlds, just like this one that does not have an obligation to sustain [her] saw her in distress and he was filled with mercy for her, all the more so, You, that it is written about You, 'Compassionate and Merciful' and we are the children of Your friends, Avraham, Yitschak and Yaakov, will You be filled with mercy on us.\" Immediately, rains fell and the world was irrigated. Our rabbi (Yehuda Hanassi) was sitting, involved in Torah in front of the synagogue of the Babylonian [Jews] in Tzippori [when] a calf passed in front of him [and] was going to be slaughtered and started to yell out as if to say, \"Save me.\" He said to it, \"And what can I do for you? That is what you were created for.\" [As a result, Rabbi Yehuda Hanassi] had toothaches for thirteen years. Rabbi Yoss bar Avin said, \"[During] those entire thirteen years that [he] had toothaches, no pregt woman had a miscarriage in the Land of Israel and no birthing mother had pain. After some time, a crawling animal passed in front of his daughter and she wanted to kill it. He said to her, \"My daughter, let it go, as it is written, \"and His mercies are upon all of his works.\" Our rabbi had great modesty and said, \"I will do anything that people tell me except what the sons of Batira did to my forefather - that they came down from their greatness (office) and brought him up; and [even] if Rabbi Huna, the Exilarch, came here, I would get up in front of him. Why? As he is from [the tribe of] Yehuda and I am from Binyamin, and he is from the males of Yehuda and I am from the females.\" Rabbi Chiya the Great said to him, \"And behold, he is [waiting] outside.\" [Rabbi Yehuda Hanassi]'s face changed colors. And when he saw that his face changed colors, [Rabbi Chiya] said to him, \"It is [Rabbi Huna]'s coffin.\" He said [back] to [Rabbi Chiya], \"Go out and see who needs you outside.\" He went out and did not find a person and he knew that he was excommunicated - and there is no excommunication less than thirty days. Rabbi Yossi bar Avin said, \"[During] the entire thirty days that Rabbi Chiya the Great was excommunicated from our rabbi, he taught Rav, the son of his sister, the principles of the Torah.\" And what are the principles of the Torah? They are the laws of the Babylonians. At the end of thirty days, Eliyahu - may he be remembered for good - came in the likeness of Rabbi Chiya the Great to our rabbi and put his hand on his teeth and he became healed. When Rabbi Chiya the Great came to our rabbi, he said to him, \"What did you do to your teeth?\" He said [back] to him, \"From the time that you put your hand on them, they became better. He said, \"I do not know what this is.\" When he heard this, he began to treat him with respect and he brought close the students and brought up [Rabbi Chiya] to the top. Rabbi Yishmael bar Yose said, \"And [should he] come closer than I?\" He said [back] to him, \"God forbid, such should not be done in Israel.\" Our rabbi was teaching the praises of Rabbi Chiya the Great in front of Rabbi Yishmael bar Yose - he said, \"He is a great man, he is a holy man.\" One time, [Rabbi Yishmael bar Yose] saw [Rabbi Chiya] in the bathhouse and [the latter] did not humble himself before him. He said to [Rabbi Yehuda Hanassi], \"Is this your student that you have been praising? I saw him in the bathhouse and he did not humble himself before me.\" He said to him, \"Why did you not humble yourself before him?\" Rabbi Chiya said [back], I was looking at the homilies (aggadot) of Psalms.\" Once [Rabbi Yehudah Hanassi] heard this, he gave him two students to go with him to the dark places, that he not get confounded and lose himself. Another explanation: \"God is good to all, etc.\" \"And God remembered Noach, etc.\" - Rabbi Shmuel bar Nachmani said, \"Woe to the evildoers who switch the [Divine] trait of mercy to the [Divine] trait of [strict] justice. In every place that it states 'the Lord,' it is the trait of mercy: 'The Lord, the Lord, merciful and compassionate God' (Exodus 34:6). And [yet] it is written (Genesis 6:5-6), 'And the Lord saw that the evil of man on the earth was very great[...] And the Lord regretted that He had made man on the earth, and the Lord said, \"I will erase, etc.\"' Happy are the righteous who switch the trait of [Divine] justice to the [divine] trait of mercy. In every place that it states ' i Elohim /i ,' it is the trait of mercy: 'Judges ( i Elohim /i ) you shall not curse' (Exodus 22:27); 'to the judges ( i elohim /i ) the matter of both of them will come' (Exodus 22:8). And [yet] it is written (Exodus 2:24), 'And God heard their cries and God remembered His covet'; '(Genesis 30:22), 'And God remembered Rachel'; 'And God remembered Noach.' And what memory did He remember for him? That he fed and sustained them all of the twelve months in the ark.\" \"And God remembered Noach\" - and justice requires it, from the merit of the pure ones that he brought with him into the ark. Rabbi Eliezer says, \"[Noach] was named corresponding to his sacrifice, as it states, 'And the Lord smelled the pleasant ( i nichoach /i ) fragrance.'\" Rabbi Yose bar Chaninah [says], \"He was named corresponding to the resting of the ark, as it states, 'And the ark rested ( i tanach /i ) on the seventh month, etc.'\" Rabbi Yehoshua says, \"'Will not cease' (Genesis 8:22) implies that they ceased.\"", 56.6. "And Abraham stretched forth his hand, and took the knife (Gen. 22:10). Rav asked R. Hiyya the Elder: How do we know that ritual slaughtering must be with a movable object? From here: \"And Abraham stretched forth his hand, and took the knife\" — he said: if he told you this from a Haggadah, he might retract; and if he stated it as a tradition, he cannot not retract from it, since Levi taught: If they [sharp flints] were attached [to the ground or rocks] from the very beginning, they are unfit; but if they had been originally detached but subsequently fixed in the ground, they are fit, since we learned: \"If one slaughters with a hand-sickle, a harvest sickle, a flint, or a reed, the slaughtering is fit.\" Said Rabbi Yosei: Five things were said of a reed stalk: You may not slaughter, circumcise, cut meat, wipe your hands, nor pick your teeth with it, because an evil spirit rests upon it.", |
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| 84. Palestinian Talmud, Nazir, 7.1 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •eliezer, r., on amei ha’arets Found in books: Rubenstein (2003), The Culture of the Babylonian Talmud. 134 |
| 85. Anon., Sifre Deuteronomy, 253, 269, 4, 46, 41 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 546 |
| 86. Anon., Sifre Numbers, 8, 117 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 203 |
| 87. Palestinian Talmud, Moed Qatan, 3.1 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •eliezer, r. Found in books: Rubenstein (2003), The Culture of the Babylonian Talmud. 178 |
| 88. Palestinian Talmud, Kiddushin, 1.3, 1.6, 3.9 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •eliezer, r. •eliezer, r., and r. simon •eliezer, r., and violence Found in books: Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 178; Rubenstein (2003), The Culture of the Babylonian Talmud. 181, 184 |
| 89. Palestinian Talmud, Ketuvot, 3.9, 4.8 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •eliezer, r., and violence •eliezer, r., and r. simon Found in books: Rubenstein (2003), The Culture of the Babylonian Talmud. 181, 184 |
| 90. Palestinian Talmud, Horayot, 3.4 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •eliezer, r. •eliezer, r., and r. simon Found in books: Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 42; Rubenstein (2003), The Culture of the Babylonian Talmud. 184 |
| 91. Palestinian Talmud, Hagigah, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Rubenstein (2003), The Culture of the Babylonian Talmud. 184 |
| 92. Tosefta, Tevulyom, 1.8 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •r. eliezer shammaite Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 18 |
| 93. Palestinian Talmud, Berachot, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 163; Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 86, 87 |
94. Anon., Deuteronomy Rabbah, 5.3, 7.8 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •eliezer, r. Found in books: Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 42, 178| 5.3. זֶה שֶׁאָמַר הַכָּתוּב (משלי כא, ג): עֲשׂה צְדָקָה וּמִשְׁפָּט נִבְחָר לַה' מִזָּבַח, כְּזֶבַח אֵין כְּתִיב אֶלָּא מִזָּבַח, כֵּיצַד, הַקָּרְבָּנוֹת לֹא הָיוּ קְרֵבִין נוֹהֲגוֹת אֶלָּא בִּפְנֵי הַבַּיִת, אֲבָל הַצְּדָקָה וְהַדִּינִים נוֹהֲגוֹת בִּפְנֵי הַבַּיִת וְשֶׁלֹא בִּפְנֵי הַבַּיִת. דָּבָר אַחֵר, הַקָּרְבָּנוֹת אֵין מְכַפְּרִין אֶלָּא לְשׁוֹגֵג, וְהַצְּדָקָה וְהַדִּינִין מְכַפְּרִים בֵּין לְשׁוֹגֵג בֵּין לְמֵזִיד. דָּבָר אַחֵר, הַקָּרְבָּנוֹת אֵין נוֹהֲגִים אֶלָּא בַּתַּחְתּוֹנִים, וְהַצְּדָקָה וְהַדִּינִין נוֹהֲגִין בֵּין בָּעֶלְיוֹנִים וּבֵין בַּתַּחְתּוֹנִים. דָּבָר אַחֵר, הַקָּרְבָּנוֹת אֵין נוֹהֲגִין אֶלָּא בָּעוֹלָם הַזֶּה, וְהַצְּדָקָה וְהַדִּינִין נוֹהֲגִין בֵּין בָּעוֹלָם הַזֶּה בֵּין בָּעוֹלָם הַבָּא. אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָנִי, בְּשָׁעָה שֶׁאָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְנָתָן (דברי הימים א יז, ד ה): לֵךְ וְאָמַרְתָּ אֶל דָּוִיד עַבְדִּי כֹּה אָמַר ה' לֹא אַתָּה תִּבְנֶה לִי הַבַּיִת לָשָׁבֶת. כִּי לֹא יָשַׁבְתִּי בְּבַיִת מִן הַיּוֹם אֲשֶׁר הֶעֱלֵיתִי אֶת יִשְׂרָאֵל עַד הַיּוֹם הַזֶּה וָאֶהְיֶה [מתהלך] מֵאֹהֶל אֶל אֹהֶל וּמִמִּשְׁכָּן. כָּל מִי שֶׁהָיָה מְבַקֵּשׁ לְקַלֵּל אֶת דָּוִד מָה הָיָה עוֹשֶׂה הָיָה אוֹמֵר לוֹ טוֹב שֶׁיִּבָּנֶה הַבַּיִת. תֵּדַע לְךָ, מַה דָּוִד אוֹמֵר (תהלים קכב, א): שָׂמַחְתִּי בְּאֹמְרִים לִי בֵּית ה' נֵלֵךְ, מְבַקְּשִׁים לִי דְּבָרִים לוֹמַר שֶׁאֵין אַתָּה בּוֹנֶה, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא, חַיֶּיךָ, שָׁעָה אַחַת מֵחַיֶּיךָ אֵין אֲנִי מְחַסֵּר, מִנַּיִן שֶׁנֶּאֱמַר (שמואל ב ז, יב): כִּי יִמְלְאוּ יָמֶיךָ וְשָׁכַבְתָּ אֶת אֲבֹתֶיךָ וַהֲקִימֹתִי אֶת זַרְעֲךָ אַחֲרֶיךָ אֲשֶׁר יֵצֵא מִמֵּעֶיךָ וַהֲכִינֹתִי אֶת מַמְלַכְתּוֹ. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא הַצְּדָקָה וְהַדִּינִין שֶׁאַתָּה עוֹשֶׂה חֲבִיבִין עָלַי מִבֵּית הַמִּקְדָּשׁ, מִנַּיִן, שֶׁנֶּאֱמַר (שמואל ב ח, טו): וַיְהִי דָּוִד עֹשֶׂה מִשְׁפָּט וּצְדָקָה. מַהוּ מִשְׁפָּט וּצְדָקָה לְכָל עַמּוֹ, רַבִּי יְהוּדָה וְרַב נַחְמָן חַד אָמַר הָיָה דָן אֶת הַדִּין מְזַכֶּה אֶת הַזַּכַּאי וּמְחַיֵּב אֶת הַחַיָּב, אִם לֹא הָיָה לַחַיָּב לִתֵּן, הָיָה דָּוִד נוֹתֵן מִשֶּׁלּוֹ. הֱוֵי מִשְׁפָּט וּצְדָקָה. אָמַר לוֹ רַב נַחְמָן אִם כֵּן נִמְצֵאתָ מֵבִיא אֶת יִשְׂרָאֵל לִידֵי רַמָּיּוּת, וּמַהוּ מִשְׁפָּט וּצְדָקָה, הָיָה דָן אֶת הַדִּין מְזַכֶּה אֶת הַזַּכַּאי וּמְחַיֵּב אֶת הַחַיָּב, הֱוֵי מִשְׁפָּט וּצְדָקָה, שֶׁהָיָה מוֹצִיא אֶת הַגָּזֵל מִיָּדוֹ, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל, בָּנַי, הוֹאִיל וְכָךְ הַדִּינִין חֲבִיבִים לְפָנַי, הֱווּ זְהִירִין בָּהֶם. 7.8. וַיִּקְרָא משֶׁה אֶל כָּל יִשְׂרָאֵל (דברים כט, א), הֲלָכָה, אָדָם מִיִּשְׂרָאֵל שֶׁעָמַד לִקְרוֹת בַּתּוֹרָה מַהוּ שֶׁיְהֵא מֻתָּר לוֹ לִקְרוֹת פָּחוֹת מִשְּׁלשָׁה פְּסוּקִים, כָּךְ שָׁנוּ חֲכָמִים הַקּוֹרֵא בַּתּוֹרָה לֹא יִפְחֹת מִשְּׁלשָׁה פְּסוּקִים. לִמְדוּנוּ רַבּוֹתֵינוּ לָמָּה הִתְקִינוּ שֶׁלֹא יִפְחֹת מִשְּׁלשָׁה פְּסוּקִים, כְּנֶגֶד אַבְרָהָם יִצְחָק וְיַעֲקֹב. דָּבָר אַחֵר, כְּנֶגֶד משֶׁה אַהֲרֹן וּמִרְיָם, שֶׁנִּתְּנָה תּוֹרָה עַל יְדֵיהֶן. אָמַר רַבִּי הוֹשַׁעְיָא רָאָה הַפָּחוּת בִּימֵי משֶׁה מַה שֶׁלֹא רָאָה יְחֶזְקֵאל גָּדוֹל בַּנְּבִיאִים, בְּנֵי אָדָם שֶׁדִּבְּרָה עִמָּהֶם שְׁכִינָה פָּנִים בְּפָנִים, שֶׁנֶּאֱמַר (דברים ה, ד): פָּנִים בְּפָנִים דִּבֶּר ה' עִמָּכֶם וגו'. אָמַר רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי, מִנַּיִן אַתָּה אוֹמֵר אִלּוּ הָיוּ יִשְׂרָאֵל חֲסֵרִים אֲפִלּוּ אָדָם אֶחָד לֹא הָיְתָה הַשְּׁכִינָה נִגְלֵית עֲלֵיהֶן, דִּכְתִיב (שמות יט, יא): כִּי בַּיּוֹם הַשְּׁלִשִׁי יֵרֵד ה' לְעֵינֵי כָל הָעָם עַל הַר סִינָי, מַעֲשֶׂה בְּרַבִּי שֶׁהָיָה דוֹרֵשׁ בְּבֵית הַמִּדְרָשׁ הַגָּדוֹל, וּכְשֶׁהָיָה מְבַקֵּשׁ לִכָּנֵס לִדְרשׁ הָיָה אוֹמֵר רְאוּ אִם נִתְכַּנְסוּ כָּל הַקָּהָל, וּמֵהֵיכָן אַתָּה לָמֵד מִמַּתַּן תּוֹרָה, מִנַּיִן, שֶׁנֶּאֱמַר (דברים ד, י): בֶּאֱמֹר ה' אֵלַי הַקְהֶל לִי אֶת הָעָם וְאַשְׁמִעֵם אֶת דְּבָרָי. דָּבָר אַחֵר, רַבָּנָן אָמְרֵי אַתְּ מוֹצֵא כְּשֶׁנָּתַן הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה אֶת הַתּוֹרָה בִּקְרִיאָה נְתָנָהּ לוֹ, מִנַּיִן, שֶׁנֶּאֱמַר (שמות יט, כ): וַיִּקְרָא ה' לְמשֶׁה אֶל רֹאשׁ הָהָר וַיַּעַל משֶׁה, אַף משֶׁה רַבֵּנוּ כְּשֶׁבָּא לִשְׁנוֹת אֶת הַתּוֹרָה לְיִשְׂרָאֵל אָמַר לָהֶם כְּשֵׁם שֶׁקִּבַּלְתִּי אֶת הַתּוֹרָה בִּקְרִיאָה כָּךְ אֲנִי מוֹסֵר לְבָנָיו בִּקְרִיָּה, מִנַּיִן, מִמַּה שֶּׁכָּתוּב בָּעִנְיָן (דברים כט, א): וַיִּקְרָא משֶׁה אֶל כָּל יִשְׂרָאֵל וַיֹּאמֶר אֲלֵיהֶם. | 5.3. "This is what Scripture says. \"To do what is right and just is more desired by the Lord than sacrifice.\" (Prov. 21:3) Scripture does not say, \"as much as sacrifice\", but \"more than sacrifice.\" How so?Whereas sacrifices could only function inside the Temple, to do what is right and just is mandated inside and outside the Temple. Another opinion: whereas sacrifices could only atone for unintentional, accidental sins, acts of righteousness and justice atone even for intentional sins. Another opinion: whereas sacrifices are offered only by humanity, even God is obligated to practice justice and righteousness. Another opinion: whereas sacrifices are significant only in this world, righteousness and justice will remain a cornerstone in the Coming World. Rabbi Shmuel ben Nachmani said: When the Holy One of Blessing said to Natan (I Chronicles 17:3-5): \"Go and tell David My servant: Thus saith the LORD: Thou shalt not build Me a house to dwell in for I have not dwelt in a house since the day that I brought up Israel, unto this day; but have [gone] from tent to tent, and from one tabernacle [to another]\" If a person wanted to curse David, what would he do? He would say to David: It would be good if you built the House. You should know what David's answer was: (Ps. 122) 'I was glad when they said to me, let's go to the House of Hashem'.", |
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| 95. Palestinian Talmud, Sukkah, 5.1 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •eliezer, r. Found in books: Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 42 |
| 96. Palestinian Talmud, Peah, 8.9 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •eliezer, r., and r. simon Found in books: Rubenstein (2003), The Culture of the Babylonian Talmud. 184 |
| 97. Palestinian Talmud, Orlah, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •r. eliezer Found in books: Hayes (2022), The Literature of the Sages: A Re-Visioning, 71 |
| 98. Palestinian Talmud, Betzah, 2.5 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •eliezer, r., and violence Found in books: Rubenstein (2003), The Culture of the Babylonian Talmud. 181 |
| 99. Palestinian Talmud, Taanit, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan nan nan nan nan nan nan nan nan |
| 100. Palestinian Talmud, Yevamot, 1.6 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •eliezer, r., and violence Found in books: Rubenstein (2003), The Culture of the Babylonian Talmud. 181 |
| 101. Palestinian Talmud, Bikkurim, 1.8, 3.3 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •eliezer, r., and shame •eliezer, r. Found in books: Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 42; Rubenstein (2003), The Culture of the Babylonian Talmud. 73 |
| 102. Palestinian Talmud, Kilayim, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •eliezer b. hyrcanos, r. Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 132 |
| 103. Palestinian Talmud, Sheqalim, 3.2, 8.1 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •eliezer, r., and r. simon Found in books: Rubenstein (2003), The Culture of the Babylonian Talmud. 184 |
| 104. Palestinian Talmud, Sheviit, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 132; Rubenstein (2003), The Culture of the Babylonian Talmud. 127 |
| 105. Palestinian Talmud, Terumot, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 42 |
| 106. Palestinian Talmud, Nedarim, 10.10 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •eliezer, r., and r. simon Found in books: Rubenstein (2003), The Culture of the Babylonian Talmud. 184 |
| 107. Anon., Mekhilta Derabbi Yishmael, None (2nd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 355 |
| 108. Palestinian Talmud, Pesahim, 6.3, 8.9, 10.1 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •eliezer, r., and violence •eliezer, r., and r. simon Found in books: Rubenstein (2003), The Culture of the Babylonian Talmud. 181, 184 |
| 109. Palestinian Talmud, Qiddushin, 1.6, 3.9 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •eliezer, r., and r. simon •eliezer, r., and violence Found in books: Rubenstein (2003), The Culture of the Babylonian Talmud. 181, 184 |
| 110. Anon., Qohelet Rabba, 1.8, 1.24 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •eliezer, r. •r. eliezer ben hyrcanus Found in books: Rosen-Zvi (2011), Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity. 98; Swartz (2018), The Mechanics of Providence: The Workings of Ancient Jewish Magic and Mysticism. 76 |
| 111. Palestinian Talmud, Sotah, 3.4, 3.8 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •torah, rabbinic debates on teaching women, r. eliezers view •eliezer, r., and violence •eliezer, r., and r. simon Found in books: Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 42; Rubenstein (2003), The Culture of the Babylonian Talmud. 181, 184 |
| 112. Palestinian Talmud, Shabbat, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 42; Rubenstein (2003), The Culture of the Babylonian Talmud. 45, 184 |
| 113. Palestinian Talmud, Sanhedrin, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •eliezer, r., and r. simon •eliezer, r. •eliezer b. hyrcanos, r. Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 132, 249; Rubenstein (2003), The Culture of the Babylonian Talmud. 178, 184 |
114. Anon., Leviticus Rabba, 18.1, 23.4, 25.5, 32.7, 34.3, 34.14, 35.12 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •eliezer, r. •r. eliezer hismah •r. eliezer shammaite •eliezer b. hyrcanos, r. •r. eliezer b. hyrcanus Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 132; Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 42; Levine (2005), The Ancient Synagogue, The First Thousand Years, 495, 546; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 127, 427| 18.1. דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם אִישׁ כִּי יִהְיֶה זָב מִבְּשָׂרוֹ וגו' (ויקרא טו, ב), הֲדָא הוּא דִכְתִיב (קהלת יב, א): וּזְכֹר אֶת בּוֹרְאֶיךָ בִּימֵי בְּחוּרֹתֶיךָ, תְּנַן (משנה אבות ג-א): עֲקַבְיָא בֶּן מַהַלַּלְאֵל אוֹמֵר הִסְתַּכֵּל בִּשְׁלשָׁה דְבָרִים וְאֵין אַתָּה בָּא לִידֵי עֲבֵרָה, דַּע מֵאַיִן בָּאתָ מִטִּפָּה סְרוּחָה, וּלְאָן אַתָּה הוֹלֵךְ, לֶעָפָר רִמָּה וְתוֹלֵעָה, וְלִפְנֵי מִי אַתָּה עָתִיד לִתֵּן דִּין וְחֶשְׁבּוֹן לִפְנֵי מֶלֶךְ מַלְכֵי הַמְלָכִים הַקָּדוֹשׁ בָּרוּךְ הוּא וכו', רַבִּי אַבָּא בַּר כַּהֲנָא אָמַר בְּשֵׁם רַב פַּפֵּי וְרַבִּי יְהוֹשֻׁעַ דְּסִכְנִין בְּשֵׁם רַבִּי לֵוִי שְׁלָשְׁתָּן דָּרַשׁ רַבִּי עֲקִיבָא מִתּוֹךְ פָּסוּק אֶחָד, וּזְכֹר אֶת בּוֹרְאֶךָ, בְּאֵרְךָ זוֹ לֵיחָה סְרוּחָה, בּוֹרְךָ זוֹ רִמָּה וְתוֹלֵעָה, בּוֹרְאֶךָ זֶה מֶלֶךְ מַלְכֵי הַמְּלָכִים הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁעָתִיד לִתֵּן לְפָנָיו דִּין וְחֶשְׁבּוֹן. בִּימֵי בְּחוּרֹתֶיךָ, בְּיוֹמֵי טַלְיוּתָךְ עַד דְּחֵילָךְ עֲלָךְ. (קהלת יב, א): עַד אֲשֶׁר לֹא יָבֹאוּ יְמֵי הָרָעָה, אֵלּוּ יְמֵי זִקְנָה, (קהלת יב, א): וְהִגִּיעוּ שָׁנִים אֲשֶׁר תֹּאמַר אֵין לִי בָהֶם חֵפֶץ, אֵלּוּ יְמֵי הַמָּשִׁיחַ, שֶׁאֵין בָּהֶם לֹא זְכוּת וְלֹא חוֹבָה, (קהלת יב, ב): עַד אֲשֶׁר לֹא תֶחְשַׁךְ הַשֶּׁמֶשׁ וְהָאוֹר וגו', הַשֶּׁמֶשׁ זֶה קְלַסְתֵּר פָּנִים, וְהָאוֹר זֶה הַמֵּצַח, וְהַיָּרֵחַ זֶה הַחוֹטֶם, וְהַכּוֹכָבִים אֵלּוּ רָאשֵׁי לְסָתוֹת, (קהלת יב, ב): וְשָׁבוּ הֶעָבִים אַחַר הַגָּשֶׁם, רַבִּי לֵוִי אָמַר תַּרְתֵּי חָדָא לְחַבְרַיָיא וְחָדָא לְבוּרַיָא. חָדָא לְחַבְרַיָא, בָּא לִבְכּוֹת זָלְגוּ עֵינָיו דְּמָעוֹת. חָדָא לְבוּרַיָא, בָּא לְהַטִּיל מַיִם הַגְּלָלִין מְקַדְּמִין אוֹתוֹ. (קהלת יב, ג): בַּיּוֹם שֶׁיָּזֻעוּ שֹׁמְרֵי הַבַּיִת וגו', בַּיּוֹם שֶׁיָּזֻעוּ שֹׁמְרֵי הַבַּיִת אֵלּוּ אַרְכֻּבּוֹתָיו, (קהלת יב, ג): וְהִתְעַוְתוּ אַנְשֵׁי הֶחָיִל אֵלּוּ צְלָעוֹתָיו. רַבִּי חִיָא בַּר נַחְמָן אָמַר אֵלּוּ זְרוֹעוֹתָיו, (קהלת יב, ג): וּבָטְלוּ הַטֹּחֲנוֹת זֶה הַמַּסָּס, (קהלת יב, ג): כִּי מִעֵטוּ אֵלּוּ הַשִּׁנַּיִם, (קהלת יב, ג): וְחָשְׁכוּ הָרֹאוֹת בָּאֲרֻבּוֹת אֵלּוּ הָעֵינַיִם. רַבִּי חִיָּא בַּר נַחְמָן אָמַר אֵלּוּ כַּנְפֵי הָרֵאָה, שֶׁמִּשָּׁם יוֹצֵא הַקּוֹל, (קהלת יב, ד): וְסֻגְּרוּ דְלָתַיִם בַּשּׁוּק אֵלּוּ נְקָבָיו שֶׁל אָדָם, שֶׁהֵן כְּמוֹ דֶּלֶת הַפּוֹתֵחַ וְהַסּוֹגֵר, (קהלת יב, ד): בִּשְׁפַל קוֹל הַטַּחֲנָה בִּשְׁבִיל שֶׁאֵין הַמַּסָּס טוֹחֵן, (קהלת יב, ד): וְיָקוּם לְקוֹל הַצִּפּוֹר, הָדֵין סָבָא כַּד שָׁמַע קוֹל צִפֳּרִין מְצַיְצִין אֲמַר בְּלִיבֵּיהּ לִיסְטִין אָתָאן לִמְקַפְּחָא יָתִי, (קהלת יב, ד): וְיִשַּׁחוּ כָּל בְּנוֹת הַשִּׁיר אֵלּוּ שִׂפְתוֹתָיו, רַבִּי חִיָּא בַּר נְחֶמְיָה אָמַר אֵלּוּ הַכְּלָיוֹת, שֶׁהֵן חוֹשְׁבוֹת וְהַלֵּב גּוֹמֵר, (קהלת יב, ה): גַּם מִגָּבֹהַּ יִרָאוּ וגו', גַּם מִגָּבֹהַּ יִרָאוּ הָדֵין סָבָא דְּצָוְחִין לֵיהּ זִיל לַאֲתַר פְּלַן וְהוּא שָׁאֵיל וַאֲמַר אִית תַּמָּן מַסְּקִין, אִית תַּמָּן מַחֲתִין, (קהלת יב, ה): וְחַתְחַתִּים בַּדֶּרֶךְ, רַבִּי אַבָּא בַּר כַּהֲנָא וְרַבִּי לֵוִי, רַבִּי אַבָּא בַּר כַּהֲנָא חִתִּיתָא שֶׁל דֶּרֶךְ נוֹפֵל עָלָיו, וָחֳרָנָא אֲמַר הִתְחִיל מַתְוֶוה תְּוָואִים, אֲמַר עַד אֲתַר פְּלַן אִית לִי מַהֲלַךְ בַּאֲתַר פְּלַן לֵית לִי מַהֲלַךְ. (קהלת יב, ה): וְיָנֵאץ הַשָּׁקֵד אִילֵּין קַרְסוּלוֹת, (קהלת יב, ה): וְיִסְתַּבֵּל הֶחָגָב זֶה לוּז שֶׁל שִׁדְרָה. אַדְרִיָּנוּס שְׁחִיק עֲצָמוֹת שָׁאַל אֶת רַבִּי יְהוֹשֻׁעַ בַּר חֲנַנְיָא אָמַר לוֹ מֵהֵיכָן הַקָּדוֹשׁ בָּרוּךְ הוּא מֵצִיץ אֶת הָאָדָם לֶעָתִיד לָבוֹא, אָמַר לוֹ מִלּוּז שֶׁל שִׁדְרָה, אָמַר לוֹ מִן הֵן אַתְּ מוֹדַע לִי, אַיְיתֵי יָתֵיהּ קוֹמוֹי נְתָנוֹ בַּמַּיִם וְלֹא נִמְחָה, טְחָנוֹ בָּרֵיחַיִם וְלֹא נִטְחַן, נְתָנוֹ בָּאֵשׁ וְלֹא נִשְׂרַף, נְתָנוֹ עַל הַסַּדָּן הִתְחִיל מַכֶּה עָלָיו בַּפַּטִּישׁ, נֶחְלַק הַסַּדָּן וְנִבְקַע הַפַּטִּישׁ וְלֹא הוֹעִיל מִמֶּנּוּ כְּלוּם. (קהלת יב, ה): וְתָפֵר הָאֲבִיּוֹנָה זוֹ הַתַּאֲוָה שֶׁהִיא מַטִּילָה שָׁלוֹם בֵּין אִישׁ לְאִשְׁתּוֹ. רַבִּי שִׁמְעוֹן בֶּן חֲלַפְתָּא הֲוָה סָלֵיק שָׁאֵיל בִּשְׁלָמֵיהּ דְּרַבִּי בְּכָל יֶרַח וְיֶרַח, כֵּיוָן דְּסָב יָתֵיב לֵיהּ וְלָא יָכוֹל לְמֵיסַק, יוֹם חַד סָלֵיק אֲמַר לֵיהּ מָה עִסְקָךְ דְּלֵית אַתְּ סָלֵיק לְגַבִּי הֵיךְ דַּהֲוֵית יָלֵיף, אֲמַר לֵיהּ רְחוֹקוֹת נַעֲשׂוּ קְרוֹבוֹת, קְרוֹבוֹת נַעֲשׂוּ רְחוֹקוֹת, שְׁתַּיִם נַעֲשׂוּ שָׁלשׁ, וּמֵטִיל שָׁלוֹם בַּבַּיִת בָּטֵל, [ופרושו: רחוקות נעשו קרובות, אילין עיניא דהוו חמיין מרחוק כדו אפלו מקרוב לית אינון חמיין. קרובות נעשו רחוקות, אילין אודני דהוו שמעין בחד זמן בתרי זמני, כדו אפלו במאה זימנין לית אינון שמעין. שתים נעשו שלש, חוטרא ותרתין ריגלי. ומטיל שלום בבית בטל, זו התאוה שמטיל שלום בין איש לאשתו]. (קהלת יב, ה): כִּי הֹלֵךְ הָאָדָם אֶל בֵּית עוֹלָמוֹ, בֵּית הָעוֹלָם לֹא נֶאֱמַר אֶלָּא בֵּית עוֹלָמוֹ, מְלַמֵּד שֶׁכָּל צַדִּיק וְצַדִּיק יֵשׁ לוֹ עוֹלָם בִּפְנֵי עַצְמוֹ, מָשָׁל לְמֶלֶךְ שֶׁנִּכְנַס לַמְּדִינָה וְעִמּוֹ דֻּכָּסִין וְאִפַּרְכִין וְאִיסְטְרַטְיוֹטִין, אַף עַל פִּי שֶׁהַכֹּל נִכְנָסִין בְּפוֹלִין אֶחָד, כָּל אֶחָד וְאֶחָד שָׁרוּי לְפִי כְבוֹדוֹ, כָּךְ אַף עַל פִּי שֶׁהַכֹּל טוֹעֲמִין טַעַם מִיתָה, כָּל צַדִּיק וְצַדִּיק יֵשׁ לוֹ עוֹלָם בִּפְנֵי עַצְמוֹ. (קהלת יב, ה): וְסָבְבוּ בַשּׁוּק הַסּוֹפְדִים אֵלּוּ הַתּוֹלָעִים, (קהלת יב, ו): עַד אֲשֶׁר לֹא יֵרָתֵק חֶבֶל הַכֶּסֶף זֶה חוּט הַשִּׁדְרָה, (קהלת יב, ו): וְתָרֻץ גֻּלַּת הַזָּהָב זוֹ גֻּלְגֹּלֶת. רַבִּי חִיָּא בַּר נְחֶמְיָא אָמַר זוֹ גַּרְגֶּרֶת שֶׁמְכַלָּה אֶת הַזָּהָב וּמֵרִיקָה אֶת הַכָּסֶף. (קהלת יב, ו): וְתִשָּׁבֶר כַּד עַל הַמַּבּוּעַ זוֹ כָּרֵס. רַבִּי חִיָּא בְּרֵיהּ דְּרַבִּי פַּפֵּי וְרַבִּי יְהוֹשֻׁעַ דְּסִכְנִין בְּשֵׁם רַבִּי לֵוִי לְאַחַר שְׁלשָׁה יָמִים כְּרֵיסוֹ שֶׁל אָדָם נִבְקַעַת וּמוֹסֶרֶת לַפֶּה וְאוֹמֶרֶת לוֹ הֵילָךְ מַה שֶּׁגָּזַלְתָּ וְחָמַסְתָּ וְנָתַתָּ לִי. רַבִּי חַגַּי בְּשֵׁם רַבִּי יִצְחָק מַיְיתֵי לָהּ מִן הָדֵין קְרָיָא (מלאכי ב, ג): וְזֵרִיתִי פֶרֶשׁ עַל פְּנֵיכֶם פֶּרֶשׁ חֲגֵיכֶם. רַבִּי אַבָּא בְּרֵיהּ דְּרַב פַּפֵּי וְרַבִּי יְהוֹשֻׁעַ דְּסִכְנִין בְּשֵׁם רַבִּי לֵוִי כָּל תְּלָתָא יוֹמִין נַפְשָׁא טָיְיסָא עַל גּוּפָה סָבְרָה דְּהִיא חָזְרָה לֵיהּ, וְכֵיוָן דְּהִיא חָמְיָא לֵיהּ דְּאִישְׁתַּנֵּי זִיוְהוֹן דְּאַפּוֹי, הִיא אָזְלַת לָהּ, דִּכְתִיב (איוב יד, כב): אַךְ בְּשָׂרוֹ וגו'. בַּר קַפָּרָא אָמַר עַד שְׁלשָׁה יָמִים תָּקְפּוֹ שֶׁל אֵבֶל קַיָּם, לָמָּה שֶׁצּוּרַת הַפָּנִים נִכֶּרֶת, דִּתְנַן אֵין מְעִידִין אֶלָּא עַל פַּרְצוּף פָּנִים עִם הַחֹטֶם, וְאֵין מְעִידִין לְאַחַר שְׁלשָׁה יָמִים. (קהלת יב, ו): וְנָרֹץ הַגַּלְגַּל אֶל הַבּוֹר, תְּרֵין אֲמוֹרָאִין, חַד אָמַר כְּאִילֵּין גַּלְגְּלַיָא דְצִפּוֹרִי, וְחוֹרָנָא אֲמַר כְּאִילֵּין רִגְבַיָּיא דִּטְבֶרְיָא, כְּמָה דְתֵימָא (איוב כא, לג): מָתְקוּ לוֹ רִגְבֵי נָחַל. (קהלת יב, ז): וְיָשֹׁב הֶעָפָר עַל הָאָרֶץ כְּשֶׁהָיָה וגו', רַבִּי פִּנְחָס וְרַבִּי חִלְקִיָה בְּשֵׁם רַבִּי סִימוֹן אֵימָתַי הָרוּחַ תָּשׁוּב אֶל הָאֱלֹהִים אֲשֶׁר נְתָנָהּ, כְּשֶׁשָּׁב הֶעָפָר אֶל הָאָרֶץ כְּשֶׁהָיָה, וְאִם לָאו (שמואל א כה, כט): וְאֶת נֶפֶשׁ אֹיְבֶיךָ יְקַלְּעֶנָּה וגו'. רַבִּי יִשְׁמָעֵאל בַּר נַחְמָן מַתְנֵי לָהּ בְּשֵׁם רַבִּי אַבְדִּימֵי דְמִן חֵיפָא לְכֹהֵן חָבֵר שֶׁמָּסַר לְכֹהֵן עַם הָאָרֶץ כִּכָּר שֶׁל תְּרוּמָה, אָמַר לוֹ רְאֵה שֶׁאֲנִי טָהוֹר וּבֵיתִי טָהוֹר וְכִכָּר שֶׁנָּתַתִּי לְךָ טָהוֹר, אִם אַתָּה נוֹתְנָהּ לִי כְּדֶרֶךְ שֶׁאֲנִי נָתַתִּי לְךָ מוּטָב, וְאִם לָאו הֲרֵינִי זוֹרְקָהּ לְפָנֶיךָ. כָּךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְאָדָם זֶה, רְאֵה שֶׁאֲנִי טָהוֹר וּמְעוֹנִי טָהוֹר וּמְשָׁרְתַי טְהוֹרִים וּנְשָׁמָה שֶׁנָּתַתִּי לְךָ טְהוֹרָה, אִם אַתָּה מַחֲזִירָהּ לִי כְּדֶרֶךְ שֶׁאֲנִי נוֹתְנָהּ לְךָ, מוּטָב, וְאִם לָאו הֲרֵינִי טוֹרְפָהּ לְפָנֶיךָ, כָּל אֵלּוּ בִּימֵי זִקְנוּתוֹ אֲבָל בִּימֵי בַּחֲרוּתוֹ אִם חָטָא לוֹקֶה בְּזִיבוּת וּבְצָרַעַת, לְפִיכָךְ משֶׁה מַזְהִיר אֶת יִשְׂרָאֵל וְאוֹמֵר לָהֶם: אִישׁ כִּי יִהְיֶה זָב מִבְּשָׂרוֹ. 23.4. רַב חָנָן דְּצִפּוֹרִי פָּתַר קְרָיָא בִּגְמִילוּת חֲסָדִים, בְּנֹהַג שֶׁבָּעוֹלָם עֲשָׂרָה בְּנֵי אָדָם נִכְנָסִין לְבֵית הֶאָבֵל וְאֵין אֶחָד מֵהֶם יָכוֹל לִפְתֹּחַ אֶת פִּיו וּלְבָרֵךְ בִּרְכַּת אֲבֵלִים, וְאֶחָד מֵהֶם פּוֹתֵחַ פִּיו וּמְבָרֵךְ, דּוֹמֶה כְּשׁוֹשַׁנָּה בֵּין הַחוֹחִים. בְּנֹהַג שֶׁבָּעוֹלָם עֲשָׂרָה בְּנֵי אָדָם נִכְנָסִין לְבֵית הַכְּנֶסֶת וְאֵין אֶחָד מֵהֶם יָכוֹל לִפְרֹס עַל שְׁמַע וְלַעֲבֹר לִפְנֵי הַתֵּבָה, וְאֶחָד מֵהֶם יוֹדֵעַ, דּוֹמֶה כְּשׁוֹשַׁנָּה בֵּין הַחוֹחִים. רַבִּי אֶלְעָזָר אָזַל לְחַד אֲתַר אָמְרוּ לֵיהּ פְּרֹס עַל שְׁמַע, אָמַר לָהֶן לֵינָא חָכֵם עֲבֹר לִפְנֵי הַתֵּבָה. אָמַר לָהֶן לֵינָא חָכֵם, אָמְרִין דֵּין הוּא רַבִּי אֶלְעָזָר, דֵּין הוּא דְּאַתּוּן מִתְגַּלְגְּלִין בֵּיהּ, עַל מַגָּן צָוְוחִין לֵיהּ רַבִּי. נִתְכַּרְכְּמוּ פָנָיו וְהָלַךְ לוֹ אֵצֶל רַבִּי עֲקִיבָא רַבּוֹ, אָמַר לֵיהּ לָמָּה פָנֶיךָ חוֹלָנִיּוֹת, תָּנֵי לֵיהּ עוֹבָדָא. אֲמַר לֵיהּ צָבֵי מָרִי דְּיֵלִיף, אֲמַר לֵיהּ אִין, אִלְפֵיהּ. לְבָתַר יוֹמִין אָזַל לְהַהוּא אַתְרָא, אָמְרוּ לֵיהּ פְּרֹס עַל שְׁמַע, פָּרַס. עֲבֹר לִפְנֵי הַתֵּבָה, עָבַר. אָמְרִין אִתְחַסַּם רַבִּי אֶלְעָזָר, וְקוֹרִין לֵיהּ רַבִּי אֶלְעָזָר חִסְמָא. רַבִּי יוֹנָה הֲוָה מַלֵּיף לְתַלְמִידוֹי בִּרְכַּת אֲבֵלִים, אֲמַר יֶהֱווֹן גַּבְרִין בְּכָל מִלָּה. 25.5. מִי שָׁת בַּטֻּחוֹת חָכְמָה (איוב לח, לו), מַהוּ בַּטֻחוֹת, בַּטָּוָיָא, (איוב לח, לו): אוֹ מִי נָתַן לַשֶּׂכְוִי בִינָה, הֲדָא תַּרְנְגוֹלְתָּא אָמַר רַבִּי לֵוִי בַּעֲרָבְיָא צָוְחִין לְתַרְנְגוֹלְתָּא שֶׂכְוִיא, הֲדָא תַּרְנְגוֹלְתָּא כַּד אֶפְרוֹחֶיהָ דַּקִּיקִין הִיא מְכַנְשָׁא לְהוֹן וְיַהֲבַת לְהוֹן תְּחוֹת אֲגַפַּיָּא וּמְשַׁחֲנָה לְהוֹן וּמַעֲדַרְנָה קֳדָמֵיהוֹן, וְכַד אִינוּן רַבְיָה חַד מִנְהוֹן בָּעֵי לְמִקְרַב לְוָתֵיהּ וְהִיא נָקְרָה לֵיהּ בְּגוֹ רֵישֵׁיהּ, וַאֲמָרַת לֵיהּ זִיל עֲדוֹר בְּקוּקַלְתָּךְ, כָּךְ כְּשֶׁהָיוּ יִשְׂרָאֵל בַּמִּדְבָּר אַרְבָּעִים שָׁנָה הָיָה הַמָּן יוֹרֵד וְהַבְּאֵר עוֹלֶה לָהֶן וְהַשְּׂלָיו מָצוּי לָהֶן, וְעַנְנֵי כָבוֹד מַקִּיפוֹת אוֹתָן, וְעַמּוּד עָנָן מַסִּיעַ לִפְנֵיהֶם, כֵּיוָן שֶׁנִּכְנְסוּ יִשְׂרָאֵל לָאָרֶץ אָמַר לָהֶם משֶׁה כָּל אֶחָד וְאֶחָד מִכֶּם יִטְעוֹן מַכּוּשֵׁיהּ וְיִפּוֹק וְיִנְצוֹב לֵיהּ נְצִיבִין, הֲדָא הוּא דִכְתִיב: כִּי תָבֹאוּ אֶל הָאָרֶץ וּנְטַעְתֶּם. אַדְרִיָּנוּס שְׁחִיק טְמַיָּא הֲוָה עָבַר בְּאִלֵּין שְׁבִילַיָיא דִּטְבֶרְיָא וְחָמָא חַד גְּבַר סַב קָאֵים וְחָצֵיב חֲצוּבָן לְמִנְצַב נְצִיבִין, אֲמַר לֵיהּ סָבָא סָבָא אִי קָרַצְתְּ לָא חֲשַׁכְתְּ, אֲמַר לֵיהּ קְרִיצַת וַחֲשִׁיכַת, וּמַה דְּהַנֵּי לְמָרֵי שְׁמַיָא עֲבֵיד, אֲמַר לֵיהּ בְּחַיֶּיךָ סָבָא בַּר כַּמָּה שְׁנִין אַתְּ יוֹמָא דֵין, אֲמַר לֵיהּ בַּר מְאָה שְׁנִין, אֲמַר לֵיהּ וְאַתְּ בַּר מְאָה שְׁנִין וְקָאֵים וְחָצֵיב חֲצוּבִין לְמִנְצַב נְצִיבִין, סָבַר דְּאַתְּ אָכֵיל מִנְּהוֹן, אֲמַר לֵיהּ אִין זָכִית אֲכָלִית, וְאִם לָאו כְּשֵׁם שֶׁיָּגְעוּ לִי אֲבָהָתִי, כָּךְ אֲנִי יָגֵעַ לְבָנַי. אֲמַר לֵיהּ בְּחַיָּיךְ, אִם זָכִית אָכוֹל מִנְהוֹן תֶּהֱוֵה מוֹדַע לִי. לְסוֹף יוֹמִין עָבְדִין תְּאֵנַיָא, אֲמַר הָא עָנָתָה נוֹדַע לְמַלְכָּא, מָה עֲבַד מְלָא קַרְטְלָא תְּאֵינִין וְסָלַק וְקָם לֵיהּ עַל תְּרַע פָּלָטִין, אָמְרִין לֵיהּ מָה עִסְקָךְ, אֲמַר לוֹן עֲלוֹן קֳדָם מַלְכָּא, כֵּיוָן דְּעָל אֲמַר לֵיהּ מָה עִסְקָךְ, אֲמַר לֵיהּ אֲנָא סָבָא דַּעֲבַרְתְּ עָלַי וַאֲנָא חָצֵיב חֲצִיבִין לְמִנְצַב נְצִיבִין, וַאֲמַרְתְּ לִי אִין זָכִית תֵּיכוֹל מִנְּהוֹן תְּהֵא מוֹדַע לִי, הָא זָכִיתִי וַאֲכֵילִית מִנְּהוֹן וְהֵילֵין תְּאֵינַיָא מִן פֵּרֵיהוֹן. אֲמַר אַדְרִיָּנוּס בְּהַהִיא שַׁעְתָּא קְלָווֹנִין אֲנָא תִּתְּנוּן סֵילוֹן דְּדַהֲבָא וִיתֵיב לֵיהּ, אֲמַר קְלַווֹנִין אֲנָא דִּתְפַנּוּן הָדֵין קַרְטַל דִּידֵיהּ וּתְמַלּוּן יָתֵיהּ דִּינָרִין. אָמְרִין לֵיהּ עַבְדוֹהִי כָּל הָדֵין מוֹקְרָא תְּיַקְרִינֵיהּ לְהָדֵין סָבָא דִּיהוּדָאֵי, אֲמַר לְהוֹן בָּרְיֵה אוֹקְרֵיא וַאֲנָא לָא אֲנָא מוֹקַר לֵיהּ. אִנְתְּתֵיהּ דִּמְגֵירָא הֲוַת בְּרַת פַּחִין, אָמְרָה לְבַעְלָהּ בַּר קַבָּלוּי חָמֵי דַּהֲדָא מַלְכָּא רַחֲמָא תֵּינִין וּמְפַרְגָּא בְּדִינָרִין, מָה עֲבַד מְלָא מַרְעֲלֵיהּ תֵּינִין וַאֲזַל וְקָם קֳדָם פָּלָטִין, אֲמָרוּן לֵיהּ מָה עִסְקָךְ, אֲמַר לוֹן שְׁמָעֵית דְּמַלְכָּא רַחֲמָא תֵּינִין וּמְפַרְגָּא בְּדִינָרִין, עָלוֹן וְאָמְרִין לְמַלְכָּא חַד סָבָא קָאֵים עַל תְּרַע פָּלָטִין טָעֵין מְלָא מַרְעֲלֵיהּ תֵּינִין, וַאֲמַרְנָא לֵיהּ מָה עִסְקָךְ אֲמַר לָן שְׁמָעֵית דְּמַלְכָּא רַחֲמָא תֵּינִין וּמְפַרְגָּא בְּדִינָרִין, אֲמַר קְלָווֹנִין אֲנָא דִּתְקִימוּן יָתֵיהּ קֳדָם תְּרַע פָּלָטִין וְכָל מַאן דְּעָיֵיל וְנָפֵיק יְהֵי טָרֵי עַל אַפֵּיהּ. בְּאַפְתֵּי רַמְשָׁא פַּנּוּן יָתֵיהּ וַאֲזַל לְבֵיתֵיהּ, אֲמַר לְאִנְתְּתֵיהּ כְּכָל הָדֵין יְקָרָא אֲנָא שְׁלִים לָךְ, אֲמַרָה אָזֵיל גְּלוֹג לְאִמָּךְ דַּהֲווֹן אִינוּן תֵּינִין וְלָא הֲווֹן אֶתְרוֹגִין, דַּהֲווֹן בְּשִׁילָן וְלָא פְגִינָן. 32.7. רַבִּי זֵירָא כָּד סָלַק לְהָכָא שָׁמַע קָלְהוֹן קָרְיָן מַמְזֵרָא וּמַמְזֵרְתָּא, אֲמַר הָא אָזֵיל הוּא, דְאָמַר רַב הוּנָא אֵין הַמַּמְזֵר חַי יוֹתֵר עַל שְׁלשִׁים יוֹם. אָמַר לֵיהּ רַבִּי יַעֲקֹב בַּר רַב אַחָא כְּהַהִיא דְאָמַר רָבָא וְרַב הוּנָא בְּשֵׁם רַב אֵין הַמַּמְזֵר חַי יוֹתֵר מִשְׁלשִׁים יוֹם, אֵימָתַי בִּזְמַן שֶׁאֵינוֹ מְפֻרְסָם אֲבָל אִם נִתְפַּרְסֵם חַי הוּא. בְּיוֹמוֹי דְּרַבִּי בֶּרֶכְיָה סְלֵיק לְהָכָא חַד בַּבְלָאי וַהֲוָה רַבִּי בֶּרֶכְיָה יָדַע בֵּיהּ דְּהוּא מַמְזֵר, אָזַל גַּבֵּיהּ אֲמַר לֵיהּ זַכֵּי עִמִּי, אֲמַר לֵיהּ רַבִּי בֶּרֶכְיָה זִיל לָךְ וּלְמָחָר אַתְּ אָתֵי וַאֲנַן עָבְדִין לָךְ פְּסִיקָא בְּצִבּוּרָא, לְמָחָר אָזַל גַּבֵּיהּ, אַשְׁכְּחֵיהּ בְּבֵי כְּנִישְׁתָּא יָתֵיב דָּרֵישׁ, אַמְתֵּן לֵיהּ עַד דַּחֲסַל, כֵּיוָן דַּחֲסַל מִן דְּרַשׁ אָזַל לְגַבֵּיהּ אֲמַר לוֹן רַבִּי בֶּרֶכְיָה אָחֵינַן זַכְוָון בַּהֲדֵין גַּבְרָא וְהוּא מַמְזֵר, עֲבַדּוּן לֵיהּ פְּסִיקָא, כֵּיוָן דְּנָפְקוּ לְהוֹן מִן תַּמָּן, אָמַר לֵיהּ רַבִּי חַיֵּי שָׁעָה אָתֵית בָּעֵי גַבָּךְ וּפְסַקְתְּ חַיּוֹי דְּהַהוּא גַבְרָא. אֲמַר לֵיהּ חַיֶּיךָ חַיִּין יַהֲבֵית לָךְ, דְּאָמַר רָבָא וְרַב הוּנָא בְּשֵׁם רַב אֵין הַמַּמְזֵר חַי יוֹתֵר מִשְּׁלשִׁים יוֹם, אֵימָתַי בִּזְמַן שֶׁאֵינוֹ מְפֻרְסָם, אֲבָל אִם נִתְפַּרְסֵם חַי הוּא. 34.3. דָּבָר אַחֵר, וְכִי יָמוּךְ, הֲדָא הוּא דִכְתִיב (משלי יא, יז): גֹּמֵל נַפְשׁוֹ אִישׁ חָסֶד, זֶה הִלֵּל הַזָּקֵן, שֶׁבְּשָׁעָה שֶׁהָיָה נִפְטַר מִתַּלְמִידָיו הָיָה מְהַלֵּךְ וְהוֹלֵךְ עִמָּם, אָמְרוּ לוֹ תַּלְמִידָיו רַבֵּנוּ לְהֵיכָן אַתָּה הוֹלֵךְ אָמַר לָהֶם לַעֲשׂוֹת מִצְוָה, אָמְרוּ לוֹ וְכִי מַה מִּצְוָה זוֹ, אָמַר לָהֶן לִרְחֹץ בְּבֵית הַמֶּרְחָץ, אָמְרוּ לוֹ וְכִי זוֹ מִצְוָה הִיא, אָמַר לָהֶם, הֵן. מָה אִם אִיקוֹנִין שֶׁל מְלָכִים שֶׁמַּעֲמִידִים אוֹתָן בְּבָתֵּי טַרְטִיאוֹת וּבְבָתֵּי קִרְקָסִיאוֹת, מִי שֶׁנִּתְמַנֶּה עֲלֵיהֶם הוּא מוֹרְקָן וְשׁוֹטְפָן וְהֵן מַעֲלִין לוֹ מְזוֹנוֹת, וְלֹא עוֹד אֶלָּא שֶׁהוּא מִתְגַּדֵּל עִם גְּדוֹלֵי מַלְכוּת, אֲנִי שֶׁנִּבְרֵאתִי בְּצֶלֶם וּבִדְמוּת, דִּכְתִיב (בראשית ט, ו): כִּי בְּצֶלֶם אֱלֹהִים עָשָׂה אֶת הָאָדָם, עַל אַחַת כַּמָּה וְכַמָּה. דָּבָר אַחֵר, גֹּמֵל נַפְשׁוֹ אִישׁ חָסֶד, זֶה הִלֵּל הַזָּקֵן, שֶׁבְּשָׁעָה שֶׁהָיָה נִפְטַר מִתַּלְמִידָיו הָיָה מְהַלֵּךְ וְהוֹלֵךְ עִמָּם, אָמְרוּ לוֹ תַּלְמִידָיו רַבֵּנוּ לְהֵיכָן אַתָּה הוֹלֵךְ, אָמַר לָהֶם לִגְמֹל חֶסֶד עִם הָדֵין אַכְסַנְיָא בְּגוֹ בֵּיתָא. אָמְרוּ לוֹ, כָּל יוֹם אִית לָךְ אַכְסַנְיָא, אָמַר לָהֶם, וְהָדֵין נַפְשָׁא עֲלוּבְתָּא לָאו אַכְסַנְיָא הוּא בְּגוֹ גוּפָא, יוֹמָא דֵין הִיא הָכָא לְמָחָר לֵית הִיא הָכָא. דָּבָר אַחֵר (משלי יא, יז): גֹּמֵל נַפְשׁוֹ אִישׁ חָסֶד וְעֹכֵר שְׁאֵרוֹ אַכְזָרִי, אָמַר רַבִּי אֲלֶכְּסַנְדְּרִי זֶה שֶׁמַּגַעַת לוֹ שִׂמְחָה וְאֵינוֹ מַדְבִּיק אֶת קְרוֹבָיו עִמּוֹ מִשּׁוּם עֲנִיּוּת. אָמַר רַבִּי נַחְמָן כְּתִיב (דברים טו, י): כִּי בִּגְלַל הַדָּבָר הַזֶּה, גַּלְגַּל הוּא שֶׁחוֹזֵר בָּעוֹלָם, לְפִיכָךְ משֶׁה מַזְהִיר אֶת יִשְׂרָאֵל וְכִי יָמוּךְ אָחִיךָ. 34.14. כִּי תִרְאֶה עָרֹם וְכִסִּיתוֹ (ישעיה נח, ז), רַבִּי אַדָּא בַּר אַהֲבָה וְרַב וְרַבִּי יוֹחָנָן, חַד אָמַר מְדַקְדְּקִין בִּכְסוּת וְאֵין מְדַקְדְּקִין בְּחַיֵּי נֶפֶשׁ. וַחֲכָמִים אוֹמְרִים אַף בִּכְסוּת אֵינָן מְדַקְדְּקִין, מִפְּנֵי בְּרִיתוֹ שֶׁל אַבְרָהָם אָבִינוּ, (ישעיה נח, ז): וּמִבְּשָׂרְךָ לֹא תִתְעַלָּם, בַּר קַפָּרָא אָמַר הֱוֵי רוֹאֶה בְּשָׂרוֹ כִּבְשָׂרֶךָ. תָּנֵי בַּר קַפָּרָא אֵין לְךָ אָדָם שֶׁאֵינוֹ בָּא לִידֵי מִדָּה זוֹ, אִם לֹא הוּא בְּנוֹ, אִם לֹא בְּנוֹ בֶּן בְּנוֹ. דָּבָר אַחֵר, וּמִבְּשָׂרְךָ לֹא תִתְעַלָּם, רַבִּי יַעֲקֹב אָמַר בְּשֵׁם רַבִּי אֶלְעָזָר זוֹ גְרוּשָׁתוֹ. רַבִּי יוֹסֵי הַגְּלִילִי הֲוָה לֵיהּ אִתְּתָא בִּישָׁא וַהֲוַת מְבַזָּה לֵיהּ קֳדָם תַּלְמִידָיו, אָמְרוּ לֵיהּ תַּלְמִידָיו רַבִּי שְׁבֹק הֲדָא אִתְּתָא מִנָּךְ דְּלֵית הִיא עָבְדָא לִיקָרָךְ, אֲמַר לוֹן פּוּרְנָא דִידָהּ רַב עָלַי וְלֵית בִּי מִשְׁבַּק לָהּ, חַד זְמַן הַוְיָן יָתְבִין פָּשְׁטִין הוּא וְרַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה, מִן דַּחֲסַלּוּן אֲמַר לֵיהּ מַשְׁגַּח רַבִּי וַאֲנַן סָלְקִין לְבֵיתָא, אֲמַר לֵיהּ אִין, מַה דְּסָלְקִין אַמַּכַת עַל אַפָּא וְנָפְקַת לָהּ, צָפָא בְּהַהִיא קִידְרָא עֲלֵי תְּפָיָה, אֲמַר לָהּ אִית בְּהַהִיא קִידְרָא כְּלוּם, אָמְרָה לֵיהּ אִית בָּהּ פַּרְפְּרָיִין, אָזַל גָּלִיתָא וְאַשְׁכַּח בְּגַוָהּ פַּרְגָּיִין, יָדַע רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה דְּלָא יְתִיבָה דַעְתָּהּ עִם בַּעֲלָהּ, כַּד יַתְבִין לְהוֹן אָכְלִין אֲמַר לֵיהּ לָא אָמְרָה פַּרְפְּרָיִין וְהָא אֲנָא אַשְׁכַּחְנָא בְּגַוָּהּ פַּרְגָּיִין, אָמַר מַעֲשֵׂה נִסִּים הֵן, כֵּיוָן דְּאָכְלִין מַה דְּאָכְלִין, אֲמַר לֵיהּ רַבִּי שְׁבֹק הָדָא אִתְּתָא מִנָּךְ דְּלֵית הִיא עָבְדָא לִיקָרָךְ, אֲמַר לֵיהּ פּוּרְנָא רַב עָלַי וְלֵית בִּי מִשְׁבַּק לָהּ, אָמְרוּ לֵיהּ אֲנַן פַּסְקִינָן פּוּרְנָא וְשַׁבְקַהּ מִינָךְ, עָבְדִין לֵיהּ כֵּן פְּסִיקוּ לֵיהּ פּוּרְנָא וְשַׁבְקָהּ מִנֵיהּ, וְאַסְבוּן יָתֵיהּ אִתְּתָא אָחֳרֵי טַבְתָּא מִנָּהּ, גָּרְמִין חוֹבָא דְּהַהִיא אִנְתְּתָא וְאָזְלָא וְאִתְנְסִיבַת לְסַנְטֵירָא דְּקַרְתָּא, לְבָתַר יוֹמִין אָתוֹן יִסּוּרִין עֲלוֹי וְאִתְעֲבֵיד הַהוּא גַבְרָא סַגֵּי נְהוֹר, וַהֲוַת אִתְּתָא נְגִידָא לֵיהּ בְּכָל קַרְתָּא וַהֲוַת אָזְלָא בְּכָל שְׁכוּנַיָא וּבִשְׁכוּנָתֵיהּ דְּרַבִּי יוֹסֵי הַגְּלִילִי לָא הֲוַת אָזְלָה, הֲוָה הַהוּא גַּבְרָא חָכֵם קַרְתָּא, אֲמַר לָהּ לָמָּה לֵית אַתְּ מוֹבִילָא לִי לִשְׁכוּנָתֵיהּ דְּרַבִּי יוֹסֵי הַגְּלִילִי דַּאֲנָא שְׁמִיעַ דְּהוּא עָבֵיד מִצְוָן, אָמְרָה לוֹ מַשְׁבַּקְתֵּיהּ אֲנָא וְלֵית בִּי חָמֵא אַפוֹי. אָתוֹן חַד זְמַן וְקָרוֹן בִּשְׁכוּנָתֵיהּ דְּרַבִּי יוֹסֵי הַגְּלִילִי, שְׁרֵי חָבֵט עֲלָהּ וַהֲוַת קָלְהוֹן מִתְבַּזְיָן בְּכָל קַרְתָּא, אוֹדִיק רַבִּי יוֹסֵי הַגְּלִילִי וְחָמוֹן מִתְבַּזְיָן בְּגוֹ שׁוּקָא, נְסִיבֵיהוֹן וִיהַב יָתְהוֹן בְּחַד בֵּיתָא מִן דִּידֵיהּ, וַהֲוָה מְפַרְנֵס יַתְהוֹן כָּל יְמֵי חַיֵּיהוֹן, מִשּׁוּם וּמִבְּשָׂרְךָ לֹא תִתְעַלָּם. בְּיוֹמֵי דְּרַבִּי תַּנְחוּמָא הָיוּ צְרִיכִין יִשְׂרָאֵל לְמִטְרָא אָתוֹן לְגַבֵּיהּ וַאֲמָרִין לֵיהּ רַבִּי גְּזֹר תַּעֲנִיתָא דְּיֵיחוֹת מִטְרָא, גְּזַר תַּעֲנִיתָא פַּעַם רִאשׁוֹנָה וּשְׁנִיָּה וְלֹא יָרְדוּ גְשָׁמִים, פַּעַם שְׁלִישִׁית קָם וְדָרַשׁ אֲמַר לוֹן כָּל עַמָּא יַפְלִיגוּן מִצְוָה, קָם חַד גְבַר וּנְסַב מַה דַּהֲוָה לֵיהּ בְּגוֹ בֵּיתֵיהּ וְנָפַק לְמִפְלְגָה, פָּגְעָה בֵּיהּ מַשְׁבַּקְתֵּיהּ, וְאָמְרָה לֵיהּ זְכֵי בְּהַהִיא אִתְּתָא דְּמִן יוֹמָא דְּנָפְקֵית מִן בֵּיתָךְ לָא חָמֵית טַב, כֵּיוָן שֶׁרָאָה אוֹתָהּ עֲרֻמָּה וּבְצָרָה גְדוֹלָה, נִתְמַלֵּא עָלֶיהָ רַחֲמִים וְנָתַן לָהּ, עַל שׁוּם וּמִבְּשָׂרְךָ לֹא תִתְעַלָּם, חֲמִיתֵּיהּ חַד גְּבַר, סָלֵיק וַאֲמַר לֵיהּ לְרַבִּי תַּנְחוּמָא רַבִּי אַתְּ הָכָא וַעֲבֵרָה הָכָא, אֲמַר לֵיהּ מַה חָמֵית, אֲמַר לֵיהּ חָמֵית גְּבַר פְּלָן דְּמִשְׁתָּעֵי לְמַשְׁבַּקְתֵּיהּ, וְלָא עוֹד אֶלָּא דִּיהַב לָהּ פְּרִיטִין, אִי לָאו דַּחֲשִׁיד עֲלָהּ לָא יָהֵיב לָהּ. שָׁלַח רַבִּי תַּנְחוּמָא וְאַיְיתִיתֵיהּ, וַאֲמַר לֵיהּ בְּרִי אַתְּ יָדַע דְּעַלְמָא קָאי בְּצַעֲרָא וּבְרִיָּאתָה קָיְימֵא בְּצַעֲרָא וַאֲזַלְתְּ וְאִשְׁתָּעֵית עִם מַשְׁבַּקְתָּךְ, וְלָא עוֹד אֶלָּא דִיְהַבְתְּ לָהּ פְּרִיטִין, אִלּוּלֵי דַחֲשִׁיד אַתָּה לָא יְהַבְתְּ לָהּ פְּרִיטִין, אֲמַר לֵיהּ וְלָא כָךְ דָּרַשְׁתָּ וּמִבְּשָׂרְךָ לֹא תִתְעַלָּם, אַתְּ אֲמַרְתְּ כָּל עַמָּא יִפְקוּן וְיִפְלְגוּן מִצְוָה, קָאֵים אֲנָא לְמִפְלְגָה מִצְוָה פָּגְעַת בִּי מַשְׁבַּקְתִּי וַאֲמָרַת לִי זְכֵי בְּהַהִיא אִתְּתָא דְּמִן יוֹמָא דְּנָפְקֵית מִבֵּיתָךְ לָא חָמֵית טַב, כֵּיוָן שֶׁרְאִיתִיהָ עֲרֻמָּה וּבְצָרָה גְדוֹלָה נִתְמַלֵּאתִי עָלֶיהָ רַחֲמִים וְנָתַתִּי לָהּ עַל שׁוּם וּמִבְּשָׂרְךָ לֹא תִתְעַלָּם. בְּאוֹתָהּ שָׁעָה הִגְבִּיהַּ רַבִּי תַּנְחוּמָא פָּנָיו לַשָּׁמַיִם וְאָמַר לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, רִבּוֹנוֹ שֶׁל עוֹלָם מָה אִם זֶה שֶׁהוּא בָּשָׂר וָדָם וְאַכְזָרִי וְלֹא הָיָה עָלָיו מְזוֹנוֹתֶיהָ נִתְמַלֵּא עָלֶיהָ רַחֲמִים וְנָתַן לָהּ, אָנוּ שֶׁאָנוּ בְּנֵי בָנֶיךָ בְּנֵי אַבְרָהָם יִצְחָק וְיַעֲקֹב וּמְזוֹנוֹתֵינוּ עָלֶיךָ, עַל אַחַת כַּמָּה וְכַמָּה שֶׁתִּתְמַלֵּא עָלֵינוּ רַחֲמִים, בְּאוֹתָהּ שָׁעָה יָרְדוּ גְשָׁמִים וְנִתְרַוַּח הָעוֹלָם. 35.12. עַד כַּמָּה גְשָׁמִים יוֹרְדִים וְהָאָרֶץ עוֹשָׂה פֵּרוֹת, רַבִּי מֵאִיר אוֹמֵר עַד שְׁנַיִם, רַבִּי יוֹסֵי אוֹמֵר עַד שְׁלשָׁה. עַל דַּעְתֵּיהּ דְּרַבִּי מֵאִיר דְּאָמַר עַד שְׁנַיִם יוֹרֶה וּמַלְקוֹשׁ, יוֹרֶה בְּמַרְחֶשְׁוָן וּמַלְקוֹשׁ בְּנִיסָן, עַל דַּעְתֵּיהּ דְּרַבִּי יוֹסֵי דְּהוּא אוֹמֵר עַד שְׁלשָׁה, יוֹרֶה בְּכִסְלֵו וּמַלְקוֹשׁ בְּנִיסָן וּגְשָׁמִים בָּאֶמְצַע הֲרֵי שְׁלשָׁה. רַבִּי דּוֹסְתָּאי בְּרַבִּי יַנַּאי אָמַר הֲדָא הוּא דִכְתִיב (איוב לז, ו): כִּי לַשֶּׁלֶג יֹאמַר הֱוֵא אָרֶץ וְגֶשֶׁם מָטָר וְגֶשֶׁם, הֲרֵי שְׁלשָׁה, (איוב לז, ו): מִטְרוֹת, שְׁנַיִם, הֲרֵי חֲמִשָּׁה. וְרַבָּנָן אָמְרִין שִׁבְעָה, אִלּלֵין חַמְשִׁיתָה, יוֹרֶה וּמַלְקוֹשׁ, יוֹרֶה בְּכִסְלֵו וּמַלְקוֹשׁ בְּנִיסָן, הֲרֵי שִׁבְעָה. אָמַר רַבִּי אַבָּהוּ עָבַר הֲוֵינָא קוֹמֵי כְּנִישְׁתָּא דְּטַרְסַיָּא דְּלוֹד וּשְׁמָעִית קָלֵיהּ דְּרַבִּי שְׁמוּאֵל בַּר נַחְמָנִי יָתֵיב וְדָרֵשׁ רַבָּנִין בְּשֵׁם חִזְקִיָּה אֲמַר בְּשָׁעָה שֶׁיִּשְׂרָאֵל עוֹשִׂין רְצוֹנוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא פְּקִידָה אַחַת הוּא פּוֹקֵד הָאָרֶץ וּמִיָּד הִיא עוֹשָׂה, מַה טַּעְמָא (תהלים סה, י): פָּקַדְתָּ הָאָרֶץ וַתְּשֹׁקְקֶהָ רַבַּת תַּעְשְׁרֶנָּה, שֶׁהִיא עוֹשָׂה לָכֶם אֶחָד לַעֲשָׂרָה. רַבִּי בֶּרֶכְיָה וְרַבִּי חֶלְבּוֹ וְרַב פַּפֵּי בְּשֵׁם רַבִּי אֶלְעָזָר אָמְרֵי פְּעָמִים שֶׁעוֹשֶׂה בִּזְכוּת אִישׁ אֶחָד, בִּזְכוּת עֵשֶׂב אֶחָד, בִּזְכוּת שָׂדֶה אֶחָת, וּשְׁלָשְׁתָּן בְּפָסוּק אֶחָד, שֶׁנֶּאֱמַר (זכריה י, א): שַׁאֲלוּ מֵה' מָטָר בְּעֵת מַלְקוֹשׁ ה' עֹשֶׂה חֲזִיזִים וּמְטַר גֶּשֶׁם יִתֵּן לָהֶם לְאִישׁ עֵשֶׂב בַּשָּׂדֶה, לְאִישׁ וְלֹא לַאֲנָשִׁים, לְעֵשֶׂב וְלֹא לַעֲשָׂבִים, לְשָׂדֶה וְלֹא לְשָׂדוֹת. (מלאכי ג, י): הָבִיאוּ [את כל] הַמַּעֲשֵׂר אֶל בֵּית הָאוֹצָר וגו' בְּרָכָה עַד בְּלִי דָּי, מַהוּ עַד בְּלִי דָּי, רַבִּי יוֹנָה בַּר אַבָּא בְּשֵׁם רַבִּי יוֹחָנָן אָמַר דָּבָר שֶׁאִי אֶפְשָׁר לוֹמַר עָלָיו דַּי, הוּא בְּרָכָה. רַבִּי בֶּרֶכְיָה וְרַבִּי חֶלְבּוֹ וְרַבִּי אַבָּא בַּר כַּהֲנָא אָמַר בְּשֵׁם רַב, עַד שֶׁיִּבְלוּ שִׂפְתוֹתֵיכֶם לוֹמַר דַּיֵּנוּ, לְפִי שֶׁבָּעוֹלָם הַזֶּה גְּשָׁמִים טוֹרְדִים לָעוֹלָם יוֹצְאֵי דְרָכִים מְצֵירִין בָּהֶם, מְפָרְשֵׁי יַמִּים מְצֵירִין בָּהֶם, וְדוֹרְכֵי גִתּוֹת וְטָחֵי גַּגּוֹת. אֲבָל לֶעָתִיד לָבוֹא הַקָּדוֹשׁ בָּרוּךְ הוּא עוֹשֶׂה אוֹתָן בְּרָכָה, מַה טַּעְמָא (יחזקאל לד, כו): וְנָתַתִּי אוֹתָם וּסְבִיבוֹת גִּבְעָתִי בְּרָכָה וְהוֹרַדְתִּי הַגֶּשֶׁם בְּעִתּוֹ גִּשְׁמֵי בְרָכָה יִהְיוּ. | 34.3. "Another Thing: 'But if he is impoverished', here it is written, \"The merciful man does good to his own soul (Proverbs 11:17),\" this [refers to] Hillel the Elder, who, at the time that he was departing from his students, would walk with them. They said to him, \"Rabbi, where are you walking to?\" He said to them, \"To fulfill a commandment!\" They said to him, \"And what commandment is this?\" He said to them, \"To bathe in the bathhouse.\" They said to him: \"But is this really a commandment?\" He said to them: \"Yes. Just like regarding the statues (lit. icons) of kings, that are set up in the theaters and the circuses, the one who is appointed over them bathes them and scrubs them, and they give him sustece, and furthermore, he attains status with the leaders of the kingdom; I, who was created in the [Divine] Image and Form, as it is written, \"For in the Image of G-d He made Man (Genesis 9:6),\" even more so!...", |
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115. Babylonian Talmud, Menachot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Kanarek (2014), Biblical narrative and formation rabbinic law, 56, 57 | 82b. Can b you say /b the same b with /b regard to b the Paschal offering /b of the b generations, which requires /b the b placement of blood /b on the altar b and /b that the b sacrificial portions /b be consumed b by the altar? /b ,Rabbi Eliezer b said to him: /b The Paschal offerings should be compared, b as the /b verse b states /b with regard to the Paschal offering of the generations: “And it shall be when the Lord shall bring you into the land of the Canaanite, and the Hittite, and the Amorite, and the Hivite, and the Jebusite, which He swore to your fathers to give you, a land flowing with milk and honey, b that you shall perform this service in this month” /b (Exodus 13:5). This indicates b that all the services of this month /b for the generations b shall be like this, /b the Paschal offering of Egypt.,The Gemara discusses the opinion of Rabbi Akiva: Initially, Rabbi Akiva rejects the statement of Rabbi Eliezer based on the claim that one cannot derive the possible from the impossible. He then rejects the statement of Rabbi Eliezer on a technicality, namely that the two Paschal offerings have different sacrificial requirements. The Gemara therefore challenges: b And /b as for b Rabbi Akiva, if he holds that one does not derive /b the b possible from /b the b impossible, /b then b let him stand by his statement. /b ,And b if he retracted /b and conceded that one derives the possible from the impossible, b and /b the fact b that he did not derive /b the i halakha /i with regard to the Paschal offering of the generations b from /b the i halakha /i of b the Paschal offering /b in b Egypt is due to that refutation /b that he proposed, i.e., that the Paschal offerings are different, then b the Paschal offering /b that was sacrificed in the second year in b the wilderness will prove /b that this refutation is incorrect. That offering did require placement of the blood and sacrificial portions on the altar, yet it was brought only from non-sacred money, as there were no tithes in the wilderness.,The Gemara explains: Rabbi Akiva b stated /b this objection b in accordance with the statement of Rabbi Eliezer. /b He meant as follows: b According to my /b opinion, b one does not derive /b the b possible from /b the b impossible, /b and this is a sufficient reason why one cannot derive the i halakha /i with regard to the Paschal offering of the generations from the i halakha /i of the Paschal offering in Egypt. And even b according to your /b opinion, in b which you said /b that b one derives /b the b possible from /b the b impossible, /b this comparison can be refuted: b What /b is notable b about the Paschal offering /b sacrificed in b Egypt? /b It is notable in b that /b it b did not require /b the b placement of blood /b on the altar nor that the b sacrificial portions /b be consumed b by the altar. /b Can b you say /b the same b with regard to the Paschal offering /b of the b generations, which requires /b the b placement of blood /b on the altar b and /b that the b sacrificial portions /b be consumed b by the altar? /b , b And /b in response to this, b Rabbi Eliezer said to him /b that the i halakha /i with regard to the Paschal offering of the generations should be derived from the i halakha /i of the Paschal offering in Egypt, since the verse states with regard to the Paschal offering of the generations: b “That you shall keep /b this service in this month.”,The Gemara asks: b But /b why must b Rabbi Eliezer /b cite this verse? b Let him say to /b Rabbi Akiva: b The Paschal offering /b brought in b the wilderness will prove /b that this refutation is incorrect, since it did require placement of the blood and consumption of sacrificial portions on the altar, yet it was brought only from non-sacred money.,The Gemara responds: Rabbi Eliezer b stated /b his opinion b in accordance with the statement of Rabbi Akiva. /b He meant as follows: b In my /b opinion, b one derives /b the b possible from /b the b impossible. And as /b for b that refutation /b that you raised, that the Paschal offering in Egypt and the Paschal offering of the generations have different sacrificial requirements, b the Paschal offering /b of b the wilderness will prove /b that this is not a valid refutation. b According to your /b opinion, in b which you said /b that b one does not derive /b the b possible from /b the b impossible, /b the verse states: b “That you shall keep /b this service in this month,” indicating that the Paschal offering of the generations is compared to the Paschal offering in Egypt.,The Gemara challenges: b But even now, let /b Rabbi Akiva b refute /b this comparison by the same claim that one cannot derive the possible from the impossible. b Rav Sheshet says: That is to say /b that b one cannot refute a juxtaposition, /b i.e., one cannot refute such a derivation based on reasoning., b And in the study hall [ i uvetarbitza /i ] /b they discussed the statement of the mishna that the i halakha /i that all obligatory offerings must be brought from non-sacred property is derived from the Paschal offering of the generations, and b they said: But can a matter derived via juxtaposition, /b i.e., the Paschal offering of the generations, whose i halakha /i is derived by juxtaposition from the Paschal offering in Egypt, b again teach a matter via /b another b juxtaposition? /b The Gemara responds: This is not considered an instance of a matter derived by juxtaposition teaching a matter derived by another juxtaposition. Rather, the statement of the mishna that all offerings are juxtaposed to the Paschal offering b was stated in a general /b manner, since b the entire Paschal offering is one matter. /b The Paschal offering in Egypt and the Paschal offering of the generations are both referred to as a Paschal offering.,The Gemara asks: b And /b as for b Rabbi Akiva, /b who rejects the proofs of Rabbi Eliezer, b from where does he /b derive b that the Paschal offering comes only from non-sacred /b money? The Gemara responds: Rabbi Akiva b derives it from that which Shmuel said in the name of Rabbi Eliezer: /b It is stated: b “This is the law of the burnt offering, of the meal offering, and of the sin offering, and of the guilt offering, and of the inauguration offering, and of the sacrifice of peace offerings” /b (Leviticus 7:37). This verse connects all of the specified offerings, such that individual aspects of each offering are applicable to all of the offerings.,The Gemara details these aspects. The verse states: “of the b burnt offering,” /b to teach that all of the offerings are like a burnt offering in that b just as a burnt offering requires a utensil /b in its preparation, b so too do all /b animal offerings b require a utensil. What /b is the b utensil? If we say /b it is b a bowl, /b a utensil used for collecting the blood, as is learned from the burnt offerings that were sacrificed at Mount Sinai, that cannot be correct, as a utensil for collecting blood does not need to be learned from a burnt offering. b With regard to communal peace offerings it is also written: /b “And they offered burnt offerings, and they sacrificed peace offerings… b And Moses took half of the blood and put it in basins” /b (Exodus 24:5–6)., b Rather, /b the term utensil must be referring to b a knife, /b as the slaughter may be performed only with a knife and not with a sharp stone or reed. The Gemara asks: b And /b with regard to b a burnt offering itself, from where do we /b derive that it must be slaughtered with a knife? This is learned from b that which is written: “And Abraham stretched forth his hand, and took the knife to slaughter his son” /b (Genesis 22:10); b and there, /b Abraham was sacrificing b a burnt offering, as it is written: “And offered it up for a burnt offering instead of his son” /b (Genesis 22:13).,The Gemara continues to expound the aforementioned verse (Leviticus 7:37). When the verse mentions b a meal offering, /b it teaches that b just as a meal offering is eaten only by males of /b the b priesthood /b (see Leviticus 6:9–11), b so too are all /b of the offerings mentioned in this verse b eaten only by males of /b the b priesthood. /b The Gemara asks: With regard to b what /b offering b is it /b that this i halakha /i must be derived? b If /b one suggests that it is with regard to the b sin offering and /b the b guilt offering, /b |
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116. Babylonian Talmud, Moed Qatan, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •eliezer, r., and shame Found in books: Rubenstein (2003), The Culture of the Babylonian Talmud. 78| 9b. כאן במצוה שא"א לעשותה ע"י אחרים,הדר יתבי וקא מבעי להו כתיב (משלי ג, טו) יקרה היא מפנינים וכל חפציך לא ישוו בה הא חפצי שמים ישוו בה וכתיב (משלי ח, יא) כל חפצים לא ישוו בה דאפילו חפצי שמים לא ישוו בה,כאן במצוה שאפשר לעשותה ע"י אחרים כאן במצוה שאי אפשר לעשותה ע"י אחרים,אמרו ליה מאי בעית הכא אמר להו דאמר לי אבא זיל גבייהו דליברכוך אמרו ליה יהא רעוא דתזרע ולא תחצד תעייל ולא תיפוק תיפוק ולא תעייל ליחרוב ביתך וליתוב אושפיזך לבלבל פתורך ולא תחזי שתא חדתא,כי אתא לגבי אבוה א"ל לא מבעיא דברוכי לא בירכן אבל צעורי צעורן א"ל מאי אמרו לך הכי והכי אמרו לי א"ל הנך כולהו ברכתא נינהו תזרע ולא תחצד תוליד בנים ולא ימותו תעייל ולא תיפוק תעייל כלתא ולא לימותו בנך דליפקון תיפוק ולא תעייל תוליד בנתא ולא ימותו גוברייהו וליהדרו לותיך,ליחרוב ביתך וליתוב אושפיזך דהאי עלמא אושפיזך וההיא עלמא ביתא דכתיב (תהלים מט, יב) קרבם בתימו לעולם אל תקרי קרבם אלא קברם,לבלבל פתורך בבני ובנתא ולא תיחזי שתא חדתא דלא תמות אנתך ולא תנסב אינתתא אחריתי,ר' שמעון בן חלפתא אפטר מיניה דרב א"ל (אבוה) זיל לגביה דליברכך א"ל יהא רעוא דלא תבייש ולא תתבייש אתא גבי אבוה א"ל מאי אמר לך א"ל מילין בעלמא הוא דאמר לי,א"ל ברכך ברכתא דברכן קודשא בריך הוא לישראל ותנא בה דכתיב (יואל ב, כו) ואכלתם אכול ושבוע והללתם וגו' ולא יבושו עמי לעולם וידעתם כי בקרב ישראל אני וגו' ולא יבושו עמי לעולם:,ועושה אשה תכשיטיה: ת"ר אלו הן תכשיטי נשים כוחלת ופוקסת ומעבירה (סרק) על פניה ואיכא דאמרי מעברת סרק על פניה של מטה,דביתהו דרב חסדא מקשטא באנפי כלתה יתיב רב הונא בר חיננא קמיה דרב חסדא ויתיב וקאמר לא שנו אלא ילדה אבל זקנה לא,א"ל האלהים אפילו אמך ואפילו אימא דאימך ואפילו עומדת על קברה דאמרי אינשי בת שיתין כבת שית לקל טבלא רהטא:,ר' יהודה אומר לא תסוד: תניא רבי יהודה אומר אשה לא תסוד מפני שניוול הוא לה ומודה ר' יהודה בסיד שיכולה לקפלו במועד שטופלתו במועד שאע"פ שמצירה היא עכשיו שמחה היא לאחר זמן,ומי אית ליה לרבי יהודה האי סברא והתנן,רבי יהודה אומר נפרעין מהן מפני שמצר אמרו לו אע"פ שמצר עכשיו שמח הוא לאחר זמן,אמר רב נחמן בר יצחק הנח להלכות מועד דכולהו מצר עכשיו ושמח לאחר זמן נינהו,רבינא אמר כותי לענין פרעון לעולם מצר,אמר רב יהודה בנות ישראל שהגיעו לפירקן ולא הגיעו לשנים עניות טופלות אותן בסיד עשירות טופלות אותן בסולת בנות מלכים בשמן המור שנאמר (אסתר ב, יב) ששה חדשים בשמן המור,מאי שמן המור רב הונא בר חייא אמר סטכת רב ירמיה בר אמי אמר שמן זית שלא הביא שליש,תניא רבי יהודה אומר אנפיקינון שמן זית שלא הביא שליש ולמה סכין אותו שמשיר את השער ומעדן את הבשר,רב ביבי הוה ליה ברתא טפלה אבר אבר שקל בה ד' מאה זוזי הוה ההוא כותי בשבבותיה דה"ל ברתא טפלה בחד זמנא ומתה אמר קטלא ביבי לברתי אמר רב נחמן רב ביבי דשתי שיכרא בעיין בנתיה טפלא אנן דלא שתינן שיכרא לא בעיין בנתין טפלא: | 9b. b There, /b in the other verse, it is referring to b a mitzva that cannot be done by others, /b and therefore, one must not consider its relative importance, but rather do it immediately.,The two scholars, Rabbi Yonatan ben Asmai and Rabbi Yehuda, son of converts, b once again sat and raised the /b following b dilemma: /b In one place b it is written /b in praise of the Torah: b “She is more precious than rubies; and all of your desires are not to be compared to her” /b (Proverbs 3:15). One can infer from here that all human desires cannot be compared to the Torah, b but the desires of Heaven, /b i.e., mitzvot, b can /b indeed b be compared to her. And /b elsewhere b it is written: /b “For wisdom is better than rubies; b and all the things that may be desired are not to be compared to it” /b (Proverbs 8:11), which indicates that even mitzvot cannot be compared to the Torah.,They resolved this contradiction by stating that b here, /b in the second verse, it is discussing b a mitzva that can be done by others. /b In that case, even mitzvot cannot be compared to the Torah, and accordingly, one who is engaged in Torah study should not interrupt his studies in order to perform another mitzva. However, b there, /b in the first verse, it is discussing b a mitzva that cannot be done by others. /b In that case Torah study is not more important than the mitzva, and one should interrupt his studies in order to perform the mitzva.,When Rabbi Yonatan ben Asmai and Rabbi Yehuda, son of converts, noticed Rabbi Shimon ben Yoḥai’s son, b they said to him: What do you want here? He said to them: Father told me: Go to them so that they should bless you. They said to him /b as follows: b May it be /b God’s b will that you should sow and not reap, that you should bring in and not take out, that you should take out and not bring in, that your house should be destroyed and your lodging place should be inhabited, that your table should become confused, and that you should not see a new year. /b , b When he came /b back b to his father, he said to him: Not only did they not bless me, but they /b even b caused me pain /b with their negative words. His father b said to him: What /b exactly b did they say to you? /b He answered: b They said to me such and such. /b Rabbi Shimon ben Yoḥai b said to /b his son: b These are all blessings, /b uttered in a cryptic manner, and this is what they meant: When they said that b you should sow and not reap /b they meant that b you should bear sons and they should not die. /b Their statement that b you should bring in and not take out /b means that b you should bring in brides /b for your sons b and your sons should not die, which /b would cause their wives b to leave. /b When they said b you should take out and not bring in /b they meant that b you should have daughters and their husbands should not die, /b which would cause your daughters to b return to you. /b ,When they said that b your house should be destroyed and your lodging place should be inhabited, /b this should be interpreted allegorically. b As this world is /b compared to b your lodging place, and the World-to-Come is /b compared to b your house, as it is written: “Their inward thought [ i kirbam /i ], is that their houses shall continue forever” /b (Psalms 49:12), and the Sages said: b Do not read /b it as b “their inward thought [ i kirbam /i ]”; rather /b read it as b their graves [ i kivram /i ]. /b According to this reading, one’s grave is considered his permanent house. The Sages gave Rabbi Shimon ben Yoḥai’s son a blessing that he should dwell in his temporary home rather than his permanent home, i.e., he should live a long life.,When they said that b your table should become confused, /b they meant that you should be blessed b with /b many b sons and daughters, /b so that there will be noise and confusion at your table. When they said that b you should not see a new year, /b they meant b your wife should not die and /b as a result b you should not /b have to b marry another woman, /b about which it says: “When a man has taken a new wife, he shall not go out to war, neither shall he be charged with any business; he shall be free at home for one year” (Deuteronomy 24:5).,Apropos a blessing with an obscure meaning, the Gemara relates: b Rabbi Shimon ben Ḥalafta took leave of Rav. His father said to him: Go to him so that he should bless you. /b When b Rabbi Shimon ben Ḥalafta /b returned to him for a blessing, Rav said to him: b May it be /b God’s b will that you should not shame /b others b and that you should not feel ashamed. He came /b home b to his father, /b who b said to him: What did he say to you? He said to him: Mere words he said to me, /b i.e., he did not say anything of significance.,After Rabbi Shimon ben Ḥalafta repeated what Rav had said, his father b said to him: He blessed you with the blessing with which the Holy One, Blessed be He, blessed Israel and /b then b repeated /b the blessing, indicating that is a very great blessing, b as it is written: “And you shall eat in plenty, and be satisfied, and praise /b the Name of the Lord your God, who has dealt wondrously with you; b and My people shall never be ashamed. And you shall know that I am in the midst of Israel, /b and that I am the Lord your God, and there is none else; b and My people shall never be ashamed” /b (Joel 2:26–27).,§ It was taught in the mishna: b And a woman may engage in /b all of b her /b usual b cosmetic treatments /b on the intermediate days of a Festival. b The Sages taught /b in a i baraita /i : b These are the cosmetic treatments of women /b that are permitted: b She may paint her eyelids, she may remove /b unwanted b hair [ i pokeset /i ], and she may put rouge on her face. And some say: She may pass a comb over her lower face, /b i.e., she may remove the hair from her pubic area.,The Gemara relates that b Rav Ḥisda’s wife would adorn herself /b on the intermediate days of a Festival b in the presence of her daughter-in-law, /b i.e., when she already had a married son. b Rav Huna bar Ḥina sat before Rav Ḥisda, and he sat and said: They taught only /b that a woman is permitted to engage in cosmetic treatments on the intermediate days of a Festival b only /b with regard to b a young woman, /b as such treatments bring her joy, b but /b in the case of b an old woman, no, /b the treatments are not permitted, as she does not need them.,Rav Ḥisda b said to him: By God! Even your mother, and even your mother’s mother, and even a woman /b so old b that /b she b is standing at /b the edge of b her grave /b are all permitted to adorn themselves. b As people say /b in the popular adage: b A woman of sixty years, like one of six, runs at the sound of the timbrel [ i tavla /i ], /b implying that women of all ages are young in spirit; since they all take pleasure in their adornments, they are allowed to adorn themselves, regardless of age.,§ It was taught in the mishna that b Rabbi Yehuda says: She may not apply lime /b to her skin b because it renders her /b temporarily b unattractive /b and she will be distressed during the Festival. b It is taught /b in a i baraita /i : b Rabbi Yehuda says: A woman may not apply lime /b to her skin on the intermediate days of a Festival b because it /b is temporarily b a disgrace to her, /b as she appears unattractive until it is peeled off. b But Rabbi Yehuda concedes that with regard to lime that she can peel off during the Festival, she may apply it on /b the intermediate days of b the Festival, as even though she is distressed now, /b as the lime renders her appearance unattractive, b she will be happy afterward, /b when the lime is removed and she sees the results.,The Gemara asks: b But does Rabbi Yehuda accept this reasoning /b that it is permitted, despite the fact that it causes distress, because it will cause joy later? b Didn’t we learn /b elsewhere in a mishna ( i Avoda Zara /i 2a): On the three days before the holidays of idolaters, it is prohibited to do business with them, so as not to cause them to thank their idols for their success. Similarly, it is prohibited on these days to lend to them, to borrow from them, to repay a debt to them, or even to collect a debt from them., b Rabbi Yehuda says: One may collect /b a debt b from them /b during this period, b due to /b the fact b that /b the gentile b is distressed /b when he makes the payment. The Rabbis b said to him: Even though he is distressed now, he will be happy afterward, /b as he is relieved of the debt, and therefore, it is prohibited to collect a debt from him during the three days before his holiday. In this mishna, Rabbi Yehuda considers only the immediate distress and does not consider the joy that will be experienced after some time., b Rav Naḥman bar Yitzḥak said: Leave /b aside b the i halakhot /i governing a Festival, /b which cannot be compared to other areas, as b all /b of the labors that are permitted on a Festival are permitted because even though b one is distressed /b by them b now, he will be happy /b about them b afterward. /b For example, cooking and baking are permitted even though preparing food involves effort and trouble, because eating the food after it is prepared provides pleasure and enjoyment., b Ravina said /b a different explanation: According to Rabbi Yehuda, b with regard to repaying /b a debt, b a gentile is always distressed, /b even after he repays a debt. However, in general, even Rabbi Yehuda accepts the principle of taking into account the joy that will be experienced at a later time.,With regard to applying lime to one’s body, b Rav Yehuda said: The daughters of Israel who reached /b physical b maturity, but had not /b yet b reached the age /b of majority, i.e., girls that were less than twelve years of age, and therefore embarrassed by their precocious physical development, would seek to remove the excess hair from their bodies. b The poor /b among them would b smear their /b skin b with lime /b in order to remove the hair. b The wealthy ones /b would b smear themselves with fine flour /b for this purpose, b and the daughters of kings would smear themselves with i shemen hamor /i . As it is stated /b with regard to the women who were brought to King Ahasuerus: b “Six months with i shemen hamor /i ” /b (Esther 2:12).,The Gemara asks: b What is i shemen hamor /i ? Rav Huna bar Ḥiyya said: /b This is the perfume called b i setaket /i . Rav Yirmeya bar Ami said: /b It is b olive oil /b extracted b from /b an olive b that /b has b not /b yet b reached one-third /b of its growth; the acidic oil is effective as a depilatory., b It is taught /b in a i baraita /i that b Rabbi Yehuda says: /b Wherever the Mishna mentions b i anpikinon /i , /b it is referring to b olive oil /b from an olive b that has not yet reached one-third /b of its growth. b And why do /b women b spread it /b on the body? It is due to the fact b that it removes the hair and pampers the skin. /b ,It was related that b Rav Beivai had a daughter, /b and b he spread /b lime b on her limb /b by b limb, /b which caused her hair to fall out and her skin to whiten. She became so beautiful that when marrying her off, b he took four hundred dinars for her. There was a certain gentile in his neighborhood who /b also b had a daughter /b and wanted to do this as well. b He spread her /b entire body with lime all b at once, and she died. /b That gentile b said: Beivai killed my daughter. Rav Naḥman said: Rav Beivai, who /b regularly b drinks beer, his daughters require /b that they be b smeared /b with lime, as beer causes hair growth, b but we who do not drink beer, our daughters do not require /b that they be b smeared /b with lime, as they have little hair even without this treatment. |
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117. Babylonian Talmud, Nazir, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •eliezer, r. Found in books: Rubenstein (2003), The Culture of the Babylonian Talmud. 178| 49b. על כל לאפוקי רחוקים מת לאפוקי קרובים נפשות לאפוקי רביעית דם שיצא משני מתים שמטמא באהל שנאמר על כל נפשות מת לא יבא:, big strongמתני׳ /strong /big על אלו טומאות הנזיר מגלח על המת ועל כזית מן המת ועל כזית נצל ועל מלא תרווד רקב על השדרה ועל הגולגולת ועל אבר מן המת ועל אבר מן החי שיש עליו בשר כראוי ועל חצי קב עצמות ועל חצי לוג דם,ועל מגען ועל משאן ועל אהילן ועל עצם כשעורה על מגעו ועל משאו,על אלו הנזיר מגלח ומזה בשלישי ובשביעי וסותר את הקודמין ואינו מתחיל למנות אלא עד שיטהר ומביא את קרבנותיו:, big strongגמ׳ /strong /big תנו רבנן אחר פטירתו של רבי מאיר אמר להן רבי יהודה לתלמידיו אל יכנסו תלמידי רבי מאיר לכאן מפני שקנתרנין הן ולא ללמוד תורה הן באין אלא לקפחני בהלכות הן באין דחק סומכוס ונכנס,אמר להם כך שנה לי רבי מאיר על אלו טומאות הנזיר מגלח על המת ועל כזית מן המת כעס רבי יהודה ואמר להן לא כך אמרתי לכם אל יכנסו תלמידי רבי מאיר לכאן מפני שקנתרנין הן על כזית מן המת מגלח על המת לא כ"ש | 49b. b “In to any” /b served b to exclude /b contracting impurity to bury b distant /b people, for whom a High Priest may not become impure; b “dead” /b comes b to exclude relatives; “bodies” /b comes b to exclude a quarter- /b i log /i b of blood that emerges from two corpses, for it renders /b people and objects b impure in a tent, as it is stated: “Neither shall he go in to any dead bodies” /b (Leviticus 21:11). The plural “bodies” teaches that the blood of two people combines to form the minimum quantity for ritual impurity., strong MISHNA: /strong b A nazirite shaves for /b having become impure from b these /b following sources of b ritual impurity: For /b having become impure with impurity imparted by b a corpse; and for /b impurity imparted by b an olive-bulk of a corpse; and for /b impurity imparted by b an olive-bulk of fluid [ i netzel /i ] /b from a corpse; b and for /b impurity imparted by b a full ladle [ i tarvad /i ] of dust /b from a corpse; and b for /b impurity imparted by b the spine; and for /b impurity imparted by b the skull; and for /b impurity imparted by b a limb from a corpse or for /b impurity imparted by b a limb /b severed b from a living /b person, b upon /b either of b which there is a fitting /b quantity of b flesh; and for /b impurity imparted by b a half- i kav /i of bones /b from a corpse; b and for /b impurity imparted by b a half- i log /i /b of b blood. /b , b And /b a nazirite shaves in each of these cases for becoming impure b by coming into contact with them; and for /b becoming impure by b carrying them; and for /b becoming impure by b their tent, /b i.e., if he was positioned like a tent over them, or if he entered a tent that contains them, or if they served as a tent over him. b And /b as b for a bone that is a barley-grain-bulk, /b he shaves b for /b becoming impure by b coming into contact with it and by carrying it. /b However, he is not rendered impure with the impurity imparted in a tent, i.e., by being under the same roof as the bone., b For /b all of b these /b occurrences, b a nazirite shaves, and /b a priest b sprinkles /b the ashes of the red heifer on him b on the third and on the seventh /b days to purify him from the impurity imparted by a corpse. b And he negates /b all b the previous /b days he counted toward his naziriteship, b and he begins counting /b his term of naziriteship again b only after he becomes pure and brings his offerings. /b , strong GEMARA: /strong b The Sages taught: After Rabbi Meir’s death, Rabbi Yehuda said to his students: Do not let the students of Rabbi Meir enter here, /b into the house of study, b because they are vexatious and they do not come to study Torah, but they come to overwhelm me with /b their b i halakhot /i . /b Nevertheless, b Sumakhos, /b a student of Rabbi Meir, b forced his way and entered /b the house of study.,When they reached the topic of the mishna, Sumakhos b said to them: Rabbi Meir taught me like this: A nazirite shaves for /b becoming impure from b these /b following sources of b ritual impurity: For /b impurity imparted by b a corpse and for /b impurity imparted by b an olive-bulk from a corpse. Rabbi Yehuda grew angry and said to /b his disciples: b Didn’t I say to you like this: Do not let the students of Rabbi Meir enter here because they are vexatious? /b He explained his annoyance. The clause: For a corpse, is unnecessary, as, if a nazirite b must shave for /b impurity imparted by b an olive-bulk from a corpse, /b is it b not all the more so /b that he must shave b for /b impurity imparted by an entire b corpse? /b |
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118. Babylonian Talmud, Eruvin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Rubenstein (2003), The Culture of the Babylonian Talmud. 181| 54a. בטשה ביה אמרה ליה לא כך כתוב (שמואל ב כג, ה) ערוכה בכל ושמורה אם ערוכה ברמ"ח אברים שלך משתמרת ואם לאו אינה משתמרת תנא תלמיד אחד היה לרבי אליעזר שהיה שונה בלחש לאחר ג' שנים שכח תלמודו,תנא תלמיד אחד היה לו לרבי אליעזר שנתחייב בשריפה למקום אמרו הניחו לו אדם גדול שמש,א"ל שמואל לרב יהודה שיננא פתח פומיך קרי פתח פומיך תני כי היכי דתתקיים ביך ותוריך חיי שנאמר (משלי ד, כב) כי חיים הם למצאיהם ולכל בשרו מרפא אל תקרי למצאיהם אלא למוציאיהם בפה,א"ל שמואל לרב יהודה שיננא חטוף ואכול חטוף ואישתי דעלמא דאזלינן מיניה כהלולא דמי,א"ל רב לרב המנונא בני אם יש לך היטב לך שאין בשאול תענוג ואין למות התמהמה ואם תאמר אניח לבני חוק בשאול מי יגיד לך בני האדם דומים לעשבי השדה הללו נוצצין והללו נובלין,א"ר יהושע בן לוי המהלך בדרך ואין עמו לוייה יעסוק בתורה שנאמר (משלי א, ט) כי לוית חן הם,חש בראשו יעסוק בתורה שנאמר כי לוית חן הם לראשך חש בגרונו יעסוק בתורה שנאמר וענקים לגרגרותיך חש במעיו יעסוק בתורה שנאמר רפאות תהי לשרך חש בעצמותיו יעסוק בתורה שנאמר ושקוי לעצמותיך חש בכל גופו יעסוק בתורה שנאמר ולכל בשרו מרפא,אמר רב יהודה בר' חייא בא וראה שלא כמדת הקב"ה מדת בשר ודם מדת בשר ודם אדם נותן סם לחבירו לזה יפה ולזה קשה אבל הקב"ה אינו כן נתן תורה לישראל סם חיים לכל גופו שנאמר ולכל בשרו מרפא,א"ר אמי מ"ד (משלי כב, יח) כי נעים כי תשמרם בבטנך יכונו יחדיו על שפתיך אימתי ד"ת נעי' בזמן שתשמרם בבטנך ואימתי תשמרם בבטנך בזמן שיכונו יחדיו על שפתיך,ר' זירא אמר מהכא (משלי טו, כג) שמחה לאיש במענה פיו ודבר בעתו מה טוב אימתי שמחה לאיש בזמן שמענה בפיו ל"א אימתי שמחה לאיש במענה פיו בזמן שדבר בעתו מה טוב,ר' יצחק אמר מהכא (דברים ל, יד) כי קרוב אליך הדבר מאד בפיך ובלבבך לעשותו אימתי קרוב אליך בזמן שבפיך ובלבבך לעשותו,רבא אמר מהכא (תהלים כא, ג) תאות לבו נתתה לו וארשת שפתיו בל מנעת סלה אימתי תאות לבו נתתה לו בזמן שארשת שפתיו בל מנעת סלה,רבא רמי כתיב תאות לבו נתתה לו וכתיב וארשת שפתיו בל מנעת סלה זכה תאות לבו נתתה לו לא זכה וארשת שפתיו בל מנעת סלה,תנא דבי ר"א בן יעקב כל מקום שנאמר נצח סלה ועד אין לו הפסק עולמית נצח דכתיב (ישעיהו נז, טז) כי לא לעולם אריב ולא לנצח אקצוף,סלה דכתיב (תהלים מח, ט) כאשר שמענו כן ראינו בעיר ה' צבאות בעיר אלהינו אלהים יכוננה עד עולם סלה ועד דכתיב (שמות טו, יח) ה' ימלוך לעולם ועד:,(סימן ענקים לחייו לוחות חרות): א"ר (אליעזר) מאי דכתיב (משלי א, ט) וענקים לגרגרותיך אם משים אדם עצמו כענק זה שרף על הצואר ונראה ואינו נראה תלמודו מתקיים בידו ואם לאו אין תלמודו מתקיים בידו,ואמר ר"א מאי דכתיב (שיר השירים ה, יג) לחיו כערוגת הבשם אם משים אדם עצמו כערוגה זו שהכל דשין בה וכבושם זה שהכל מתבשמין בה תלמודו מתקיים ואם לאו אין תלמודו מתקיים,וא"ר מ"ד (שמות לא, יח) לוחות אבן אם אדם משים עצמו את לחייו כאבן זו שאינה נמחית תלמודו מתקיים בידו ואם לאו אין תלמודו מתקיים בידו,וא"ר (אליעזר) מאי דכתיב (שמות לב, טז) חרות על הלוחות אלמלי לא נשתברו לוחות הראשונות לא נשתכחה תורה מישראל,רב אחא בר יעקב אמר אין כל אומה ולשון שולטת בהן שנאמר חרות אל תיקרי חרות אלא חירות,אמר רב מתנה מאי דכתיב (במדבר כא, יח) וממדבר מתנה אם משים אדם עצמו כמדבר זה שהכל דשין בו תלמודו מתקיים בידו ואם לאו אין תלמודו מתקיים בידו,רבא בריה דרב יוסף בר חמא הוה ליה מלתא לרב יוסף בהדיה כי מטא מעלי יומא דכיפורי אמר איזיל ואפייסיה אזל אשכחיה לשמעיה דקא מזיג ליה כסא אמר ליה הב לי ואימזגיה אנא יהב ליה מזגיה כדטעמיה אמר דמי האי מזיגא למזיגא דרבא בריה דרב יוסף בר חמא א"ל אנא הוא,א"ל לא תתיב אכרעיך עד דמפרשת לי הני קראי מאי דכתיב וממדבר מתנה וממתנה נחליאל ומנחליאל במות ומבמות הגיא,א"ל אם אדם משים עצמו כמדבר זה שהכל דשין בו תורה ניתנה לו במתנה וכיון שניתנה לו במתנה נחלו אל שנאמר וממתנה נחליאל וכיון שנחלו אל עולה לגדולה שנאמר ומנחליאל במות,ואם מגיס לבו הקדוש ברוך הוא משפילו שנאמר ומבמות הגיא ואם חוזר בו הקב"ה מגביהו שנאמר (ישעיהו מ, ד) כל גיא ינשא,אמר רב הונא מ"ד (תהלים סח, יא) חיתך ישבו בה תכין בטובתך לעני אלהים אם אדם משים עצמו כחיה זו שדורסת ואוכלת ואיכא דאמרי שמסרחת ואוכלת תלמודו מתקיים בידו ואם לאו אין תלמודו מתקיים בידו ואם עושה כן הקדוש ברוך הוא עושה לו סעודה בעצמו שנאמר תכין בטובתך לעני אלהים,א"ר חייא בר אבא א"ר יוחנן מאי דכתיב (משלי כז, יח) נוצר תאנה יאכל פריה למה נמשלו דברי תורה כתאנה מה תאנה זו | 54a. b She kicked him /b and b said to him: Isn’t it written as follows: “Ordered in all things and secure” /b (ii Samuel 23:5), which indicates that b if /b the Torah b is ordered in your 248 limbs, /b i.e., if you exert your entire body in studying it, b it will be secure, and if not, it will not be secure. /b The Gemara relates that b it was /b similarly b taught /b in a i baraita /i : b Rabbi Eliezer had a student who would study quietly, /b and b after three years he forgot his studies. /b ,Incidental to the story cited above involving a student of Rabbi Eliezer, the Gemara cites the following episode: b It was taught /b in a i baraita /i : b Rabbi Eliezer had a student who was liable for /b the punishment of death by b burning, /b for his sins b against God, /b but the Rabbis b said: Let him /b alone and do not punish him as he deserves, because b he served a great person. /b ,The Gemara cites instructions issued by Shmuel that are similar to those of Berurya. b Shmuel said to Rav Yehuda: Keen scholar [ i shina /i ], open your mouth and read /b from the Torah, b open your mouth and study /b the Talmud, b in order that /b your studies b should endure in you and /b that b you should live a long life, as it is stated: “For they are life to those who find them, and health to all their flesh” /b (Proverbs 4:22). b Do not read: “To those who find them [ i lemotzeihem /i ],” but /b rather b “to those who express them [ i lemotzi’eihem /i ],” with /b their b mouth. /b ,The Gemara cites additional instructions issued by Shmuel: b Shmuel said to Rav Yehuda, /b his beloved student: b Keen scholar, grab and eat, grab and drink, as the world from which we are departing is like a wedding feast, /b whose joy is only temporary, and one who does not take pleasure in it now will not be able to do so in the future.,Similarly, b Rav said to Rav Hamnuna: My son, if you have /b money, b do well for yourself. /b There is no point waiting, b as there is no pleasure in the netherworld, and death does not tarry. And if you say: I will /b save up in order to b leave for my children, who told you the law of the netherworld, /b i.e., how do you know which of you will die first ( i Arukh /i )? b People are similar to grass of the field, /b in that b these blossom, /b i.e., grow, and their actions are blessed, b and these wither /b and die.,Having expounded the verse “For they are life to those who find them” as referring to the Torah, the Gemara cites another teaching related to this verse that praises the Torah. b Rabbi Yehoshua ben Levi said: One who is walking along the way without a companion /b and is afraid b should engage in Torah /b study, b as it is stated /b with regard to the words of Torah: b “For they shall be a graceful wreath [ i livyat ḥen /i ] /b for your head, and chains about your neck” (Proverbs 1:9). The word i livyat /i is understood here as a reference to i levaya /i , accompaniment, so that the verse is interpreted to mean that Torah is a graceful accompaniment to one who is traveling., b One who feels /b pain b in his head should engage in Torah /b study, b as it is stated: “For they shall be a graceful wreath for your head.” One who feels /b pain b in his throat should engage in Torah /b study, b as it is stated: “And chains about your neck.” One who feels /b pain b in his intestines should engage in Torah /b study, b as it is stated: “It shall be health to your navel” /b (Proverbs 3:8). b One who feels /b pain b in his bones should engage in Torah /b study, b as it is stated: “And marrow to your bones” /b (Proverbs 3:8). b One who feels /b pain b in his entire body should engage in Torah /b study, b as it is stated: “And health to all their flesh” /b (Proverbs 4:22)., b Rav Yehuda, son of Rabbi Ḥiyya, said: Come and see that the attribute of flesh and blood is unlike the attribute of the Holy One, Blessed be He. The attribute of flesh and blood /b is that when b a person gives a drug to his fellow, it is good for this /b part of his body b and it is harmful to that /b other part of his body. b But /b the attribute of b the Holy One, Blessed be He, is not so; He gave the Torah to the Jewish people, /b and b it is a drug of life for one’s entire body, as it is stated: “And health to all their flesh.” /b ,The Gemara continues with praise for Torah study and knowledge. b Rav Ami said: What is /b the meaning of b that which is written: “For it is a pleasant thing if you keep them within you; let them be firmly attached together to your lips” /b (Proverbs 22:18)? b When are words of Torah pleasant? When you keep them within you /b and know them. b And when will you keep them within you? When they will be attached together to your lips, /b i.e., when you articulate them audibly and expound them., b Rabbi Zeira said /b that this idea is derived b from here: “A man has joy in the answer of his mouth; and a word in due season, how good it is” /b (Proverbs 15:23). b When does a man have joy? When an answer /b related to Torah study b is in his mouth. Another version: When does a man have joy in the answer of his mouth? When /b he experiences the fulfillment of: b A word in due season, how good it is, /b i.e., when he knows when and how to address each issue., b Rabbi Yitzḥak said /b that this idea is derived b from here: “But the matter is very near to you, in your mouth and in your heart, that you may do it” /b (Deuteronomy 30:14). b When /b is it b very near to you? When it is in your mouth and in your heart, that you may do it, /b i.e., when you articulate your Torah study., b Rava said /b that this idea is actually derived b from here: “You have given him his heart’s desire, and have not withheld the request of his lips, Selah” /b (Psalms 21:3). b When have You given him his heart’s desire? When You have not withheld the request of his lips, Selah, /b i.e., when he converses in words of Torah., b Rava raised an /b internal b contradiction /b in that very verse: In the beginning of the verse b it is written: “You have given him his heart’s desire,” /b implying that it is enough for one to request in his heart, whereas in the end of the verse b it is written: “And You have not withheld the request of his lips, Selah,” /b indicating that one must express his prayers verbally. Rava himself resolved the contradiction: If one b is fortunate, “You have given him his heart’s desire,” /b even if he does not give verbal expression to his wants. But if he b is not fortunate, /b at least b “You have not withheld the request of his lips, Selah.” /b ,With regard to the end of this verse, a Sage b of the school of Rabbi Eliezer ben Ya’akov taught /b the following i baraita /i : b Wherever it states i netzaḥ /i /b , b Selah, /b or b i va’ed /i /b , the matter b will never cease. i Netzaḥ /i , as it is written: “For I will not contend forever; neither will I be eternally [ i lanetzaḥ /i ] angry” /b (Isaiah 57:16), which demonstrates that i netzaḥ /i bears a similar meaning to forever., b Selah, as it is written: “As we have heard, so have we seen in the city of the Lord of Hosts, in the city of our God; may God establish it forever, Selah” /b (Psalms 48:9), which demonstrates that Selah means forever. b i Va’ed /i , as it is written: “The Lord shall reign forever and ever [ i va’ed /i ]” /b (Exodus 15:18).,In light of the previous discussion, the Gemara cites several expositions of verses proposed by Rabbi Eliezer, while first providing them with a b mnemonic: Chains, cheeks, tablets, engraved. Rabbi Eliezer said: What is /b the meaning of b that which is written: “And chains about your neck” /b (Proverbs 1:9)? b If a person makes himself like a chain that hangs loosely on the neck, /b i.e., if a scholar is not pushy and disruptive to others, b and /b he is also b seen but not seen, /b i.e., just as a chain is covered by clothes and hair, so too, the scholar does not let himself be seen, b his /b Torah b study will endure. But if not, /b if he acts in a rude and arrogant manner, b his /b Torah b study will not endure. /b , b And Rabbi Eliezer /b also b said: What is /b the meaning of b that which is written: “His cheeks are like a bed of spices” /b (Song of Songs 5:13)? b If a person makes himself /b humble b like this /b garden b bed upon which everyone treads, and like this spice with which everyone perfumes himself, /b i.e., which benefits not only the one who wears it, b his /b Torah b study will endure. But if not, his /b Torah b study will not endure. /b , b And Rabbi Eliezer /b further b said: What is /b the meaning of b that which is written: “Tablets [ i luḥot /i ] of stone” /b (Exodus 31:18)? b If a person makes his cheeks [ i leḥayav /i ] like this stone that does not wear away, his /b Torah b study will endure. But if not, /b i.e., if he is not diligent in his studies, b his /b Torah b study will not endure. /b , b And, /b lastly, b Rabbi Eliezer said: What is /b the meaning of b that which is written: /b “And the tablets were the work of God, and the writing was the writing of God, b engraved upon the tablets” /b (Exodus 32:16)? This teaches that b had the first tablets, /b the subject of this verse, b not been broken, the Torah would never have been forgotten from the Jewish people, /b as the Torah would have been engraved upon their hearts., b Rav Aḥa bar Ya’akov said: /b Had the tablets not been broken, b no nation or tongue would /b ever b have ruled over them, as it is stated: “Engraved /b ”; b do not read /b it b engraved /b [ b i ḥarut] /i but /b rather b freedom [ i ḥeirut /i ]. /b ,Similarly, b Rav Mattana said: What is /b the meaning of b that which is written: /b “The well that the princes dug out, that the nobles of the people delved, with the scepter, with their staves. b And from the wilderness they went to Mattanah” /b (Numbers 21:18)? b If a person makes himself /b humble b like this wilderness, /b which is open to all and b upon which everyone treads, his /b Torah b study will endure /b and be given to him as a gift [ i mattana /i ]. b And if not, his /b Torah b study will not endure. /b ,The Gemara relates that b Rav Yosef had a grievance against Rava, son of Rav Yosef bar Ḥama, /b who is usually referred to in the Gemara simply as Rava, and as a result of the grievance the two would never meet. b When the eve of Yom Kippur arrived, /b Rava b said: I will go and appease him. He went and found /b Rav Yosef’s b attendant mixing him a cup /b of wine. b He said to /b the attendant: b Give /b it b to me, and I will mix /b it. b He gave it to /b Rava, and Rava b mixed it. /b Rav Yosef was blind and could not see his visitor, but b when he tasted /b the wine b he said: This mixture is similar to the mixture /b of b Rava, son of Rav Yosef bar Ḥama, /b who would add extra water to the wine. Rava b said to him: It is I. /b ,Rav Yosef b said to him: Do not sit on your knees until you have explained these verses to me: What is /b the meaning of b that which is written: “And from the wilderness to Mattanah; and from Mattanah to Nahaliel; and from Nahaliel to Bamoth; and from Bamoth to the valley /b in the field of Moab, to the top of Pisgah, which looks out toward the desert” (Numbers 21:19–20)?,Rava b said to him: If a person makes himself /b humble b like this wilderness, /b which is open to all and b upon which everyone treads, the Torah will be given to him as a gift [ i mattana /i ]. And once it is given to him as a gift, he inherits it [ i neḥalo /i ] /b and b God [ i El /i ] /b makes it His inheritance, b as it is stated: “And from Mattanah to Nahaliel.” And once God has made it His inheritance, he rises to greatness, as it is stated: “And from Nahaliel to Bamoth,” /b which means heights., b And if he becomes haughty, the Holy One, Blessed be He, lowers him, as it is stated: “And from Bamoth to the valley.” And if he repents, the Holy One, Blessed be He, raises him /b back b up, as it is stated: “Every valley shall be exalted” /b (Isaiah 40:4)., b Rav Huna said: What is /b the meaning of b that which is written: “Your flock found a dwelling in it; You, O God, prepare of Your goodness for the poor” /b (Psalms 68:11)? b If a person makes himself like an animal that tramples /b its prey b and eats /b it immediately, without being particular about its food, i.e., if a scholar immediately reviews what he has heard from his teacher; b and some say, /b like an animal b that soils and eats, /b i.e., if a scholar is not particular about maintaining his honor during his Torah study, just as an animal is not particular about the quality of its food, b his /b Torah b study will endure. And if not, his /b Torah b study will not endure. And if he does so, the Holy One, Blessed be He, will Himself prepare him a feast, as it is stated: “You, O God, prepare of Your goodness for the poor,” /b indicating that God in His goodness will Himself prepare a feast for that pauper., b Rabbi Ḥiyya bar Abba said that Rabbi Yoḥa said: What is /b the meaning of b that which is written: “He who guards the fig tree shall eat its fruit” /b (Proverbs 27:18)? b Why were matters of Torah compared to a fig tree? Just as this fig tree, /b |
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119. Babylonian Talmud, Nedarim, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •eliezer, r., on amei ha’arets Found in books: Rubenstein (2003), The Culture of the Babylonian Talmud. 130| 81a. גוף כולו לא כל שכן אמרי אין כביסה אלימא לר' יוסי דאמר שמואל האי ערבוביתא דרישא מתיא לידי עוירא ערבוביתא דמאני מתיא לידי שעמומיתא ערבוביתא דגופא מתיא לידי שיחני וכיבי,שלחו מתם הזהרו בערבוביתא הזהרו בחבורה הזהרו בבני עניים שמהן תצא תורה שנאמר (במדבר כד, ז) יזל מים מדליו שמהן תצא תורה,ומפני מה אין מצויין ת"ח לצאת ת"ח מבניהן אמר רב יוסף שלא יאמרו תורה ירושה היא להם רב ששת בריה דרב אידי אומר כדי שלא יתגדרו על הצבור מר זוטרא אומר מפני שהן מתגברין על הצבור רב אשי אומר משום דקרו לאינשי חמרי,רבינא אומר שאין מברכין בתורה תחלה דאמר רב יהודה אמר רב מאי דכתיב (ירמיהו ט, יא) מי האיש החכם ויבן את זאת דבר זה נשאל לחכמים ולנביאים ולא פירשוהו,עד שפירשו הקב"ה בעצמו דכתיב (ירמיהו ט, יב) ויאמר ה' על עזבם את תורתי וגו' היינו לא שמעו בקולי היינו לא הלכו בה אמר רב יהודה אמר רב שאין מברכין בתורה תחלה,איסי בר יהודה לא אתא למתיבתא דר' יוסי תלתא יומי אשכחיה ורדימוס בר' יוסי א"ל מאי טעמא לא אתי מר לבי מדרשא דאבא הא תלתא יומין א"ל כי טעמיה דאבוך לא ידענא היכא איתאי א"ל לימא מר מאי קא"ל דלמא ידענא טעמיה א"ל הא דתניא ר' יוסי אומר כביסתן קודמין לחיי אחרים קרא מנלן,א"ל דכתיב (במדבר לה, ג) ומגרשיהם יהיו לבהמתם וגו' מאי חייתם אילימא חיה והלא חיה בכלל בהמה היא אלא מאי חייתם חיותא ממש פשיטא אלא לאו כביסה דהא איכא צערא דערבוביתא,א"ר יוסי אין אלו נדרי עינוי נפש איבעיא להו לר' יוסי מהו שיפר משום דברים שבינו לבינה ת"ש א"ר יוסי אין אלו נדרי עינוי נפש אבל דברים שבינו לבינה הויין,דלמא לדידהו קאמר להו לדידי אפי' דברים שבינו לבינה לא הויין לדידכו דאמריתו הויין נדרי עינוי נפש אודו לי דאין אלו נדרי עינוי נפש,מאי רב אדא בר אהבה אומר מפר רב הונא אומר אין מפר | 81a. is it b not all the more so /b the case that if one does not bathe, which affects the b entire body, /b Rabbi Yosei would agree that he will suffer pain? The Gemara refutes this argument: The Sages b say /b in response: b Yes, /b the pain of refraining from b laundering /b one’s clothes b is stronger, according to Rabbi Yosei, /b than the pain of not washing one’s body. b As Shmuel said: Grime on /b one’s b head leads to blindness, /b and b grime on /b one’s b clothes leads to madness, /b whereas b grime on /b one’s b body leads to boils and sores, /b which are less serious than madness and blindness. Based on this it may be suggested that according to Rabbi Yosei, soiled clothing presents a greater danger than an unwashed body.,§ With regard to this issue, the Gemara relates that the Sages b sent /b the following message b from there, /b i.e., Eretz Yisrael, to Babylonia: b Be careful with regard to grime, /b as it can lead to disease and sickness. b Be careful /b to learn Torah b in the company /b of others, rather than study it alone. And b be careful /b with regard to the education b of the sons of paupers, as /b it is b from them /b that b the Torah will issue forth. As it is stated: “Water shall flow from his branches [ i midalyav /i ]” /b (Numbers 24:7), which is expounded to mean: From the poor ones [ i midalim /i ] among him, b as /b it is b from them /b that b the Torah, /b which may be compared to water, b will issue forth. /b ,With regard to a similar matter, the Gemara inquires: b And for what reason is it not common for Torah scholars to give rise to Torah scholars from among their sons? /b Why are Torah scholars generally born to paupers, who are not Torah scholars themselves? b Rav Yosef said: /b This is b so that they should not say the Torah is their inheritance. /b Therefore, it is unusual to find that all the sons of a Torah scholar are also Torah scholars. b Rav Sheshet, son of Rav Idi, said: /b This is b so that they should not be presumptuous [ i yitgadderu /i ] toward the community, /b with the knowledge that they will be Torah scholars like their fathers. b Mar Zutra said: Because they /b take advantage of their fathers’ standing to b lord over the community /b and are punished for their conduct. b Rav Ashi said: Because they call /b ordinary b people donkeys. /b , b Ravina says: /b They are punished b because they do not first recite a blessing over the Torah /b before commencing their studies. b As Rav Yehuda said /b that b Rav said: What is /b the meaning of that b which is written: “Who is the wise man that may understand this, /b and who is he to whom the mouth of the Lord has spoken, that he may declare it, for what the land is perished and laid waste like a wilderness, so that none passes through” (Jeremiah 9:11)? b This matter, /b the question as to why Eretz Yisrael was destroyed, b was asked of the Sages, /b i.e., “the wise man,” b and of the prophets, /b “he to whom the mouth of the Lord has spoken,” b but they could not explain it. /b ,The matter remained a mystery b until the Holy One, Blessed be He, Himself explained /b why Eretz Yisrael was laid waste, b as it is written /b in the next verse: b “And the Lord said: Because they have forsaken My Torah /b which I set before them, and have not obeyed My voice, nor walked therein” (Jeremiah 9:12). It would appear that b “have not obeyed My voice” is /b the same as b “nor walked therein.” Rav Yehuda said /b that b Rav said: /b The expression “nor walked therein” means b that they do not first recite a blessing over the Torah, /b and they are therefore liable to receive the severe punishments listed in the verse.,§ Returning to the issue of laundering clothes, the Gemara relates that it once happened that b Isi bar Yehuda did not come to the academy of Rabbi Yosei /b for b three /b straight b days. Vardimus, son of Rabbi Yosei, found him /b and b said to him: What is the reason that the Master did not come to Father’s academy these three days? He said to him: When I do not know your father’s reasoning, how can I come? /b Vardimus b said to him: Let the Master say what he, /b my father, b is saying to him; perhaps I know his reasoning. He said to him: /b With regard to b that which is taught /b in a i baraita /i : b Rabbi Yosei says /b that b their /b own b laundry takes precedence over the lives of others, from where do we /b have b a verse /b that teaches this i halakha /i ?,Vardimus b said to him: As it is written /b with regard to the Levite cities: b “And their open land shall be for their animals /b and for their substance, and for all their beasts” (Numbers 35:3). b What is /b the meaning of b “their beasts”? If we say /b an actual b beast, /b there is a difficulty, b as isn’t a beast included in /b the category of b animal, /b which has already been mentioned in the verse? b Rather, what is /b the meaning of b “their beasts /b [ b i ḥayyatam /i /b ]”? It means b their actual lives [ i ḥiyyuta /i ]. /b This, however, is difficult, as it b is obvious /b that the Levites received their cities in order to live their lives there. b Rather, is it not /b referring to b laundering /b clothes, b as there is /b the b pain /b caused by the b grime /b on one’s unwashed clothes? Since it is vitally necessary for their well-being, laundering the clothing of the city’s residents takes precedence over the lives of others.,§ With regard to the vows: If I bathe, and: If I do not bathe, and: If I adorn myself, and: If I do not adorn myself, b Rabbi Yosei said /b in the mishna that b these are not vows of affliction. A dilemma was raised /b before the Sages: b According to Rabbi Yosei, what is /b the i halakha /i as to whether the husband b can nullify /b these vows b as matters that /b adversely affect the relationship b between him and her? /b The Gemara suggests: b Come /b and b hear /b a resolution to this question from what b Rabbi Yosei said: These are not vows of affliction, /b which indicates, b however, /b that b they are matters /b that affect the relationship b between him and her. /b ,The Gemara refutes this proof: b Perhaps /b Rabbi Yosei b was speaking to /b the Rabbis in accordance with b their /b own opinion, as follows: b According to my /b opinion, b they are not even matters /b that affect the relationship b between him and her. /b But b according to your /b opinion, b that you say /b that b they are vows of affliction, agree with me /b at least that b these are not vows of affliction. /b In other words, one should not infer from the phrasing of Rabbi Yosei’s response to the Rabbis that he holds that these vows are concerning matters that affect the relationship between him and her, as he was merely countering the claim of the Rabbis that they are vows of affliction.,The question therefore remains: b What /b does Rabbi Yosei maintain in this regard? b Rav Adda bar Ahava says: He can nullify /b these vows as matters between him and her, whereas b Rav Huna says: He cannot nullify /b them. |
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120. Babylonian Talmud, Niddah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •eliezer, r. Found in books: Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 207| 72a. וב"ה אומרים פטורים מן הקרבן,טבלה ביום של אחריו ושמשה את ביתה ואח"כ ראתה ב"ש אומרים מטמאין משכב ומושב ופטורין מן הקרבן,וב"ה אומרים ה"ז גרגרן ומודים ברואה בתוך י"א יום וטבלה לערב ושמשה שמטמאין משכב ומושב וחייבין בקרבן,טבלה ביום של אחריו ושמשה ה"ז תרבות רעה ומגען ובעילתן תלויין, big strongגמ׳ /strong /big ת"ר ושוין בטובלת לילה לזבה שאינה טבילה ושוין ברואה בתוך י"א יום וטבלה לערב ושמשה שמטמאה משכב ומושב וחייבין בקרבן,לא נחלקו אלא ביום י"א יום שב"ש אומרים מטמאין משכב ומושב וחייבין בקרבן ובית הלל פוטרין מקרבן,אמרו להן ב"ש לב"ה מ"ש יום י"א מיום תוך י"א אם שיוה לו לטומאה לא ישוה לו לקרבן,אמרו להן ב"ה לב"ש לא אם אמרת בתוך י"א יום שכן יום שלאחריו מצטרף עמו לזיבה תאמרו ביום י"א שאין יום שלאחריו שנצטרף עמו לזיבה,אמרו להם בית שמאי השוו מדותיכם אם שיוה לו לטומאה ישוה לו לקרבן ואם לא שיוה לו לקרבן לא ישוה לו לטומאה,אמרו להם ב"ה אם הביאנוהו לידי טומאה להחמיר לא נביאהו לידי קרבן להקל,ועוד מדבריכם אתם נושכין שאתם אומרין טבלה יום שלאחריו ושמשה ואח"כ ראתה מטמא משכב ומושב ופטורה מן הקרבן אף אתם השוו מדותיכם אם שיוה לו לטומאה ישוה לו לקרבן,ואם לא שיוה לו לקרבן לא ישוה לו לטומאה אלא להחמיר ולא להקל הכא נמי להחמיר ולא להקל,אמר רב הונא משכבה ומושבה שבשני ב"ש מטמאין אע"פ שטבלה אע"פ שלא ראתה מאי טעמא כיון דאילו חזיא מטמאה השתא נמי מטמיא,אמר רב יוסף מאי קמ"ל תנינא טבלה יום שלאחריו ושמשה את ביתה ואח"כ ראתה ב"ש אומרים מטמאה משכבות ומושבות ופטורה מן הקרבן,אמר רב כהנא ראתה שאני,אמר רב יוסף וכי ראתה מאי הוי ראייה דנדה היא,א"ל אביי לרב יוסף רב כהנא הכי קא קשיא ליה בשלמא היכא דראתה גזרינן ראייה דנדה אטו ראייה דזבה אלא היכא דלא ראתה מאי נגזר בה,ועוד תנן הרואה ראייה אחת של זוב ב"ש אומרים כשומרת יום כנגד יום ובה"א כבעל קרי | 72a. b And Beit Hillel say: /b Although they transmit impurity to items designated for lying or sitting, b they are exempt from /b bringing b the /b sin b offering. /b Since the twelfth day is unfit for the flow of a i zava /i , and even if she were to experience bleeding on the eleventh, twelfth, and thirteenth days she would not become a greater i zava /i , one who experiences bleeding on the eleventh does not need to observe a corresponding clean day.,If the woman b immersed on the day following /b the eleventh day b and she engaged in intercourse with /b the man of b her house, /b i.e., her husband, on that twelfth day b and then saw /b blood, b Beit Shammai say: They transmit impurity /b to items designated for b lying or sitting /b by rabbinic law, as the Sages issued a decree of impurity in the case when the second day is the twelfth day, due to a case when the second day is within the eleven days fit for the flow of a i zava /i . b And they are exempt from /b bringing b the /b sin b offering, /b as she observed part of the twelfth day, and the bleeding she experienced after engaging in intercourse, which occurred during her period of menstruation, is not fit to be appended to the discharge of the i zava /i on the eleventh day., b And Beit Hillel say: That /b husband b is a glutton, /b as he could not wait for the conclusion of the twelfth day before engaging in intercourse. Nevertheless, the Sages did not issue a decree of impurity. b And /b Beit Hillel b concede /b to Beit Shammai b in /b a case where the woman b sees /b blood b in the midst of the eleven-day /b period, b and she immersed in the evening and engaged in intercourse /b with her husband without observing a corresponding clean day, b that they transmit impurity /b to items designated for b lying or sitting. And /b each of them is b liable to /b bring a sin b offering /b for participating in intercourse involving a i zava /i .,If she saw blood in the midst of the eleven days and observed part of a corresponding clean day and b immersed on the day following /b the day that she saw blood b and engaged in intercourse /b with her husband, b that is wayward conduct, /b as the possibility exists that she will experience bleeding after intercourse that will be appended to the bleeding of the previous day, rendering her a i zava /i and disqualifying the immersion. b And /b the status of ritually impure items with which b they came into contact and /b the status of b their intercourse is contingent /b upon whether she experiences bleeding on the day of her immersion, in which case the ritually pure items become impure and they are liable to bring a sin offering, or whether she does not experience bleeding that day, in which case the ritually pure items remain pure and the woman and man are exempt from bringing a sin offering., strong GEMARA: /strong b The Sages taught /b in a i baraita /i : b And /b Beit Shammai and Beit Hillel b agree with regard to /b a woman who b immersed /b at b night to /b purify herself after having been a lesser b i zava /i , that it is not /b a valid b immersion. And /b Beit Shammai and Beit Hillel also b agree with regard to /b a woman b who sees /b blood b in the midst of /b her b eleven days /b of i ziva /i , rendering her a lesser i zava /i who must wait one clean day and immerse the day after, b but /b she b immersed in the /b first b evening /b without waiting one clean day b and engaged in intercourse /b with her husband, b that she transmits impurity /b to items designated for b lying or sitting /b that came in contact with the couple, b and /b she and her husband b are liable to /b bring a sin b offering. /b , b They disagree only in /b the case of a woman who sees blood on the b eleventh day /b of her days of i ziva /i , and immersed that evening, and engaged in intercourse with her husband. b As Beit Shammai say: They transmit impurity /b to items designated for b lying or sitting and are liable to /b bring a sin b offering, and Beit Hillel deem /b them b exempt from /b bringing a sin b offering. /b ,The i baraita /i continues: b Beit Shammai said to Beit Hillel: What the difference /b between the b eleventh day /b itself and another b day in the midst of /b the b eleven /b days of i ziva /i ? b If you equate /b the eleventh day to the other days b with regard to ritual impurity, /b will you b not equate it with regard to /b liability to bring b an offering? /b , b Beit Hillel said to Beit Shammai: No, if you say /b that she is liable to bring an offering if she experiences bleeding b in the midst of the eleven days, /b that is b because the following day combines with it /b as a day b of i ziva /i . Will you say /b the same b with regard to /b the b eleventh day, when the following day does not combine with it /b as a day b of i ziva /i ? /b , b Beit Shammai said to /b Beit Hillel: b Apply your method equally. If you equate /b the two cases, bleeding on the eleventh day and bleeding on one of the other days of i ziva /i , b with regard to ritual impurity, equate /b them also b with regard to /b liability to bring b an offering. And if /b you b do not equate /b them b with regard to /b liability to bring b an offering, do not equate /b them b with regard to ritual impurity /b either., b Beit Hillel said to /b Beit Shammai: Even b if we have brought /b a woman who experiences bleeding on the eleventh day and the man who engages in intercourse with her b to ritual impurity, /b due to a decree b to be stringent, /b so that people should not confuse one who experiences bleeding on the eleventh day with one who experiences bleeding during the other days with regard to ritual impurity, b we will not bring /b them b to /b the liability of bringing b an offering, to be lenient. /b It would be a leniency to permit them to bring an unnecessary and therefore a non-sacred animal into the Temple courtyard., b And furthermore, from your /b own b statement you are refuted, as you say /b that if b she immersed on the following day and engaged in intercourse, and afterward she saw /b blood, b she transmits impurity /b to items designated for b lying or sitting, but she is exempt from /b bringing b the offering. You too /b should b apply your method equally. If you equate /b a i zava /i who immersed on the twelfth day with one who immersed on the night after the eleventh day b with regard to ritual impurity, equate /b these cases also b with regard to /b liability to bring b an offering. /b , b And if you do not equate /b them b with regard to /b liability to bring b an offering, do not equate /b them b with regard to ritual impurity /b either. Beit Hillel continued: b Rather, /b you agree with us that the two are equated b to be stringent, but not to be lenient. /b We say that b here too, /b the two should be equated b to be stringent but not to be lenient. /b ,§ b Rav Huna says, /b in further clarification of Beit Shammai’s opinion: If a woman experiences bleeding during the eleven days of i ziva /i and must observe one clean day, but did not wait until the conclusion of that second day before immersing, with regard to b her /b items designated for b lying or sitting, on the second /b day, b Beit Shammai render /b them b impure /b by rabbinic law. This is the i halakha /i b even though she has immersed /b in a ritual bath and b even though she did not see /b any blood after her immersion. b What is the reason? Since if she would see /b blood b she /b would b render /b these surfaces b ritually impure /b by Torah law, b now too she renders /b them b ritually impure /b by rabbinic law., b Rav Yosef said: What is /b Rav Huna b teaching us? We /b already b learn /b in the mishna: If the woman b immersed on the day following /b the eleventh day b and she engaged in intercourse with /b the man of b her house /b on that twelfth day b and then saw /b blood, b Beit Shammai say: They transmit impurity /b to items designated for b lying or sitting /b by rabbinic law. b And they are exempt from /b bringing b the /b sin b offering. /b Her impurity applies by rabbinic law, lest this case be confused with one where she experiences bleeding during the eleven days when she would be impure by Torah law. By inference, if she experienced bleeding on one of her eleven days and immersed on the following day, she would likewise render items designated for lying or sitting ritually impure by rabbinic law., b Rav Kahana said: /b Rav Huna is teaching that Beit Shammai render her ritually impure even if she does not experience bleeding. Based on the mishna alone, one might have thought that the case where b she saw /b blood b is different, /b and it is only in this situation that Beit Shammai render her impure by rabbinic law., b Rav Yosef said, /b in refutation of Rav Kahana’s claim: b And if she saw /b blood on the twelfth day, b what of it? /b A discharge of blood on the twelfth day b is a sighting of a menstruating woman, /b which does not render her a i zava /i by Torah law. Therefore, it is comparable to a case where she experienced bleeding on one day during her eleven days of i ziva /i and immersed on the following day, and she does not experience bleeding on that following day at all., b Abaye said to Rav Yosef: This is what /b is b difficult for Rav Kahana: Granted, /b in a case b where she saw /b blood on the twelfth day, it stands to reason that b we decree /b impurity with regard to b a sighting of a menstruating woman due to a sighting of a i zava /i . But /b in a case b where she did not see /b any blood at all, for b what /b reason should the Sages b decree /b impurity b upon her? /b ,Abaye continues: b And furthermore, we learned /b in a mishna ( i Zavim /i 1:1): If a man b sees one sighting of i ziva /i /b (see 35b), b Beit Shammai say: /b His status on the following day is b like /b that of b a woman who observes /b a clean b day for a day /b she experiences a discharge. In other words, he must immerse and observe that day in purity, and if he touches tithes their status is suspended, since if he sees another discharge on that day, they are retroactively impure. b And Beit Hillel say: /b His status is b like /b that of a man b who experiences a seminal emission, /b who is purified by his immersion, and therefore any tithes this man touches on the second day remain pure even if he later experiences a second discharge. |
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121. Babylonian Talmud, Pesahim, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 132| 4a. רב בר אחוה דר' חייא ובר אחתיה כי סליק להתם אמר ליה אייבו קיים אמר ליה אימא קיימת אמר ליה אימא קיימת אמר ליה אייבו קיים,אמר ליה לשמעיה חלוץ לי מנעלי והוליך כלי אחרי לבית המרחץ שמע מינה תלת ש"מ אבל אסור בנעילת הסנדל ושמע מינה שמועה רחוקה אינה נוהגת אלא יום אחד ושמע מינה מקצת היום ככולו,ההוא דאמר דונו דיני אמרי שמע מינה מדן קאתי דכתיב (בראשית מט, טז) דן ידין עמו כאחד שבטי ישראל,ההוא דהוה קא אזיל ואמר אכיף ימא אסיסני ביראתא בדקו ואשכחוהו דמזבולן קאתי דכתיב (בראשית מט, יג) זבולון לחוף ימים ישכון:,והשתא דקיימא לן דלכולי עלמא אור אורתא הוא מכדי בין לרבי יהודה ובין לר' מאיר חמץ אינו אסור אלא משש שעות ולמעלה ונבדוק בשית,וכי תימא זריזין מקדימין למצות נבדוק מצפרא דכתיב (ויקרא יב, ג) וביום השמיני ימול בשר ערלתו ותניא כל היום כולו כשר למילה אלא שזריזין מקדימים למצות שנאמר (בראשית כב, ג) וישכם אברהם בבקר,אמר רב נחמן בר יצחק בשעה שבני אדם מצויין בבתיהם ואור הנר יפה לבדיקה,אמר אביי הילכך האי צורבא מרבנן לא לפתח בעידניה באורתא דתליסר דנגהי ארבסר דלמא משכא ליה שמעתיה ואתי לאימנועי ממצוה,בעו מיניה מרב נחמן בר יצחק המשכיר בית לחברו בארבעה עשר על מי לבדוק על המשכיר לבדוק דחמירא דידיה הוא או דלמא על השוכר לבדוק דאיסורא ברשותיה קאי ת"ש המשכיר בית לחברו על השוכר לעשות לו מזוזה,התם הא אמר רב משרשיא מזוזה חובת הדר היא הכא מאי אמר להו רב נחמן בר יצחק תנינא המשכיר בית לחברו אם עד שלא מסר לו מפתחות חל ארבעה עשר על המשכיר לבדוק ואם משמסר לו מפתחות חל ארבעה עשר על השוכר לבדוק,בעו מיניה מרב נחמן בר יצחק המשכיר בית לחברו בארבעה עשר חזקתו בדוק או אין חזקתו בדוק למאי נ"מ לישייליה דליתיה להאי דלשיוליה לאטרוחי להאי מאי,אמר להו רב נחמן בר יצחק תניתוה הכל נאמנים על ביעור חמץ אפילו נשים אפילו עבדים אפילו קטנים מאי טעמא מהימני | 4a. The Gemara relates: b Rav /b was b the son of Rabbi Ḥiyya’s /b half b brother and the son of /b Rabbi Ḥiyya’s half b sister, /b as Ayevu, Rav’s father, married his own stepsister, Imma. b When /b Rav b ascended there, /b to Eretz Yisrael, Rabbi Ḥiyya b said to /b Rav: b Is /b your father, b Ayevu, alive? He said to him, /b replying with a question: b Is /b your sister, b Imma, alive? He said to him: /b Indeed, b is Imma alive? He said to him: Is Ayevu alive? /b Upon hearing this, Rabbi Ḥiyya understood that both Ayevu and Imma had passed away, and Rav did not wish to say so explicitly.,Rabbi Ḥiyya b said to his attendant: Remove my shoes and carry my garments after me to the bathhouse. /b The Gemara comments: b Learn from /b Rabbi Ḥiyya’s instructions b three /b i halakhot /i . b Learn from it /b that b wearing shoes /b is b prohibited /b for b a mourner, /b which is why he instructed his servant to remove his shoes. b And learn from it /b that for b distant tidings /b mourning b is practiced only one day. /b One who receives tidings of the death of a relative more than thirty days after he died, does not mourn for seven days. The i halakhot /i of mourning apply for only a single day. b And learn from it /b that with regard to the i halakhot /i of mourning, the legal status of b part of the day is like /b that b of an entire /b day. The Gemara derives this i halakha /i from the fact that Rabbi Ḥiyya removed his shoes and immediately thereafter went to the bathhouse, an act that is prohibited for a mourner. He was permitted to do so because the restrictions of the mourning period were no longer in effect after briefly going without shoes.,With regard to the precision required in language, the Gemara relates: b A certain /b man b would /b regularly b say /b whenever involved in conflict: b Adjudicate my case [ i dunu dini /i ]. /b The Sages b said: Learn from it /b that b he descends from /b the tribe of b Dan, as it is written: “Dan will judge [ i yadin /i ] his people like one of the tribes of Israel” /b (Genesis 49:16). He expressed himself that way due to his lineage.,The Gemara relates a similar incident: b A certain /b man b would /b regularly b walk and say: The bushes on the seashore are cypresses /b ( i ge’onim /i ), i.e., items located by the sea are more beautiful than those found in other places. b They examined /b his lineage b and found that he descends from /b the tribe of b Zebulun, as it is written: “Zebulun shall dwell by the seashore” /b (Genesis 49:13). That explains his love of all things close to the sea.,The Gemara returns to the issue of the search for leaven. b And now that we maintain that everyone agrees /b the word b i or /i /b in the mishna b is evening, /b consider the following: b After all, both according to /b the opinion of b Rabbi Yehuda and according to /b that of b Rabbi Meir, /b who disagree with regard to the deadline decreed by the Sages to remove all leaven, b it is prohibited /b to derive benefit from b leavened bread /b by Torah law b only from the sixth hour /b of the day b and onward. And /b if so, b let us search /b for leaven at b six /b hours of the day, and eliminate the leaven at that point., b And lest you say /b that this i halakha /i is in accordance with the principle that b the vigilant are early /b in the performance b of mitzvot, let us search in the morning. /b The principle: The vigilant are early in the performance of mitzvot, is derived, b as it is written: “And on the eighth day the flesh of his foreskin shall be circumcised” /b (Leviticus 12:3). b And it was taught /b in a i baraita /i : b The entire day is suitable for /b performance of the mitzva of b circumcision; however, the vigilant are early /b in the performance b of mitzvot, /b and circumcise in the morning. b As it is stated /b with regard to the binding of Isaac: b “And Abraham arose early in the morning” /b (Genesis 22:3) after hearing God’s command. This indicates that Abraham arose early in his eagerness to perform God’s commandment.,The Gemara cites an answer to its initial question of why the search for leaven is not conducted in the morning. b Rav Naḥman bar Yitzḥak said: /b One searches for leaven b in /b the evening as it is b a time when people are found in their homes, /b and they have the opportunity to perform the search. b And /b furthermore, b the light of the lamp is favorable for /b conducting a b search /b specifically at night. As the search is conducted with a lamp, it is preferable to search at night., b Abaye said: Therefore, /b in light of the above i halakha /i , b a Torah scholar should not begin his /b regularly scheduled b period /b of Torah study b in the evening /b at the conclusion b of the thirteenth /b of Nisan b that /b is b the evening of the fourteenth, /b as b perhaps he will become engrossed in the i halakha /i /b he is studying b and will come to be prevented from /b performing the b mitzva /b of searching for leaven., b They raised a dilemma before Rav Naḥman bar Yitzḥak: /b With regard to b one who lets a house to another on the fourteenth /b of Nisan, b upon whom /b is it incumbent b to search /b for leaven? Is it incumbent b upon the lessor to search /b for leaven, b as the leavened bread is his; or /b is it b perhaps /b incumbent b upon the lessee to search, as the /b source of the b prohibition is in his domain /b since he will be living in the house during Passover? He answered: b Come /b and b hear /b an answer from a i baraita /i : With regard to b one who lets a house to another, /b the obligation is b upon the lessee to affix a i mezuza /i for it. /b Apparently, the person renting the house is obligated to perform the mitzvot connected to the house.,The Gemara rejects this proof: b There, /b in the case of i mezuza /i , b didn’t Rav Mesharshiya say: /b Affixing b a i mezuza /i is the obligation of the resident? /b The fact is that the owner of an uninhabited house is not obligated to affix a i mezuza /i to its doors. If so, the question remains, b what is /b the i halakha /i b here? Rav Naḥman bar Yitzḥak said to them /b that b we /b already b learned /b the resolution to this dilemma in a i baraita /i : b One who rents a house to another, if before he delivered the keys to /b the renter b the fourteenth /b of Nisan b began, /b the obligation is b upon the lessor to search /b for leaven. b And if /b it was b after he delivered the keys to him /b that b the fourteenth began, /b the obligation is b upon the lessee to search /b for leaven., b They raised /b another b dilemma before Rav Naḥman bar Yitzḥak: /b With regard to b one who lets a house to another on the fourteenth /b of Nisan, is b its presumptive status /b that it has been b searched or /b is b it not its presumptive status that it has been searched? /b The Gemara asks: b What is the practical difference /b between these possibilities? b Let him ask /b the owner of the house. The Gemara responds: The situation here is one b where /b the owner is b not /b here b to ask him. /b The dilemma is whether or not b to impose upon /b the renter to search for the leaven. b What is /b the i halakha /i ?, b Rav Naḥman bar Yitzḥak said to them /b that b we /b already b learned /b the resolution to this dilemma based on a related i baraita /i : b Everyone is believed /b to provide testimony b about the elimination of leavened bread; even women, even slaves, /b and b even minors. /b Although these people are typically not relied upon to deliver testimony, they are believed when they provide testimony that they have eliminated leaven. The Gemara asks: b What is the reason /b that b they are believed? /b |
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122. Babylonian Talmud, Qiddushin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Rubenstein (2003), The Culture of the Babylonian Talmud. 178| 25a. יתרת וחתכה עבד יוצא בהן לחירות אמר רב הונא והוא שנספרת על גב היד:,סבי דנזוניא לא אתו לפירקיה דרב חסדא אמר ליה לרב המנונא זיל צנעינהו אזל אמר להו מאי טעמא לא אתו רבנן לפירקא אמרו ליה אמאי ניתי דבעינן מיניה מילתא ולא פשט לן אמר להו מי בעיתו מינאי מידי ולא פשיטנא לכו,בעו מיניה עבד שסרסו רבו בבצים מהו כמום שבגלוי דמי או לא לא הוה בידיה אמרו לו מה שמך אמר להו המנונא אמרו ליה לאו המנונא אלא קרנונא,אתא לקמיה דרב חסדא א"ל מתניתא בעו מינך דתנן עשרים וארבעה ראשי אברים שבאדם כולם אין מטמאין משום מחיה,ואלו הם ראשי אצבעות ידים ורגלים וראשי אזנים וראש החוטם וראש הגוייה וראשי דדים שבאשה רבי יהודה אומר אף שבאיש ותני עלה בכולם עבד יוצא בהם לחירות רבי אומר אף הסירוס בן עזאי אומר אף הלשון,אמר מר רבי אומר אף הסירוס סירוס דמאי אילימא סירוס דגיד היינו גוייה אלא לאו סירוס דביצים,רבי אומר אף הסירוס ורבי לשון לא ורמינהו הרי מי שהיה מזה ונתזה הזאה על פיו רבי אומר היזה וחכמים אומרים לא היזה,מאי לאו על לשונו לא על שפתיו על שפתיו פשיטא מהו דתימא זימנא דחלים שפתיה קמ"ל,והתניא על לשונו ועוד תניא ושניטל רוב הלשון רבי אומר רוב המדבר שבלשונו,אלא רבי אומר סירוס ולא מיבעיא לשון בן עזאי אמר לשון אבל סירוס לא ומאי אף אקמייתא אי הכי נקדמה דבן עזאי ברישא,תנא שמעה לדרבי וקבעה ושמעה לדבן עזאי ותני ומשנה לא זזה ממקומה,אמר עולא הכל מודים בלשון לענין טומאה דגלוי הוא אצל השרץ מ"ט (ויקרא טו, ה) אשר יגע בו אמר רחמנא והאי נמי בר נגיעה הוא,לענין טבילה כטמון דמי מ"ט (ויקרא טו, יג) ורחץ בשרו במים אמר רחמנא מה בשרו מאבראי אף כל מאבראי,לא נחלקו אלא לענין הזאה רבי מדמי לה לטומאה ורבנן מדמו לה לטבילה,ותרוייהו בהאי קרא קמיפלגי (במדבר יט, יט) והזה הטהור על הטמא וגו' רבי סבר והזה הטהור על הטמא ביום השלישי וביום השביעי וחטאו,רבנן סברי וחטאו ביום השביעי וכבס בגדיו ורחץ במים,ורבנן נמי נדמייה לטומאה טהרה מטהרה הוה ליה למילף ורבי נדמייה לטבילה וכבס בגדיו הפסיק הענין,וסבר רבי לענין טבילה כטמון דמי והאמר רבין אמר רב אדא אמר רבי יצחק מעשה בשפחה של בית רבי שטבלה ועלתה ונמצא עצם בין שיניה והצריכה רבי טבילה אחרת,נהי דביאת מים לא בעינן מקום הראוי לבוא בו מים בעינן,כדרבי זירא דאמר רבי זירא כל הראוי לבילה אין בילה מעכבת בו ושאינו ראוי לבילה בילה מעכבת בו | 25a. b an extra /b finger, i.e., six fingers on his hand, b and /b the master b severed it, /b the b slave is emancipated by means of /b this injury. b Rav Huna says: And this /b i halakha /i applies b when /b the finger b can be counted along the back of the hand, /b i.e., the extra finger is on the same line as the others. If it protrudes from another spot, then it is not classified as a finger but a mere growth, and destroying it is not considered the removal of a limb.,§ The Gemara relates: b The Elders of /b the city of b Nezonya did not come to Rav Ḥisda’s lecture. /b Rav Ḥisda b said to Rav Hamnuna: Go /b and b ostracize them [ i tzaninhu /i ] /b because they act disrespectfully toward the Sages. Rav Hamnuna b went /b and b said to /b the Elders of Nezonya: b What is the reason that the rabbis did not come to the lecture? They said to him: Why should we come, as we asked him /b about b a matter and he did not resolve it for us. /b We have nothing to learn from him. Rav Hamnuna b said to them: Have you asked me anything that I did not resolve for you? /b Ask me your question., b They raised /b the following b dilemma before him: /b With regard to b a slave whose master castrates his testicles, what is /b the i halakha /i ? b Is that considered an exposed blemish /b that is sufficient to emancipate him b or not? /b An answer to their dilemma b was not available to /b Rav Hamnuna. b They said to him: What is your name? He said to them: Hamnuna. They said to him /b in jest: You should b not /b be called b Hamnuna, /b a good hot fish; b rather, /b your name should be b Karnuna, /b a cold fish that is no longer tasty.,After this encounter Rav Hamnuna b came before Rav Ḥisda /b and told him what had happened. Rav Ḥisda b said to him: They raised before you a dilemma /b that can be resolved from b a i baraita /i , /b which was cited in connection to a mishna, and you did not know how to answer them. b As we learned /b in a mishna ( i Nega’im /i 6:7): There are b twenty-four extremities in a person, none of which can become ritually impure due to unaffected skin. /b The Torah states that if a leprous spot contains some healthy flesh, the person is immediately rendered impure (Leviticus 13:14). The i halakha /i of unaffected skin does not apply to the extremities because the priest must be able to see the entirety of the untainted area at once. Due to the shape of the twenty-four extremities, it is impossible to see the entirety of the area from a single vantage point. Consequently, the i halakha /i of unaffected skin does not apply to them., b And these are /b the twenty-four extremities: b The extremities of the fingers and toes, /b twenty in total, b and the extremities of the ears, and the extremity of the nose, and the extremity of the penis, and the extremities of the nipples of a woman. Rabbi Yehuda says: Even /b the nipples b of a man /b are included. b And it is taught in that regard /b in a i baraita /i : b A slave is emancipated for /b injuries to b all of them. /b The body parts listed with regard to leprosy are the same ones that, when injured, lead to the emancipation of a slave. b Rabbi /b Yehuda HaNasi b says: Also, the castration /b of a slave by his master entails his freedom. b Ben Azzai says: The tongue /b is b also /b considered an exposed body part, as it is exposed when one speaks. Consequently, if the master severs his slave’s tongue, the slave goes free., b The Master said /b above that b Rabbi /b Yehuda HaNasi b says: Also castration. /b The Gemara asks: b Castration of what? If we say /b that it is referring to b castration of /b the b penis, /b i.e., that the master severed the slave’s penis, b this is /b the same as the mishna that already mentioned b a penis. /b What, then, does Rabbi Yehuda HaNasi add? b Rather, is it not /b correct to say that Rabbi Yehuda HaNasi is referring to b castration of the testicles? /b If so, this i baraita /i resolves the dilemma raised by the Elders of Nezonya.,The Gemara further analyzes the i baraita /i . b Rabbi /b Yehuda HaNasi b says: Also castration, /b but he does not include the tongue, unlike ben Azzai. The Gemara inquires: b And /b according to b Rabbi /b Yehuda HaNasi, is the b tongue not /b considered exposed? b And /b the Gemara b raises a contradiction /b from the following: In a case b where one was sprinkling /b the purification water of the red heifer on another person in order to purify him from ritual impurity imparted by a corpse, b and a sprinkling /b of water b landed on his mouth, Rabbi /b Yehuda HaNasi b says: He has sprinkled, /b i.e., this is a valid form of sprinkling and the impure person is purified. b And the Rabbis say: He has not sprinkled, /b i.e., this is an invalid form of sprinkling because water of purification must be sprinkled on exposed limbs.,The Gemara clarifies the difficulty from this i baraita /i : b What, is it not /b the case that this is referring to a situation where water was sprinkled b on his tongue, /b which would indicate that Rabbi Yehuda HaNasi maintains that the tongue is an exposed limb? The Gemara rejects this suggestion: b No, /b this is referring to one who had water sprinkled b on his lips. /b The Gemara asks: If it was sprinkled b on his lips, isn’t it obvious /b that he is ritually pure, as the lips are exposed? The Gemara answers: It is necessary to state this, b lest you say /b that at b times, he closes his lips /b tightly, and consequently they should be considered an unexposed part of the body. Therefore, the i baraita /i b teaches us /b that according to Rabbi Yehuda HaNasi one’s lips are considered exposed.,The Gemara further asks: b But isn’t it taught /b explicitly in a i baraita /i that if one had water sprinkled b on his tongue /b he is ritually pure according to Rabbi Yehuda HaNasi? b And it is further taught /b in a i baraita /i dealing with the blemishes of priests and offerings b that /b if b most of his tongue was removed, /b this is a blemish; and b Rabbi /b Yehuda HaNasi b says: /b This is referring to a case where the part removed was b most of the part of his tongue /b that b he uses for speaking /b and pronouncing words, which is the tip of the tongue, not most of its length. This indicates that Rabbi Yehuda HaNasi maintains that if the tongue is removed, that is considered a blemish., b Rather, /b the i baraita /i should be explained as follows. b Rabbi /b Yehuda HaNasi b says: Castration /b is included, b and it is not necessary /b to say that if the slave’s b tongue /b is removed he is emancipated, as the tongue is exposed. b Ben Azzai says: /b The loss of his b tongue /b emancipates him, b but castration /b does b not. And what /b is the meaning of the term: b Also, /b in the i baraita /i , which indicates that ben Azzai is adding to Rabbi Yehuda HaNasi’s statement? He is adding b to the first /b statement of the first i tanna /i , not to the immediately preceding ruling of Rabbi Yehuda HaNasi. The Gemara asks: b If so, /b the statement b of ben Azzai should be first, /b as he adds one item, i.e., the tongue, to the ruling of the first i tanna /i , while Rabbi Yehuda HaNasi further adds the case of castration to ben Azzai’s opinion.,The Gemara answers: The i baraita /i should have been formulated in this manner, but the b i tanna /i /b first b heard /b the opinion of b Rabbi /b Yehuda HaNasi b and set it /b in his version of the i baraita /i , b and /b afterward b he heard /b the opinion of b ben Azzai and taught /b it at the end. b And /b although it would be appropriate to change the order of the statements, he did not do so because b a mishna does not move from its place. /b Once it has been taught in a certain manner, the i tanna /i will not change the text of a mishna, in order to avoid confusion., b Ulla says: All concede with regard to a tongue /b that b in the matter of ritual impurity it is /b considered b exposed with respect to a dead creeping animal /b and other items that impart impurity. In other words, if an individual comes into contact with a source of ritual impurity with his tongue, he is rendered impure. b What is the reason /b for this? b The Merciful One states: “Whom he touches” /b (Leviticus 15:11), b and this /b tongue b can also touch. /b It is possible for one to touch objects with his tongue.,Similarly, all agree about a tongue with regard b to the matter of immersion /b that the tongue b is considered concealed, /b and therefore one need not open his mouth so that the water touches his tongue. For an immersion to be valid, the water must come into contact with the entire outside of one’s body. Ulla teaches that this does not include the tongue. b What is the reason /b for this? b The Merciful One states: “And he shall immerse his flesh in water” /b (Leviticus 15:13). b Just as his flesh is on the outside, so too everything /b that requires immersion is b on the outside, /b and this does not include what is ordinarily on the inside., b They disagreed only /b with regard b to /b whether the tongue is considered exposed or concealed in b the matter of sprinkling. Rabbi /b Yehuda HaNasi b compares /b sprinkling b to impurity, /b where the tongue is considered exposed, b and the Rabbis compare it to immersion, /b where the tongue is considered concealed.,The Gemara comments: b And /b the b two of them disagree with regard to /b the meaning of b this verse: “And the pure person shall sprinkle upon the impure person /b on the third day and on the seventh day, and he shall purify him on the seventh day and he shall wash his clothes and immerse in water and he shall become pure in the evening” (Numbers 19:19). b Rabbi /b Yehuda HaNasi b maintains /b that the verse should be read as: b “And the pure person shall sprinkle upon the impure person on the third day and on the seventh day, and he shall purify him.” /b This indicates that sprinkling is compared to ritual impurity, which means that it is effective if the water lands on any part of the body that can become impure.,Conversely, b the Rabbis maintain /b that one should read the phrase “and he shall purify him” with the last part of the verse, as follows: b “And he shall purify him on the seventh day and he shall wash his clothes and immerse in water.” /b According to this reading, sprinkling is compared to immersion, which means that the water must be sprinkled on part of the body that requires immersion.,The Gemara asks: b And /b with regard to the opinion of b the Rabbis as well, let us compare /b sprinkling b to impurity. /b The Gemara answers: b One should derive purification from purification. /b Just as immersion is a method of purification, so too sprinkling is a method of purification, and therefore it is appropriate to compare these two cases. The Gemara asks from the other perspective: b And /b with regard to the opinion of b Rabbi /b Yehuda HaNasi, b let us compare /b sprinkling b to immersion. /b The Gemara answers that the phrase b “and he shall wash his clothes” concludes /b the discussion of b that matter, /b i.e., this expression indicates that a new clause begins from here, and therefore sprinkling should not be compared to immersion but to impurity, which is mentioned prior to it.,The Gemara asks: b But /b does b Rabbi /b Yehuda HaNasi b maintain /b with regard b to the matter of immersion /b that the tongue b is considered concealed? But doesn’t Ravin say /b that b Rav Adda says /b that b Rabbi Yitzḥak says: /b There was b an incident involving a maidservant of the household of Rabbi /b Yehuda HaNasi b who immersed /b herself, b and she ascended /b from her immersion b and a bone was found between her teeth, and Rabbi /b Yehuda HaNasi b required her /b to perform b another immersion? /b This indicates that according to Rabbi Yehuda HaNasi one may not have a foreign object even inside one’s mouth during immersion. If so, the tongue should require immersion as well.,The Gemara answers: That is no proof, as it is b granted that we do not require immersion in water, /b i.e., the water need not actually enter one’s mouth. But b we require /b that the mouth be b a place /b that is b fit for water to enter. /b If there is a foreign object, the water cannot enter that spot.,This is b in accordance with that /b statement of b Rabbi Zeira. As Rabbi Zeira says /b with regard to meal-offerings: For b any /b amount of flour b suitable for mingling /b with oil in a meal-offering, b mingling is not indispensable for it. /b Although it is a mitzva to mingle the flour and oil i ab initio /i , if they were not mingled the meal-offering is still valid. b But /b for b any /b amount of flour b not suitable for mingling, mingling is indispensable for it, /b and such a meal-offering is invalid. The principle is: i Ab initio /i requirements prevent the fulfillment of a mitzva in situations where they are not merely absent but impossible. Here too, although there is no need for the water to actually enter the concealed spaces of the body, it is still necessary that these places be fit for immersion without the interposition of a foreign object. |
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123. Babylonian Talmud, Rosh Hashanah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •eliezer, r. Found in books: Rubenstein (2003), The Culture of the Babylonian Talmud. 178| 13a. ודלמא לא עייל כלל וקאמר רחמנא תשמט ותיזיל עד חג הסוכות,לא סלקא דעתך דכתיב (שמות כג, טז) וחג האסיף בצאת השנה מאי אסיף אילימא חג הבא בזמן אסיפה הכתיב באספך,אלא מאי אסיף קציר וקים להו לרבנן דכל תבואה שנקצרה בחג בידוע שהביאה שליש לפני ראש השנה וקא קרי לה בצאת השנה,א"ל ר' ירמיה לר' זירא וקים להו לרבנן בין שליש לפחות משליש א"ל לאו אמינא לך לא תפיק נפשך לבר מהלכתא כל מדות חכמים כן הוא,בארבעים סאה הוא טובל בארבעים סאה חסר קורטוב אינו יכול לטבול בהן כביצה מטמא טומאת אוכלין כביצה חסר שומשום אינו מטמא טומאת אוכלין,שלשה על שלשה מטמא מדרס שלשה על שלשה חסר נימא אחת אינו מטמא מדרס,הדר א"ר ירמיה לאו מילתא היא דאמרי דבעו מיניה חברייא מרב כהנא עומר שהקריבו ישראל בכניסתן לארץ מהיכן הקריבוהו אם תאמר דעייל ביד נכרי (ויקרא כג, י) קצירכם אמר רחמנא ולא קציר נכרי,ממאי דאקריבו דלמא לא אקריבו לא ס"ד דכתיב (יהושע ה, יא) ויאכלו מעבור הארץ ממחרת הפסח ממחרת הפסח אכול מעיקרא לא אכול דאקריבו עומר והדר אכלי מהיכן הקריבו,אמר להן כל שלא הביא שליש ביד נכרי,ודלמא עייל ולא קים להו אלא קים להו הכא נמי קים להו,ודלמא לא עייל כלל אבל היכא דעייל ריבעא בין שליש לפחות משליש לא קים להו,לא סלקא דעתך דכתיב (יהושע ד, יט) והעם עלו מן הירדן בעשור לחדש ואי ס"ד דלא עייל כלל בחמשה יומי מי קא מליא,אלא מאי דעייל רבעא או דנקא אכתי בחמשה יומי מי קא מליא אלא מאי אית לך למימר (דניאל יא, מא) ארץ צבי כתיב בה ה"נ ארץ צבי כתיב בה,מתקיף לה רבי חנינא ומי מצית אמרת דהאי אסיף קציר הוא והכתיב (דברים טז, יג) באספך מגרנך ומיקבך ואמר מר בפסולת גורן ויקב הכתוב מדבר,א"ר זירא הא מילתא הואי בידן ואתא רבי חנינא שדא ביה נרגא,אלא מנלן כדתניא רבי יונתן בן יוסף אומר (ויקרא כה, כא) ועשת את התבואה לשלש השנים | 13a. b But perhaps /b the verse is referring to produce that b did not grow at all /b during the seventh year, b and /b nevertheless, b the Merciful One states /b in the Torah that all the i halakhot /i of the Sabbatical Year b continue to apply until the festival of i Sukkot /i /b of the eighth year.,The Gemara answers: b It should not enter your mind /b to say this, b as it is written: “And the festival of gathering, which is at the end of the year, /b when you have gathered in your labors out of the field” (Exodus 23:16). b What is /b the meaning of b “gathering”? If we say /b that it means: b A Festival that comes at the time of gathering /b the crops, b isn’t it /b already b written: “When you have gathered /b in your labors”? There is no need to repeat this a second time., b Rather, what is /b meant here by b “gathering”? /b It means b harvesting. And the Sages have /b an accepted b tradition that any grain that /b reaches full growth so that it b is harvested on the festival /b of i Sukkot /i b is known /b to b have reached one-third /b of its growth b before Rosh HaShana, and /b the Torah b calls /b that period of the year until i Sukkot /i b “at the end of the year,” /b thereby indicating that it is still subject to the i halakhot /i governing the previous year.,§ b Rabbi Yirmeya said to Rabbi Zeira: And are the Sages /b able to b discern /b precisely b between /b produce that reached b one-third /b of its growth b and /b produce that reached b less than one-third /b of its growth? Rabbi Zeira b said to him: Do I not /b always b tell you that you must not take yourself out /b of the bounds of b the i halakha /i ? All the measures of the Sages are like this; /b they are precise and exact.,For example, b one who immerses himself in /b a ritual bath containing b forty i se’a /i /b of water is rendered pure, but b in forty i se’a /i less /b the tiny amount of b a i kortov /i , /b he b cannot immerse /b and become pure b in them. /b Similarly, b an egg-bulk /b of impure food b can render /b other b food ritually impure, /b but b an egg-bulk less /b even the tiny amount of b a sesame /b seed b does not render food ritually impure. /b ,So too, a piece of cloth b three by three /b handbreadths in size b is susceptible to ritual impurity /b imparted by b treading, /b but a piece of cloth b three by three /b handbreadths b less one hair [ i nima /i ] is not susceptible to ritual impurity /b imparted by b treading. /b , b Rabbi Yirmeya then said: What I said is nothing, /b and my question had no basis, as it can be demonstrated that the Sages know how to determine that produce has reached one-third of its growth. b As Rav Kahana was /b once b asked by the /b other b colleagues /b of the academy as follows: With regard to b the i omer /i /b offering b that the Jewish people brought when they /b first b entered Eretz Yisrael /b in the days of Joshua, b from where did they bring it? If you say /b that this i omer /i offering was brought from grain b that grew in the possession of a gentile, /b there is a difficulty, as b the Merciful One states /b in the Torah: “You shall bring an i omer /i of the first fruits of b your harvest /b to the priest” (Leviticus 23:13), from which it can be derived that it must be your harvest, grown in the possession of a Jew, b and not the harvest of a gentile. /b ,The Gemara first questions the assumption of Rav Kahana’s colleagues: b From where /b is it known b that /b the Jewish people actually b brought /b an i omer /i offering that year? b Perhaps they did not offer /b it at all. The Gemara rejects this argument: b It should not enter your mind /b to say this, b as it is written: “And they did eat of the produce of the land on the next day after Passover” /b (Joshua 5:11), which teaches: Only b on the next day after Passover did they eat /b from the new grain, but b initially they did not eat /b from it. Why? It is b because they /b first b brought the i omer /i /b offering on the sixteenth of Nisan as is required, b and /b only b afterward did they eat /b from the new grain. Therefore the question remains: b From where did they bring /b the i omer /i offering?,Rav Kahana b said to them: Anything that /b came into the possession of a Jew and b did not reach one-third /b of its growth b in the possession of a gentile /b is fit to be harvested for the sake of the i omer /i offering.,Rabbi Yirmeya concludes his proof: But there, too, one might ask: b Perhaps /b the grain b had /b in fact already b reached /b one-third of its growth, b but they could not discern /b with certainty between grain that had reached one-third of its growth and grain that had not. b Rather, /b you must say that b they were able to discern /b with certainty. b Here, too, /b you can say that the Sages b can discern /b with certainty between produce that has reached one-third of its growth before Rosh HaShana and produce that has not.,The Gemara asks: This is not absolute proof, b as perhaps /b the Jewish people brought the i omer /i offering from grain that b did not grow at all /b before they conquered the land, and the distinction was evident to all. b But where /b produce b reached one quarter /b of its growth, the Sages b cannot discern /b with certainty the difference b between one-third and less than one-third. /b ,The Gemara answers: b It should not enter your mind /b to say this, b as it is written: “And the people came up from the Jordan on the tenth day of the /b first b month” /b (Joshua 4:19). b And if /b it b enters your mind /b to say b that /b the grain b had not grown at all /b before the Jewish people entered the land, b could it have reached full growth in /b just b five days? /b ,The Gemara rejects this argument: b Rather, what /b can one say? b That /b the grain b had reached one quarter or one-sixth [ i danka /i ] /b of its growth before the Jewish people conquered the land? This too is difficult, as one can b still /b ask: b Could /b the grain b have reached full growth in /b just b five days? Rather, what have you to say? /b One could say that with regard to Eretz Yisrael b it is written: “The land of the deer” /b (Daniel 11:41), implying that the grain of Eretz Yisrael ripens with the swiftness of a deer. b Here, too, /b one can say that b “the land of the deer” is written /b with regard to Eretz Yisrael and applies to the ripening of the grain, so that it can ripen in just a few days.,§ b Rabbi Ḥanina strongly objects to /b the proof brought from the verse in Exodus cited above, which refers to i Sukkot /i as the festival of gathering: b How can you say /b that b this “gathering” means harvesting? But isn’t it written: /b “You shall observe the festival of i Sukkot /i seven days, b after you have gathered in from your threshing floor and from your winepress” /b (Deuteronomy 16:13), b and the Master said /b about this: b The verse speaks /b here b of the waste of the threshing floor and the winepress, /b which is used to make the roof of the i sukka /i . If so, the gathering mentioned with regard to the festival of i Sukkot /i is referring not to harvesting but to gathering straw from the threshing floor., b Rabbi Zeira said /b about this: b This matter was in our hands, /b i.e., I thought that we had solid proof that the years for produce follow the first third of its growth, b but Rabbi Ḥanina came and cast an axe upon it, /b cutting it down, as Rabbi Ḥanina’s objection has totally nullified the proof.,The Gemara asks: b Rather, from where do we /b derive that the years for produce follow the first third of its growth? The Gemara answers: b As it is taught /b in a i baraita /i that b Rabbi Yonatan ben Yosef says: /b The verse states: b “And it shall bring forth fruit for the three years” /b (Leviticus 25:21); |
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124. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Rubenstein (2003), The Culture of the Babylonian Talmud. 178| 30b. ודכולי עלמא כרבנן דפליגי עליה דרבי יהושע בן קרחה והכא באקושי הגדה לראיה קא מיפלגי מר סבר מקשינן הגדה לראיה ומר סבר לא מקשינן,רבי שמעון בן אליקים הוה משתקיד עליה דר' יוסי ברבי חנינא למסמכיה ולא קא מיסתייע מילתא יומא חד הוה יתיב קמיה דר' יוחנן,אמר להו מי איכא דידע הלכה כרבי יהושע בן קרחה או לא א"ל רבי שמעון בן אליקים דין ידע אמר ליה לימא איזו אמר ליה ליסמכיה מר ברישא סמכיה,אמר ליה בני אמור לי כיצד שמעת א"ל כך שמעתי שמודה ר' יהושע בן קרחה לרבי נתן,אמר לזה הוצרכתי השתא ומה עיקר ראיה בהדי הדדי אמר ר' יהושע בן קרחה לא בעינן הגדה מיבעיא,א"ל הואיל ועלית לא תרד אמר ר' זירא שמע מינה גברא רבה כיון דסמיך סמיך,א"ר חייא בר אבין אמר רב הלכה כר' יהושע בן קרחה בין בקרקעות בין במטלטלין,עולא אמר הלכה כרבי יהושע בן קרחה בקרקעות אבל לא במטלטלין,א"ל אביי הלכה מכלל דפליגי והאמר ר' אבא א"ר הונא אמר רב מודים חכמים לרבי יהושע בן קרחה בעדות קרקע,ותני רב אידי בר אבין בנזיקין דבי קרנא מודין חכמים לרבי יהושע בן קרחה בעדות בכור ובעדות קרקע ובעדות חזקה וכן שבבן ושבבת,גברא אגברא קא רמית מר סבר פליגי ומר סבר לא פליגי,מאי וכן שבבן ושבבת אילימא אחד אומר אחת בגבה ואחד אומר אחת בכריסה האי חצי דבר וחצי עדות הוא,אלא אחד אומר שתים בגבה ואחד אומר שתים בכריסה,אמר רב יוסף אנא אמינא משמיה דעולא הלכה כרבי יהושע בן קרחה בין בקרקעות בין במטלטלין ורבנן דאתו ממחוזא אמרי אמר ר' זירא משמיה דרב בקרקעות אין אבל לא במטלטלין,רב לטעמיה דאמר רב הודאה אחר הודאה הודאה אחר הלואה מצטרפי,הלואה אחר הלואה הלואה אחר הודאה לא מצטרפי,אשכחיה רב נחמן בר יצחק לרב הונא בריה דרב יהושע א"ל מאי שנא הלואה אחר הלואה דלא דמנה דקא חזי האי לא קא חזי האי הודאה אחר הודאה נמי אמנה דקא מודה קמי האי לא מודי קמי האי,דא"ל להאי בתרא בהאי מנה דאודיי ליה קמך אודיי ליה נמי קמי פלוני,אכתי בתרא ידע קמא לא ידע,דהדר אזיל א"ל לקמא האי מנה דאודיי ליה קמך אודיי ליה נמי קמי פלוני א"ל תנוח דעתך שהתנחת את דעתי,א"ל מאי ניחותא דרבא ואיתימא רב ששת שדא בה נרגא לאו היינו הודאה אחר הלואה,אמר ליה היינו דשמיע לי עלייכו דרמיתו דיקלי וזקפיתו להו,נהרדעי אמרי בין הודאה אחר הודאה בין הודאה אחר הלואה בין הלואה אחר הלואה בין הלואה אחר הודאה מצטרפות כמאן כר' יהושע בן קרחה,אמר רב יהודה עדות המכחשת זו את זו בבדיקות כשרה בדיני ממונות,אמר רבא מסתברא מילתיה דרב יהודה באחד אומר בארנקי שחורה ואחד אומר בארנקי לבנה אבל אחד אומר מנה שחור ואחד אומר מנה לבן אין מצטרפין,וארנקי שחורה בדיני נפשות לא והאמר רב חסדא אחד אומר בסייף הרגו ואחד אומר בארירן הרגו אין זה נכון אחד אומר כליו שחורים ואחד אומר כליו לבנים הרי זה נכון | 30b. b and everyone, /b both the first i tanna /i and Rabbi Natan, holds b in accordance with /b the opinion of b the Rabbis who disagree with Rabbi Yehoshua ben Korḥa, /b and derive from this verse that it is necessary that the witnesses see the incident together, i.e., they were both present and observed the incident at the same time. b And here, /b with regard to whether or not the witnesses must testify in court together, b they disagree with regard to /b whether or not the b statement /b of the witnesses, i.e., their testimony in court, b is compared to /b their b observation /b of the incident. One b Sage, /b the first i tanna /i , b holds /b that b we compare /b their b statement to /b their b observation. /b Therefore, just as they must see the incident together, so too, they must testify together in court. b And /b one b Sage, /b Rabbi Natan, b holds /b that b we do not compare /b their statement to their observation.,The Gemara relates: b Rabbi Shimon ben Elyakim was striving to ordain Rabbi Yosei, son of Rabbi Ḥanina, and was not successful /b in his attempts. b One day, /b Rabbi Shimon ben Elyakim b was sitting before Rabbi Yoḥa /b among Rabbi Yoḥa’s other students.,Rabbi Yoḥa b said to /b his students: b Is there /b anyone b who knows /b whether the b i halakha /i /b is b in accordance with /b the opinion of b Rabbi Yehoshua ben Korḥa, or not? Rabbi Shimon ben Elyakim said to him: This /b one, Rabbi Yosei, son of Rabbi Ḥanina, b knows. /b Rabbi Yoḥa b said to him: If so, let him say. /b Rabbi Shimon ben Elyakim b said to him: Let the Master ordain him first; /b since we are all in need of his wisdom, he is fit for ordination. Rabbi Yoḥa then b ordained /b Rabbi Yosei, son of Rabbi Ḥanina.,Rabbi Yoḥa b said to him: My son, tell me what you heard. /b Rabbi Yosei, son of Rabbi Ḥanina, b said to him: This is what I heard: That Rabbi Yehoshua ben Korḥa concedes to /b the opinion of b Rabbi Natan /b that it is unnecessary for the witnesses to testify together.,Rabbi Yoḥa was disappointed, and b said: For this I needed /b to ordain him? b Now /b that with regard to the b main /b element of testimony, i.e., b observing /b the incident, b Rabbi Yehoshua ben Korḥa says we do not need /b both witnesses to see it b together, /b with regard to their b statement /b in court, b is /b it b necessary /b to explicate that there is no requirement that they testify together?,Although the statement of Rabbi Yosei, son of Rabbi Ḥanina, was unnecessary, Rabbi Yoḥa b said to him: Since you ascended, /b i.e., you were ordained, b you will not descend, /b even though it was in error. b Rabbi Zeira said: Conclude from it /b that with regard to b a great man, once he is ordained, /b even if it was due to mistaken judgment, b he is ordained. /b The ordination is not canceled.,As for the i halakha /i in this matter, b Rabbi Ḥiyya bar Avin says /b that b Rav says: /b The b i halakha /i /b is b in accordance with /b the opinion of b Rabbi Yehoshua ben Korḥa /b that it is unnecessary for the two witnesses to observe the incident together, b both with regard to /b cases of b land /b and b with regard to /b cases of b movable property. /b , b Ulla says: /b The b i halakha /i /b is b in accordance with /b the opinion of b Rabbi Yehoshua ben Korḥa with regard to land, /b which is unmovable, and therefore both testimonies are certainly about the same piece of land; b but not with regard to movable property, /b as there is a concern that they are not testifying about the same item., b Abaye said to /b Ulla: If you say that the b i halakha /i /b is in accordance with the opinion of Rabbi Yehoshua ben Korḥa with regard to land, b by inference /b you hold b that they disagree /b with regard to this matter. b But doesn’t Rabbi Abba say /b that b Rav Huna says /b that b Rav says: The Rabbis concede to /b the opinion of b Rabbi Yehoshua ben Korḥa with regard to testimony /b concerning b land? /b , b And Rav Idi bar Avin teaches in /b the i halakhot /i of b damages /b that were taught b at the school of /b the Sage b Karna: The Rabbis concede to /b the opinion of b Rabbi Yehoshua ben Korḥa /b that the witnesses do not need to see the incident together b with regard to testimony /b concerning a blemish in a male b firstborn /b kosher animal, which renders it permitted to derive benefit from it, b and with regard to testimony /b concerning ownership of b land, and with regard to testimony /b concerning b presumptive ownership /b of land. Since it is clear that they are testifying about the same land, it is unnecessary for them to see it together. b And so /b they concede with regard to testimony over the two pubic hairs b of a boy or of a girl, /b which are a sign of adulthood.,The Gemara rejects Abaye’s question: b Are you setting /b the statement of one b man against /b the statement of another b man? /b One b Sage, /b Ulla, b holds /b that the Rabbis b disagree /b with Rabbi Yehoshua ben Korḥa even with regard to land, b and /b one b Sage, /b i.e., Rav and Rav Idi, b holds /b that b they do not disagree. /b ,The Gemara asks tangentially about the statement: b And so /b they concede with regard to testimony over the two pubic hairs b of a boy or of a girl: What /b is this referring to? b If we say /b it is referring to testimony that a girl has reached majority, in which b one /b witness b says /b that he saw b one /b hair b on /b the b her /b lower b back and one /b witness b says /b that he saw b one /b hair b on her /b lower b abdomen, /b that is difficult. A girl is considered to have reached maturity when she has two pubic hairs. In this case, two witnesses separately testify that they have each seen one hair. In b this /b case each testimony is obviously invalid, as it b is half a matter and /b also b half a testimony. /b Not only does each testimony refer to one hair, which is half a matter, it is submitted by one witness, which is half a testimony. Consequently, it is obvious that the girl is not considered to have reached majority in this case., b Rather, /b it must be referring to a case where b one says /b that he saw b two /b hairs b on her /b lower b back, and /b the other b one says /b he saw b two /b hairs b on her /b lower b abdomen. /b Since they each testify that she has reached adulthood, it is unnecessary for them to see the same hairs., b Rav Yosef said: I say in the name of Ulla /b that the b i halakha /i /b is b in accordance with /b the opinion of b Rabbi Yehoshua ben Korḥa both with regard to land and with regard to movable property. But the Sages who came from Meḥoza say /b that b Rabbi Zeira says in the name of Rav: With regard to land /b the i halakha /i b is /b in accordance with the opinion of Rabbi Yehoshua ben Korḥa, b but not with regard to movable property. /b ,The Gemara comments: b Rav /b conforms b to his /b standard line of b reasoning, as Rav says: /b Testimonies of b an admission following an admission /b are combined into one; if one witness testifies that the respondent admitted in his presence that he owes the claimant, and the other witness testifies that the respondent admitted in his presence that he owes the claimant in a separate incident, their testimonies are combined. Likewise, testimonies of b an admission following a loan are combined /b into one; where one witness testifies that the respondent admitted in his presence that he owes the claimant, and the other one testifies that on a previous date the respondent borrowed money from the claimant in his presence, their testimonies are combined.,Rav continues: But testimonies of b a loan following a loan /b are not combined. If one testifies that the claimant lent the respondent one hundred dinars in his presence, and the other testifies that he lent him one hundred dinars in a separate incident in his presence, their testimonies are not combined, as they are clearly testifying about two separate loans. Similarly, testimonies of b a loan following an admission are not combined. /b If one testifies that the claimant lent money to the respondent, and the other one testifies that on an earlier date the respondent admitted to owing the claimant, their testimonies are not combined., b Rav Naḥman bar Yitzḥak encountered Rav Huna, son of Rav Yehoshua. He said to him: What is different /b about b a loan following a loan, /b in b which /b case the testimonies are b not /b combined, b as the one hundred dinars that this /b witness b saw, that /b witness b did not see? /b In the case of b an admission following an admission as well, /b perhaps b the one hundred dinars about which /b the respondent b admitted in the presence of this /b witness, b he did not admit in the presence of that /b witness. Perhaps his admissions were in reference to two separate loans, and therefore the testimonies should not be combined.,Rav Huna, son of Rav Yehoshua, answered him: The reference is to a case b where /b the respondent b said to this last /b witness: b With regard to the one hundred dinars that I admitted /b to owing b in your presence, I admitted /b to owing b them in the presence of so-and-so, /b the first witness, b as well. /b ,Rav Naḥman bar Yitzḥak asked: b Still, the last /b witness b knows /b that he is testifying about the same loan as the first witness, but b the first /b witness b does not know /b this. Since only one witness testifies that it is the same loan, the testimonies still cannot be combined.,Rav Huna, son of Rav Yehoshua, answered: It is a case b where, /b after his admission to the second witness, the respondent b went back /b and b said to the first /b witness: With regard to b those one hundred dinars that I admitted /b to owing b in your presence, I admitted /b owing b them in the presence of so-and-so as well. /b Therefore, both witnesses know that they are testifying about the same loan. Rav Naḥman bar Yitzḥak b said to him: May your mind be settled, as you have settled my mind /b and put it at ease by answering this question that was troubling me.,Rav Huna, son of Rav Yehoshua, b said to him: What is settling /b about this explanation? b As Rava, and some say Rav Sheshet, threw an ax at /b my answer, i.e., he rejected my explanation, as follows: According to this interpretation of the case of an admission following an admission, b isn’t this /b the same as b an admission following a loan? /b The case of an admission following an admission is now rendered superfluous, as it adds no new insight on the matter.,Rav Naḥman bar Yitzḥak b said to him: This is what I heard about you /b Sages of Meḥoza, b that you knock down palm trees and erect them, /b i.e., you build and then destroy what you built. After you came up with such an excellent explanation, you ruined it yourselves.,The Sages b of Neharde’a say: Whether /b it is a case of b an admission following an admission, or an admission following a loan, or a loan following a loan, or a loan following an admission, /b in all these cases the testimonies b are combined. In accordance with whose /b opinion is this? It is b in accordance with /b the opinion of b Rabbi Yehoshua ben Korḥa, /b who teaches that since both witnesses testify about a debt of one hundred dinars, it is considered like one testimony.,§ b Rav Yehuda says: Testimony /b of two witnesses b who contradict /b the testimony of b each other in /b response to the judges’ b examination /b of the details of the story b is valid in /b cases of b monetary law, /b although a contradiction of this type disqualifies testimony in cases of capital law., b Rava says: The statement of Rav Yehuda is reasonable in /b a case where b one /b witness b says: /b The money was b in a black purse [ i be’arnaki /i ], and /b the other b one says: /b It was b in a white purse. /b Since this is a secondary detail, they may not remember it accurately. b But /b if b one says: /b He lent him b a black coin, /b i.e., the coin was dark, b and /b the other b one says: /b He lent him b a white coin, /b the testimonies b are not combined. /b Since they contradict each other with regard to a characteristic of the money itself, one is probably lying.,The Gemara challenges Rabbi Yehuda’s ruling: b And /b if witnesses contradict each other with regard to secondary details such as b a black purse in /b cases of b capital law, /b is it the case that their testimony is b not /b accepted? b But doesn’t Rav Ḥisda say: /b In a case where b one /b of the witnesses b says: /b The murderer b killed /b the victim b with a sword, and one /b of the witnesses b says: /b The murderer b killed /b the victim b with an i ariran /i , /b another type of weapon, b this is not congruent /b testimony, as this is a clear contradiction. But if b one /b of the witnesses b says: /b The murderer’s b garments /b were b black, and one /b of the witnesses b says: /b The murderer’s b garments /b were b white, this is congruent /b testimony, as this is not a meaningful discrepancy. |
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125. Babylonian Talmud, Taanit, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 495| 26a. אלא על נפש שבעה וכרס מלאה איני והא רב פפא איקלע לבי כנישתא דאבי גובר וגזר תענית וירדו להם גשמים עד חצות ואמר הלל ואחר כך אכלו ושתו שאני בני מחוזא דשכיחי בהו שכרות:, br br big strongהדרן עלך סדר תעניות אלו /strong /big br br,מתני׳ big strongבשלשה /strong /big פרקים בשנה כהנים נושאין את כפיהן ארבע פעמים ביום בשחרית במוסף במנחה ובנעילת שערים בתעניות ובמעמדות וביום הכפורים,אלו הן מעמדות לפי שנאמר (במדבר כח, ב) צו את בני ישראל את קרבני לחמי וכי היאך קרבנו של אדם קרב והוא אינו עומד על גביו,התקינו נביאים הראשונים עשרים וארבעה משמרות על כל משמר ומשמר היה מעמד בירושלים של כהנים של לוים ושל ישראלים,הגיע זמן המשמר לעלות כהנים ולוים עולים לירושלים וישראל שבאותו משמר מתכנסין לעריהן וקוראין במעשה בראשית (ואנשי המעמד היו מתענין ארבעה ימים בשבוע מיום ב' ועד יום חמישי ולא היו מתענין ערב שבת מפני כבוד השבת ולא באחד בשבת כדי שלא יצאו ממנוחה ועונג ליגיעה ותענית וימותו),ביום הראשון בראשית ויהי רקיע בשני יהי רקיע ויקוו המים בשלישי יקוו המים ויהי מאורות ברביעי יהי מאורות וישרצו המים בחמישי ישרצו המים ותוצא הארץ בששי ותוצא הארץ ויכלו השמים,פרשה גדולה קורין אותה בשנים והקטנה ביחיד בשחרית במוסף ובמנחה נכנסין וקורין על פיהן כקורין את שמע ערב שבת במנחה לא היו נכנסין מפני כבוד השבת,כל יום שיש בו הלל אין מעמד בשחרית קרבן מוסף אין בנעילה קרבן עצים אין במנחה דברי ר' עקיבא,אמר לו בן עזאי כך היה רבי יהושע שונה קרבן מוסף אין במנחה קרבן עצים אין בנעילה חזר רבי עקיבא להיות שונה כבן עזאי,זמן עצי כהנים והעם תשעה באחד בניסן בני ארח בן יהודה בעשרים בתמוז בני דוד בן יהודה בחמשה באב בני פרעוש בן יהודה בשבעה בו בני יונדב בן רכב בעשרה בו בני סנאה בן בנימן בחמשה עשר בו בני זתוא בן יהודה,ועמהם כהנים ולוים וכל מי שטעה בשבטו ובני גונבי עלי ובני קוצעי קציעות,בעשרים בו בני פחת מואב בן יהודה בעשרים באלול בני עדין בן יהודה באחד בטבת שבו בני פרעוש שניה באחד בטבת לא היה בו מעמד שהיה בו הלל וקרבן מוסף וקרבן עצים,חמשה דברים אירעו את אבותינו בשבעה עשר בתמוז וחמשה בתשעה באב בשבעה עשר בתמוז | 26a. b only on a satisfied soul and a full stomach. /b Consequently, it is preferable to return home to eat and drink so as to recite i hallel /i in the proper frame of mind. The Gemara asks: b Is that so? But Rav Pappa happened /b to come to b the synagogue of Avi Govar /b in Meḥoza, b and he decreed a fast, and rain fell for them before midday, and /b yet b he recited i hallel /i /b immediately, b and /b only afterward b they ate and drank. /b The Gemara explains: b The inhabitants of /b the city of b Meḥoza are different, as drunkenness is common among them. /b Had Rav Pappa told them to go home to eat and drink, they would have become drunk and been unable to pray.,, strong MISHNA: /strong b At three times in the year priests raise their hands /b to recite the Priestly Benediction b four times in /b a single b day, in the morning prayer, in the additional prayer, in the afternoon prayer, and /b in the evening b in the closing of the gates, /b i.e., the i ne’ila /i prayer. And these are the three times: b During /b communal b fasts /b held due to lack of rain, on which the closing prayer is recited; b and during non-priestly watches [ i ma’amadot /i ], /b when the Israelite members of the guard parallel to the priestly watch come and read the act of Creation from the Torah, as explained below; b and on Yom Kippur. /b , b These are /b the b non-priestly watches: Since it is stated: “Command the children of Israel /b and say to them: b My offering of food, /b which is presented to Me made by a fire, of a sweet savor to Me, you shall guard the sacrifice to Me in its due season” (Numbers 28:2), this verse teaches that the daily offering was a communal obligation that applied to every member of the Jewish people. The mishna asks: b But how can a person’s offering be sacrificed when he is not standing next to it? /b ,The mishna explains: Since it is impossible for the entire nation to be present in Jerusalem when the daily offering is brought, b the early prophets, /b Samuel and David, b instituted /b the division of the priests into b twenty-four priestly watches, /b each of which served for approximately one week, twice per year. b For each and every priestly watch there was /b a corresponding b non-priestly watch in Jerusalem of priests, Levites, and Israelites /b who would stand by the communal offerings for that day to represent the community., b When /b the b time arrived /b for the members of a certain b priestly watch to ascend, /b the b priests and Levites /b of that watch would b ascend to Jerusalem /b to perform the Temple service. b And /b as for b the Israelites /b assigned b to that priestly watch, /b some of them went up to Jerusalem, while the rest of them b assembled in their towns and read the act of Creation. And the members of the non-priestly watch, /b who represented the entire community that week, b would fast four days a week, from Monday until Thursday. And they would not fast on Shabbat eve, in deference to Shabbat, /b as they did not wish to start Shabbat while fasting. b And /b they did b not /b fast on Sunday, b so as not to go from rest and delight /b immediately b to exertion and fasting, and /b run the risk that they might b die /b as a result of the abrupt change.,Which portions of the Torah would the members of the non-priestly watch read on each day? b On Sunday /b they would read the portions starting with: b “In the beginning” and “Let there be a firmament” /b (Genesis 1:1–8). b On Monday /b they would read: b “Let there be a firmament” and “Let the waters be gathered” /b (Genesis 1:9–13). b On Tuesday /b they would read: b “Let the waters be gathered” and “Let there be lights” /b (Genesis 1:14–19). b On Wednesday: “Let there be lights” and “Let the waters swarm” /b (Genesis 1:20–23). b On Thursday: “Let the waters swarm” and “Let the earth bring forth” /b (Genesis 1:24–31). b On Friday: “Let the earth bring forth” /b and b “And the heaven /b and the earth b were finished” /b (Genesis 2:1–3)., b A long passage, /b consisting of six verses or more, b is read by two /b people, b and a short /b passage is read b by one, /b as one cannot read fewer than three verses from the Torah together. They read from the Torah b in the morning prayer and in the additional prayer. In the afternoon prayer /b the members of the non-priestly watch b enter /b the synagogue b and read /b the daily portion b by heart, just as one recites i Shema /i /b every day. On b Shabbat eve at the afternoon prayer, they would not enter /b the synagogue for the communal Torah readings, b in deference to Shabbat. /b ,The mishna states a principle: On b any day that has /b the recitation of b i hallel /i , /b but on which the additional offering was not sacrificed, e.g., Hanukkah, b there is no /b reading of the Torah by the b non-priestly watch in the morning prayer. /b On days that have both i hallel /i and b an additional offering, /b such as Festivals, the non-priestly watch would also b not /b read from the Torah b at the closing prayer. /b When b a wood offering /b was brought, as explained below, there was b no /b non-priestly watch b in the afternoon prayer. /b This is b the statement of Rabbi Akiva. /b , b Ben Azzai said to /b Rabbi Akiva that b this is how Rabbi Yehoshua would teach /b this i halakha /i : On days when b an additional offering /b was sacrificed, there was b no /b non-priestly watch b in the afternoon prayer. /b When b a wood offering /b was brought, there was b no /b non-priestly watch b in the closing prayer. /b Upon hearing this, b Rabbi Akiva retracted /b his ruling and began b to teach in accordance with /b the opinion of b ben Azzai. /b ,The mishna details the b times /b for b the wood /b offering b of priests and the people. /b These were private holidays specific to certain families, on which their members would volunteer a wood offering for the altar. There were b nine /b such days and families: b On the first of Nisan, the descendants of Araḥ ben Yehuda; on the twentieth of Tammuz, the descendants of David ben Yehuda; on the fifth of Av, the descendants of Parosh ben Yehuda; on the seventh of /b Av, b the descendants of Jonadab ben Rechab; on the tenth of /b Av, b the descendants of Sena’a ben Binyamin; on the fifteenth of /b Av, b the descendants of Zattu ben Yehuda. /b , b And /b included b with /b this group of Zattu ben Yehuda’s descendants b were /b other b priests; and Levites; and anyone who erred with regard to his tribe, /b i.e., Israelites who did not know which tribe they were from, b and the descendants of those who deceived /b the authorities b with a pestle; and the descendants of those who packed dried figs. /b These last groups and their descriptions are explained in the Gemara.,The mishna resumes its list. b On the twentieth of /b Av, b the descendants of Paḥat Moav ben Yehuda; on the twentieth of Elul, the descendants of Adin ben Yehuda; on the first of Tevet, the descendants of Parosh returned /b to bring wood for b a second /b time; likewise b on the first of Tevet, there was no non-priestly watch, as /b it is Hanukkah, b on which i hallel /i is /b recited, b and /b it is the New Moon, on which b an additional offering /b is sacrificed, b and /b there was also b a wood offering. /b ,The mishna discusses the five major communal fast days. b Five /b calamitous b matters occurred to our forefathers on the seventeenth of Tammuz, and five /b other disasters happened b on the Ninth of Av. On the seventeenth of Tammuz /b |
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126. Babylonian Talmud, Yevamot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Kanarek (2014), Biblical narrative and formation rabbinic law, 96, 97, 98| 61b. ויש לו בנים לא ישא אילונית שהיא זונה האמורה בתורה דאזונה כהנים הוא דמפקדי וישראל לא מפקדי משום הכי קתני כהן,אמר רב הונא מאי טעמא דר' יהודה דכתיב (הושע ד, י) אכלו ולא ישבעו הזנו ולא יפרוצו כל ביאה שאין בה פירצה אינה אלא בעילת זנות,תניא רבי אליעזר אומר כהן לא ישא את הקטנה אמר ליה רב חסדא לרבה פוק עיין בה דלאורתא בעי לה רב הונא מינך נפק עיין בה רבי אליעזר סבר לה כרבי מאיר וסבר לה כרבי יהודה,סבר לה כרבי מאיר דחייש למיעוטא וסבר לה כרבי יהודה דאמר אילונית זונה הויא,וכרבי מאיר מי סבר לה והתניא קטן וקטנה לא חולצין ולא מיבמין דברי רבי מאיר אמרו לו לרבי מאיר יפה אמרת שאין חולצין (דברים כה, ז) איש כתיב בפרשה ומקשינן אשה לאיש אלא מאי טעמא אין מיבמין,[א"ל] קטן שמא ימצא סריס קטנה שמא תמצא אילונית ונמצאו פוגעין בערוה ותניא קטנה מתייבמת ואינה חולצת דברי רבי אליעזר,וכרבי יהודה מי סבר לה והתניא זונה זונה כשמה דברי רבי אליעזר רבי עקיבא אומר זונה זו מופקרת רבי מתיא בן חרש אומר אפי' הלך בעלה להשקותה ובא עליה בדרך עשאה זונה,רבי יהודה אומר זונה זו אילונית וחכמים אומרים אין זונה אלא גיורת ומשוחררת ושנבעלה בעילת זנות ר' אליעזר אומר פנוי הבא על הפנויה שלא לשם אישות עשאה זונה,אלא אמר רב אדא בר אהבה הכא בכ"ג עסקינן לאימת קני לה לכי גדלה בעולה היא,אמר רבא מכלי לב אי דקדשה אבוה מההיא שעתא הוא דקני לה ואי דקדשה נפשה הא רבי אליעזר היא ולא רבנן,אלא אמר רבא לעולם בכהן הדיוט וחיישינן שמא תתפתה עליו א"ה ישראל נמי פתויי קטנה אונס הוא ואונס בישראל מישרא שרי,רב פפא אמר בכ"ג והאי תנא הוא דתניא (ויקרא כא, ג) בתולה יכול קטנה ת"ל אשה אי אשה יכול בוגרת ת"ל בתולה הא כיצד יצתה מכלל קטנות ולכלל בגרות לא באתה,רב נחמן בר יצחק אמר האי תנא הוא דתניא בתולה אין בתולה אלא נערה וכן הוא אומר (בראשית כד, טז) והנערה טובת מראה מאד בתולה,ר' אלעזר אומר פנוי הבא על הפנויה שלא לשם אישות עשאה זונה אמר רב עמרם אין הלכה כרבי אלעזר:, big strongמתני׳ /strong /big לא יבטל אדם מפריה ורביה אלא א"כ יש לו בנים ב"ש אומרים שני זכרים וב"ה אומרים זכר ונקבה שנאמר (בראשית ה, ב) זכר ונקבה בראם:, big strongגמ׳ /strong /big הא יש לו בנים מפריה ורביה בטיל מאשה לא בטיל מסייעא ליה לרב נחמן אמר שמואל דאמר אע"פ שיש לו לאדם כמה בנים אסור לעמוד בלא אשה שנאמר (בראשית ב, יח) לא טוב היות האדם לבדו,ואיכא דאמרי הא יש לו בנים בטיל מפריה ורביה ובטיל נמי מאשה נימא תיהוי תיובתא דרב נחמן אמר שמואל לא אין לו בנים נושא אשה בת בנים יש לו בנים נושא אשה דלאו בת בנים נפקא מינה למכור ספר תורה בשביל בנים:,בית שמאי אומרים שני זכרים: מאי טעמייהו דבית שמאי ילפינן ממשה דכתיב (דברי הימים א כג, טו) בני משה גרשום ואליעזר ובית הלל ילפינן מברייתו של עולם ובית שמאי לילפי מברייתו של עולם אין דנין אפשר | 61b. b and he has children, he may not marry a sexually underdeveloped woman, as she is the i zona /i /b about whom it is b stated in the Torah /b that a priest may not marry her. b It is priests who were commanded /b not to marry b a i zona /i , but Israelites were not commanded /b this. It is b due to that /b reason that b he taught /b the first clause of the mishna about b a priest, /b even though that i halakha /i applies equally to Israelites., b Rav Huna said: What is the reason /b for the opinion of b Rabbi Yehuda? As it is written: “And they shall eat, and not have enough, they shall commit harlotry, and shall not increase” /b (Hosea 4:10). He expounds the verse as follows: b Any intercourse that does not /b have the possibility to b increase /b the population because the woman is incapable of having children, b is nothing other /b than b licentious sexual intercourse. /b ,§ b It is taught /b in a i baraita /i that b Rabbi Eliezer says: A priest may not marry a minor. Rav Ḥisda said to Rabba: Go /b and b investigate /b this i halakha /i , b as in the evening Rav Huna /b will b ask you /b the reason for Rabbi Eliezer’s ruling. b He went /b and b investigated it, /b and arrived at the following conclusion: b Rabbi Eliezer holds in accordance with /b the opinion of b Rabbi Meir, and he /b also b holds in accordance with /b the opinion of b Rabbi Yehuda. /b ,Rabba explains: b He holds in accordance with /b the opinion of b Rabbi Meir, who /b says that b one must be concerned for the minority. /b Rabbi Meir does not allow one to assume that an unknown case is similar to the majority of cases. Consequently, one must take into account the possibility that a minor will turn out to be sexually underdeveloped, although this will not be true of most individuals. b And /b he also b holds in accordance with /b the opinion of b Rabbi Yehuda, who said /b that b a sexually underdeveloped woman is a i zona /i /b and therefore forbidden to a priest.,The Gemara challenges Rabba’s explanation: b And does /b Rabbi Eliezer b hold in accordance with /b the opinion of b Rabbi Meir? Isn’t it taught /b in a i baraita /i : b A boy minor and a girl minor may not perform i ḥalitza /i or levirate marriage; /b this is b the statement of Rabbi Meir. /b The Rabbis b said to Rabbi Meir: You spoke well /b when you said b that they may not perform i ḥalitza /i , /b as the term b “man” is written in the passage /b of i ḥalitza /i (Deuteronomy 25:7–10), which limits the i halakha /i to an adult male, b and we compare a woman to a man /b and therefore limit i ḥalitza /i to an adult woman. b However, what is the reason /b that b they may not perform levirate marriage? /b ,Rabbi Meir b said to them: A boy minor /b may not perform levirate marriage b lest he be found /b to be b a eunuch, /b i.e., one who is incapable of fathering children for his late brother. Similarly, b a girl minor /b may not perform levirate marriage b lest she be found /b to be b sexually underdeveloped /b when she grows up. In either case, the mitzva of levirate marriage does not apply, b and they turn out /b to have b encountered a forbidden relative. And it was taught /b in a different i baraita /i : b A girl minor enters into levirate marriage but does not perform i ḥalitza /i ; /b this is b the statement of Rabbi Eliezer. /b This proves that Rabbi Eliezer disagrees with Rabbi Meir and is not concerned that a girl may turn out to be sexually underdeveloped.,The Gemara continues to challenge Rabba’s explanation of Rabbi Eliezer’s ruling. b And does /b Rabbi Eliezer b hold in accordance with /b the opinion of b Rabbi Yehuda? Wasn’t it is taught in /b a i baraita /i : The b i zona /i /b forbidden to a priest is as b the name i zona /i /b implies, i.e., a married woman who committed adultery; this is b the statement of Rabbi Eliezer. Rabbi Akiva says: A i zona /i is /b a woman, even an unmarried woman, b who /b is b available /b to all, i.e., she has intercourse with whoever is interested. b Rabbi Matya ben Ḥarash says: Even /b if b her husband went to make her drink /b the bitter waters after she disregarded his warning not to seclude herself with a certain man, and b he had intercourse with her on the way, he has /b thereby b caused her /b to become b a i zona /i /b because she was forbidden to him at the time, despite the fact that she is his wife., b Rabbi Yehuda says: A i zona /i is a sexually underdeveloped woman. And the Rabbis say: /b The term b i zona /i /b applies b only to a female convert, a freed /b maidservant, b and one who engaged in licentious sexual intercourse. Rabbi Elazar says: /b Even in the case of b an unmarried man who had intercourse with an unmarried woman not for the purpose of marriage, he has /b thereby b caused her /b to become b a i zona /i . /b This i baraita /i proves that Rabbi Eliezer does not agree with Rabbi Yehuda., b Rather, Rav Adda bar Ahava said /b that Rabbi Eliezer’s ruling that a priest may not marry a minor must be explained differently: b Here we are dealing with a High Priest, /b and the problem is as follows: b When can he acquire her /b as his wife? Only b when she is grown up. /b However, if they had started living together as husband and wife when she was a minor, then when she is grown up and the marriage can legally take effect, b she is /b already b a non-virgin, /b and a High Priest is commanded to marry a virgin., b Rava said: /b This explanation is b without reason. If her father betrothed her /b to her husband, her husband b acquired her from that time, /b as betrothal that a father carries out on his daughter’s behalf when she is a minor is effective by Torah law. b And if /b the minor b betrothed herself, /b is b this Rabbi Eliezer’s /b opinion b and not /b that of b the Rabbis? /b The Rabbis would certainly agree that a High Priest may not marry a minor under these circumstances., b Rather, Rava said: Actually, /b Rabbi Eliezer’s ruling includes b a common priest, /b and the reason he cannot marry a minor is that b we are concerned lest she be seduced /b by another man, due to her tender age and naïveté, while married b to him. /b The Gemara asks: b If so, /b the same concern should apply to b an Israelite also. /b The Gemara answers: b The seduction of a minor is /b considered b rape, and a rape /b victim remains b permitted /b to her husband b in /b a case where she is married to b an Israelite, /b but not if she is married to a priest., b Rav Pappa said: /b Rabbi Eliezer’s ruling applies specifically b to a High Priest, and it is /b the opinion of b this i tanna /i , as it is taught /b in a i baraita /i that when the verse states: b “A virgin /b of his own people shall he take for a wife [ i isha /i ]” (Leviticus 21:14), one b might /b have thought a High Priest may marry b a minor; the verse /b therefore b states /b that he must marry b a woman [ i isha /i ], /b i.e., an adult. b If /b he must marry a b woman, /b one b might /b have thought it means b a grown woman. The verse /b therefore b states /b that he must marry b a virgin, /b which excludes a grown woman, who is considered only a partial virgin because her hymen is not fully intact. b How so? /b He must marry a woman who b has left the class of minority but /b who b has not /b yet b reached the class of grown womanhood, /b i.e., he must marry a maiden., b Rav Naḥman bar Yitzḥak said: It is /b the opinion of b this i tanna /i , as it is taught /b in a i baraita /i : The High Priest must marry b a virgin, and /b the term b virgin /b refers b only /b to b a maiden. And /b a verse b similarly states: “And the maiden was very fair to look upon, a virgin, /b and no man had known her” (Genesis 24:16).,The i baraita /i cited above mentioned that b Rabbi Elazar says: /b In the case of b an unmarried man who had intercourse with an unmarried woman not for the purpose of marriage, he has caused her /b to become b a i zona /i . Rav Amram said: The i halakha /i is not in accordance with /b the opinion of b Rabbi Elazar. /b , strong MISHNA: /strong b A man may not neglect /b the mitzva to b be fruitful and multiply unless he /b already b has children. Beit Shammai say: /b One fulfills this mitzva with b two males, and Beit Hillel say: A male and a female, as it is stated: “Male and female He created them” /b (Genesis 5:2)., strong GEMARA: /strong The Gemara infers from the mishna’s wording that if b he /b already b has children he may neglect /b the mitzva to b be fruitful and multiply, /b but b he may not neglect /b the mitzva to have b a wife. /b This b supports /b what b Rav Naḥman said /b in the name of b Shmuel, who said: Even /b if b a man has several children, it is prohibited to remain without a wife, as it is stated: “It is not good that the man should be alone” /b (Genesis 2:18)., b And some say /b a different version of the inference from the mishna: If b he /b already b has children, he may neglect /b the mitzva to b be fruitful and multiply and /b he b may also neglect /b the mitzva to have b a wife. Shall we say /b this b is a conclusive refutation of /b what b Rav Naḥman said /b that b Shmuel /b said? The Gemara responds: b No, /b it means that b if he does not have children he must marry a woman /b capable b of /b bearing b children, /b whereas if b he has children he may marry a woman who is not /b capable b of /b bearing b children. A practical difference /b between a man who has children and one who does not is whether he is permitted b to sell a Torah scroll in order to /b marry a woman capable of having b children. /b This is permitted only for one who does not yet have children.,§ The mishna states that b Beit Shammai say /b that one fulfills the mitzva to be fruitful and multiply when he has b two males. /b The Gemara asks: b What is the reason of Beit Shammai? /b The Gemara answers: b We learn /b this b from Moses as it is written: “The sons of Moses, Gershom and Eliezer” /b (I Chronicles 23:15). Since Moses did not have any other children, two sons must be sufficient to fulfill the mitzva. b And /b the reason of b Beit Hillel /b is that b we learn from the creation of the world, /b as mankind was created male and female. The Gemara asks: b And Beit Shammai, let them learn from the creation of the world /b as well. The Gemara answers that Beit Shammai could say to you: b We do not derive /b a case where it is b possible /b |
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127. Babylonian Talmud, Hulin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Kanarek (2014), Biblical narrative and formation rabbinic law, 57| 16a. קשיין אהדדי אלא לאו ש"מ שאני בין מחובר מעיקרו לתלוש ולבסוף חברו ש"מ,אמר מר השוחט במוכני שחיטתו כשרה והתניא שחיטתו פסולה ל"ק הא בסרנא דפחרא הא בסרנא דמיא,ואיבעית אימא הא והא בסרנא דמיא ולא קשיא הא בכח ראשון הא בכח שני,וכי הא דאמר רב פפא האי מאן דכפתיה לחבריה ואשקיל עליה בידקא דמיא ומית חייב מ"ט גירי דידיה הוא דאהני ביה וה"מ בכח ראשון אבל בכח שני גרמא בעלמא הוא,יתיב רב אחוריה דרבי חייא ורבי חייא קמיה דרבי ויתיב רבי וקאמר מנין לשחיטה שהוא בתלוש שנאמר (בראשית כב, י) ויקח את המאכלת לשחוט א"ל רב לרבי חייא מאי קאמר א"ל וי"ו דכתיב אאופתא קאמר והא קרא קאמר קרא זריזותיה דאברהם קמ"ל,אמר רבא פשיטא לי תלוש ולבסוף חברו לענין עבודת כוכבים הוי תלוש דאמר מר המשתחוה לבית שלו אסרו ואי ס"ד הוי מחובר (דברים יב, ב) אלהיהם על ההרים ולא ההרים אלהיהם,לענין הכשר זרעים תנאי היא דתנן הכופה קערה על הכותל בשביל שתודח הרי זה בכי יותן בשביל שלא ילקה הכותל אינו בכי יותן,הא גופא קשיא אמרת בשביל שתודח הרי זה בכי יותן הא בשביל שיודח הכותל אין זה בכי יותן,והדר תני בשביל שלא ילקה הכותל אינו בכי יותן הא בשביל שיודח הכותל ה"ז בכי יותן,א"ר אלעזר תברא מי ששנה זו לא שנה זו רב פפא אמר כולה חד תנא הוא הא בכותל מערה הא בכותל בנין,וה"ק הכופה קערה על הכותל בשביל שתודח ה"ז בכי יותן הא בשביל שיודח הכותל אין זה בכי יותן,בד"א בכותל מערה אבל בכותל בנין בשביל שלא ילקה הכותל הוא דאינו בכי יותן הא בשביל שיודח הכותל ה"ז בכי יותן,בעי רבא | 16a. Ostensibly, the two clauses of the i baraita /i are b difficult, /b as they contradict b each other, /b since the first clause states that slaughter with a blade that is attached is valid and the latter clause states that slaughter is not valid. b Rather, /b must one b not conclude from it /b that there is b a difference between /b a case where the blade was b attached from the outset and /b a case where the blade was b detached and ultimately he reattached it? /b The Gemara affirms: Indeed, b learn from it. /b ,§ b The Master said: /b In the case of b one who slaughters with a mechanism /b of a wheel with a knife attached to it, b his slaughter is valid. /b The Gemara asks: b But isn’t it taught /b in a i baraita /i that b his slaughter is not valid? /b The Gemara answers: This contradiction is b not difficult. This /b i baraita /i , which rules that the slaughter is valid, is b in /b a case where the knife was attached to b a potter’s wheel, /b whose movement is generated by the potter pressing on a pedal. Since the slaughter was performed by the force of the person’s actions, the slaughter is valid. b That /b i baraita /i , which rules that the slaughter is not valid, is b in /b a case where the knife was attached to b a waterwheel. /b Since the slaughter was not performed by the force of the person’s actions, the slaughter is not valid., b And if you wish, say /b instead: The rulings of both b this /b i baraita /i b and that /b i baraita /i are b in /b a case where the knife was attached to b a waterwheel, and /b the contradiction is b not difficult. This /b i baraita /i , which rules that the slaughter is valid, is in a case where the movement of the slaughter was generated b by primary force, /b as the person releases the water that turns the wheel, and on that initial turn of the wheel the knife slaughters the animal. b That /b i baraita /i , which rules that the slaughter is not valid, is in a case where the slaughter was generated b by secondary force, /b as the knife slaughters the animal on the second turn of the wheel., b And /b this is b like that which Rav Pappa says: /b In the case of b a certain /b person b who bound another and diverted a flow [ i bidka /i ] of water upon him and he died, /b the one who diverted the water is b liable /b for his murder. b What is the reason? /b It is because those were b his arrows that were effective in his /b murder. b And this matter /b applies in a case where he killed the other person b by primary force, /b as the person was proximate to him and was directly drowned by the water. b But /b if the person was further away and was killed b by secondary force /b after the water flowed on its own, it is not by his direct action; rather, b it is merely an indirect /b action, and he is exempt.,§ b Rav sat behind Rabbi Ḥiyya, and Rabbi Ḥiyya /b sat b before Rabbi /b Yehuda HaNasi, b and Rabbi /b Yehuda HaNasi b sat and said: From where /b is it derived b that slaughter is /b performed specifically b with /b a blade that is b detached? /b It is derived from a verse, b as it is stated: /b “And Abraham stretched forth his hand b and took the knife to slaughter /b his son” (Genesis 22:10). b Rav said to Rabbi Ḥiyya: What is he saying? /b Rabbi Ḥiyya b said to /b Rav: b He is saying /b an incorrect reason, comparable to the letter b i vav /i that is written on /b the rough surface of b a tree trunk [ i a’ufta /i ]. /b The Gemara asks: b But didn’t /b Rabbi Yehuda HaNasi b say a verse /b as proof for his statement? The Gemara answers: b The verse teaches us the diligence of Abraham, /b who had a knife prepared to slaughter Isaac. It does not teach any i halakha /i concerning ritual slaughter.,§ Apropos the issue of slaughter with a detached blade, b Rava said: /b It is b obvious to me /b that concerning an item that was b detached and ultimately one attached it, /b with regard b to the matter of idol worship /b its halakhic status b is /b that of b a detached /b item, b as the Master says: One who bows to his house has rendered it forbidden /b as an object of idol worship. b And if it enters your mind /b to say that its halakhic status b is /b that of an b attached /b item, it is written with regard to idolatry: b “Their gods, upon the high mountains” /b (Deuteronomy 12:2), from which it is derived: b But the mountains are not their gods, /b as items attached to the ground are never rendered forbidden as objects of idol worship. The halakhic status of a house built from stones that were detached is that of a detached item.,With regard b to the matter of rendering seeds susceptible /b to ritual impurity, there b is /b a dispute between b i tanna’im /i , as we learned /b in a mishna ( i Makhshirin /i 4:3): In the case of b one who places a bowl on the wall /b while it is raining b so that /b the bowl b will be rinsed /b with the rainwater, if the water from the bowl then falls onto produce, b that is under /b the rubric of the verse: “But b when /b water b is placed /b upon the seed” (Leviticus 11:38). The water has the halakhic status of a liquid that he poured of his own volition on fruit and seeds. Consequently, it renders them susceptible to ritual impurity. But if he placed the bowl there b so that the wall will not be damaged, it is not under /b the rubric of the verse “but b when /b water b is placed /b upon the seed.” Since he had no intent to use the water, it is not considered to have entered the bowl of his own volition, and it does not render produce susceptible to impurity., b This /b mishna b itself /b is b difficult, /b as the inferences from the first clause and the latter clause are contradictory. In the first clause b you said: /b In the case of one who places a bowl on the wall b so that /b the bowl b will be rinsed /b with the rainwater, b that is under /b the rubric of the verse “but b when /b water b is placed /b upon the seed,” and the water renders produce susceptible to impurity. By inference, if he placed the bowl b so that the wall will be rinsed /b by means of the bowl, b that is not under /b the rubric of the verse “but b when /b water b is placed /b upon the seed.” That water would not render produce susceptible to impurity, because the intent was for the water to rinse the wall, which is an item attached to the ground., b And then /b the mishna b teaches /b in the latter clause: If he placed the bowl b so that the wall will not be damaged, it is not under /b the rubric of the verse: “But b when /b water b is placed /b upon the seed.” By inference, if he placed the bowl b so that the wall will be rinsed, that is under /b the rubric of the verse: “But b when /b water b is placed /b upon the seed,” as a wall has the status of a detached item, since it was built from stones that were detached., b Rabbi Elazar said: /b This mishna is b disjointed; /b the i tanna /i b who taught this /b first clause b did not teach that /b second clause. There is a tannaitic dispute whether the status of a wall that is built from detached stones is that of an attached item or a detached item. b Rav Pappa said: The entire /b mishna b is /b the opinion of b one i tanna /i : This /b first clause is b in /b the case of b the wall of a cave, /b which is attached from the outset; b that /b latter clause is b in /b the case of b the wall of a building, /b which is built from stones that were detached from the ground., b And this /b is what the mishna b is saying: /b In the case of b one who places a bowl on the wall so that /b the bowl b will be rinsed /b with the rainwater, b that is under /b the rubric of the verse “but b when /b water b is placed /b upon the seed,” and the water renders produce susceptible to impurity. By inference, if he placed the bowl b so that the wall will be rinsed /b by means of the bowl, b that is not under /b the rubric of the verse “but b when /b water b is placed /b upon the seed.”, b In what /b case b is this statement said? /b It is said b in /b the case of b the wall of a cave, /b which was always attached to the ground. b But in /b the case of b the wall of a building, /b whose stones were detached and subsequently reattached, if he places the bowl b so that the wall will not be damaged, /b that b is when /b it is b not under /b the rubric of the verse “but b when /b water b is placed /b upon the seed.” b But /b if he places the bowl b so that the wall will be rinsed, that is under /b the rubric of the verse “but b when /b water b is placed /b upon the seed.”, b Rava raises a dilemma: /b |
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128. Babylonian Talmud, Ketuvot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Rubenstein (2003), The Culture of the Babylonian Talmud. 105| 62a. אורחא דמילתא כמה אמר רב חדש כאן וחדש בבית שנאמר (דברי הימים א כז, א) לכל דבר המחלקות הבאה והיוצאת חדש בחדש לכל חדשי השנה ור' יוחנן אמר חדש כאן ושנים בביתו שנאמר (מלכים א ה, כח) חדש יהיו בלבנון שנים חדשים בביתו,ורב נמי מ"ט לא אמר מההיא שאני בנין בית המקדש דאפשר ע"י אחרים ור' יוחנן מ"ט לא אמר מההיא שאני התם דאית ליה הרווחה,אמר רב אנחה שוברת חצי גופו של אדם שנאמר (יחזקאל כא, יא) ואתה בן אדם האנח בשברון מתנים ובמרירות תאנח ורבי יוחנן אמר אף כל גופו של אדם שנאמר (יחזקאל כא, יב) והיה כי יאמרו אליך על מה אתה נאנח ואמרת אל שמועה כי באה ונמס כל לב ורפו כל ידים וכהתה כל רוח וכל ברכים תלכנה מים,ורבי יוחנן נמי הכתיב בשברון מתנים ההיא דכי מתחלא ממתנים מתחלא ורב נמי הכתי' ונמס כל לב ורפו כל ידים וכהתה כל רוח שאני שמועה דבית המקדש דתקיפא טובא,ההוא ישראל ועובד כוכבים דהוו קאזלי באורחא בהדי הדדי לא אימצי עובד כוכבים לסגויי בהדי ישראל אדכריה חורבן בית המקדש נגיד ואיתנח ואפ"ה לא אימצי עובד כוכבים לסגויי בהדיה א"ל לאו אמריתו אנחה שוברת חצי גופו של אדם א"ל ה"מ מילתא חדתי אבל הא דשנן בה לא דאמרי אינשי דמלפי תכלי לא בהתה:,הטיילין בכל יום: מאי טיילין אמר רבא בני פירקי א"ל אביי מאן דכתיב בהו (תהלים קכז, ב) שוא לכם משכימי קום מאחרי שבת אוכלי לחם העצבים כן יתן לידידו שנא ואמר רב יצחק אלו נשותיהן של ת"ח שמנדדות שינה מעיניהם בעוה"ז ובאות לחיי העוה"ב ואת אמרת בני פירקי,אלא אמר אביי כדרב דאמר רב כגון רב שמואל בר שילת דאכיל מדידיה ושתי מדידיה וגני בטולא דאפדניה ולא חליף פריסתקא דמלכא אבביה כי אתא רבין אמר כגון מפנקי דמערבא,ר' אבהו הוה קאי בי באני הוו סמכי ליה תרי עבדי איפחית בי באני מתותיה איתרמי לי' עמודא סליק ואסקינהו ר' יוחנן הוה קסליק בדרגא הוו סמכי ליה רב אמי ורב אסי איפחתא דרגא תותיה סליק ואסקינהו אמרי ליה רבנן וכי מאחר דהכי למה ליה למיסמכיה אמר להו א"כ מה אניח לעת זקנה:,והפועלים שתים בשבת: והתניא הפועלים אחת בשבת א"ר יוסי ברבי חנינא לא קשיא כאן בעושין מלאכה בעירן כאן בעושין מלאכה בעיר אחרת תניא נמי הכי הפועלים שתים בשבת במה דברים אמורים בעושין מלאכה בעירן אבל בעושין מלאכה בעיר אחרת אחת בשבת:,החמרים אחת בשבת: אמר ליה רבה בר רב חנן לאביי איכפל תנא לאשמועינן טייל ופועל אמר ליה לא | 62a. The Gemara explains its query: Although a man can legally make any agreement with his wife to limit her conjugal rights, b how much /b is an acceptable b manner for this matter? Rav said: /b The husband may spend b a month here, /b in the study hall, b and /b then must spend b a month at home. /b The allusion to this is b as it is stated /b with regard to reserve units serving in King David’s army: b “In any matter of the courses, which came in and went out month by month throughout all the months of the year” /b (I Chronicles 27:1). b And Rabbi Yoḥa said: /b He may spend b one month here, /b in the study hall, b and /b then b two /b months b in his home, as it is stated /b with regard to workers who worked in the construction of the Temple: b “A month they were in Lebanon, and two months at home” /b (I Kings 5:28).,The Gemara asks: b And what is the reason /b that b Rav did not also say /b a proof b from that /b source that Rabbi Yoḥa quoted? The Gemara answers: b The construction of the Temple is different, since it is possible /b for this work to be performed b by others, /b as there were many people involved in it, but with regard to Torah study, which cannot be performed by others, he is given permission to spend a month here and a month there. The Gemara further questions: b And what is the reason /b that b Rabbi Yoḥa did not say /b a proof b from that /b source that Rav quoted? The Gemara answers: b There, /b with regard to King David, b it is different, since he gains profit /b from working for the king; since there is profit involved, his wife might be willing to forgo his staying with her. However, in general a woman wants her husband to spend most of his time at home, so with regard to Torah study, where there is no monetary profit, she will not waive her right for as long.,§ Apropos a dispute between Rav and Rabbi Yoḥa with regard to the construction of the Temple, the Gemara cites another dispute between them. b Rav said: Groaning breaks half of a person’s body, as it is stated: “Groan, therefore, you son of man, with the breaking of your loins, groan so bitterly” /b (Ezekiel 21:11), which indicates that groaning breaks half of a one’s body, down to his loins. b And Rabbi Yoḥa said /b that groaning breaks b even a person’s entire body, as it is stated: “And it shall be, when they say to you: Why are you groaning? That you shall say: Due to the tiding, for it comes, and every heart shall melt, and all hands shall be slack, and every spirit shall be faint, and all knees shall drip with water” /b (Ezekiel 21:12).,The Gemara asks: b And /b why doesn’t b Rabbi Yoḥa also /b say that it breaks half of one’s body? b Isn’t it written: “With the breaking of your loins,” /b implying that it does not break the entire body? The Gemara answers: b This /b does not mean that the breakage only reaches the loins, but rather b that when /b the sigh b begins /b to affect a person, b it begins from his loins. /b The Gemara asks: b And /b why doesn’t b Rav also /b say that it breaks the entire body? b Isn’t it written: “And every heart shall melt, and all hands shall be slack, and every spirit shall be faint,” /b which indicates that groaning causes the entire body to break? The Gemara answers: b The news with regard to /b the destruction of b the Temple is different, as it is extremely crushing /b and causes great anguish, but in general a sigh causes only half of the body to break.,It is related that b a certain Jew and a gentile were walking along the road together. The gentile could not keep up with the Jew, /b who was walking faster, and b he /b therefore b reminded him of the destruction of the Temple /b in order to make the Jew feel sorrowful and slow down. b The Jew sighed and groaned, but even so the gentile could not keep up with him, /b as the Jew was still walking faster. The gentile b said to him: Don’t you say that groaning breaks half of a person’s body? /b Why didn’t it affect you? b He said to him: This applies only /b with regard to b a new /b sorrowful b affair, but this, /b from b which we have /b suffered b repeatedly /b and to which we have become accustomed, does b not /b affect us as much, b as people say: One who is used to being bereaved /b of her children b does not panic [ i bahata /i ] /b when one of them dies, and similarly, one who is used to a tragedy is not as devastated when being reminded of it.,§ The mishna said that b men of leisure /b must engage in marital relations with their wives b every day. /b The Gemara asks: b What /b is meant by the term b men of leisure? Rava said: /b These are b students /b of Torah who go daily to review b their lectures /b at a local study hall and return home each evening. b Abaye said to him: /b Wives of Torah scholars are b those about whom it is written: “It is vain for you to rise early and sit up late, you that eat the bread of toil, so He gives to His beloved in sleep” /b (Psalms 127:2), b and Rabbi Yitzḥak said /b in explanation of this verse: b These are the wives of Torah scholars who deprive their eyes of sleep in this world and reach the life of the World-to-Come. /b This indicates that Torah scholars exert themselves greatly in their studies and are not home in the evenings, b and you say /b that the b students /b reviewing b their lectures /b are men of leisure, whose wives have conjugal rights for every night?, b Rather, Abaye said: /b The mishna should be explained b in accordance with the opinion of Rav, as Rav said: /b This is referring to a man b such as Rabbi Shmuel bar Sheilat, who ate his own /b food, b drank his own /b drinks, b slept in the shade of his own house, and the king’s tax collector [ i peristaka /i ] did not pass by his door, /b as they did not know that he was a man of means. A man like this, who has a steady income and no worries, is called a man of leisure. b When Ravin came /b from Eretz Yisrael b he said: For example, the /b wealthy, b pampered /b men b in the West, /b Eretz Yisrael, are called men of leisure. Due to the time they have available and the richness of their diet, they have the ability to satisfy their wives every night.,To illustrate this point, the Gemara relates two incidents demonstrating the health and strength of the inhabitants of Eretz Yisrael: b Rabbi Abbahu was /b once b standing in the bathhouse and two slaves were supporting /b his walking. b The bathhouse collapsed under him /b and was destroyed. b He found a pillar, /b stood on it and b got out, and pulled them /b both b up /b with him. Similarly, b Rabbi Yoḥa was /b once b going up stairs, /b and b Rav Ami and Rav Asi were supporting /b him. b The stair collapsed under him, but he went up and pulled them /b both b up /b with him. b The Sages said to him: Since /b it is clear that you are b so /b strong, b why do you need /b people b to support you? He said to them: If so, /b if I were to expend all my strength now, b what will I leave for /b myself in my b old age? /b ,§ The mishna said: The set interval for b laborers /b to fulfill their conjugal obligations to their wives is b twice a week. /b The Gemara asks: b Isn’t it taught /b in a i baraita /i : For b laborers, once a week? Rabbi Yosei, son of Rabbi Ḥanina, said: /b This is b not difficult: Here, /b the case is b where they work in their own city. There, /b the case is b where they work in another city. This is also taught /b in the i Tosefta /i (5:6): For b laborers, twice a week. In what /b case b is this statement said? /b It is b when they work in their own city, but when they work in another city, /b the set interval for their conjugal obligations is b once a week. /b ,§ The mishna said: The set interval for b donkey drivers /b is b once a week, /b and for other professions it is even less frequent. b Rabba bar Rav Ḥa said to Abaye: Did the i tanna /i go to all that trouble just to teach us /b the i halakha /i for b a man of leisure and /b for b a laborer? /b According to the set intervals given for conjugal obligations, it seems that the i halakha /i that one who vowed to prohibit his wife from conjugal relations for longer than a week must divorce her is referring only to a man of leisure or a laborer, whose set interval for conjugal relations is less than that period. However, for other people, whose set interval is once a month or even less frequent, there should be no need to divorce the wife, since the vow does not deprive her of conjugal rights for longer than she would have been deprived anyway. b He said to him: No, /b |
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129. Babylonian Talmud, Shabbat, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 42| 59b. כדעבד ליה רבי עקיבא לדביתהו,ת"ר לא תצא אשה בעיר של זהב ואם יצתה חייבת חטאת דברי רבי מאיר וחכמים אומרים לא תצא ואם יצתה פטורה רבי אליעזר אומר יוצאה אשה בעיר של זהב לכתחלה,במאי קמיפלגי ר"מ סבר משוי הוא ורבנן סברי תכשיט הוא דילמא שלפא ומחויא ליה ואתיא לאתויי ור"א סבר מאן דרכה למיפק בעיר של זהב אשה חשובה ואשה חשובה לא משלפא ומחויא,כלילא רב אסר ושמואל שרי,דאניסכא כולי עלמא לא פליגי דאסור כי פליגי דארוקתא מר סבר אניסכא עיקר ומר סבר ארוקתא עיקר,רב אשי מתני לקולא דארוקתא דכולי עלמא לא פליגי דשרי כי פליגי דאניסכא מר סבר דילמא שלפא ומחויא ואתי לאתויי ומר סבר מאן דרכה למיפק בכלילא אשה חשובה ואשה חשובה לא שלפא ומחויא,א"ל רב שמואל בר בר חנה לרב יוסף בפירוש אמרת לן משמיה דרב כלילא שרי,אמרו ליה לרב אתא גברא רבה אריכא לנהרדעא ומטלע ודרש כלילא שרי אמר מאן גברא רבה אריכא [דאיטלע] לוי ש"מ נח נפשיה דרבי אפס ויתיב ר' חנינא ברישא ולא הוה ליה איניש ללוי למיתב גביה וקאתי להכא,ודילמא נח נפשיה דרבי חנינא ור' אפס כדקאי קאי ולא הוה ליה איניש ללוי למיתב גביה וקאתי להכא אם איתא דרבי חנינא שכיב לוי לר' אפס מיכף הוה כייף ליה ותו דרבי חנינא לא סגי דלא מליך דכי הוה קא ניחא נפשיה דרבי אמר חנינא בר' חמא יתיב בראש וכתיב בהו בצדיקים (איוב כב, כח) ותגזר אומר ויקם לך וגו',דרש לוי בנהרדעא כלילא שרי נפיק עשרין וארבע כלילי מכולה נהרדעא דרש רבה בר אבוה במחוזא כלילא שרי ונפקו תמני סרי כלילי מחדא מבואה,אמר רב יהודה אמר רב שמואל קמרא שרי איכא דאמרי דארוקתא ואמר רב ספרא מידי דהוה אטלית מוזהבת,ואיכא דאמרי דאניסכא ואמר רב ספרא מידי דהוה אאבנט של מלכים,א"ל רבינא לרב אשי קמרא עילוי המיינא מאי א"ל תרי המייני קאמרת,אמר רב אשי האי רסוקא אי אית ליה מפרחייתא שרי ואי לא אסיר:,ולא בקטלא: מאי קטלא מנקטא פארי: נזמים: נזמי האף:,ולא בטבעת שאין עליה חותם: הא יש עליה חותם חייבת אלמא לאו תכשיט הוא,ורמינהו תכשיטי נשים טמאים ואלו הן תכשיטי נשים קטלאות נזמים וטבעות וטבעת בין שיש עליה חותם בין שאין עליה חותם ונזמי האף,ואמר רבי זירא לא קשיא הא ר' נחמיה הא רבנן),דתניא. היא של מתכת וחותמה של אלמוג טמאה היא של אלמוג וחותמה של מתכת טהורה ורבי נחמיה מטמא שהיה ר' נחמיה אומר בטבעת הלך אחר חותמה בעול הלך אחר סמלוניו | 59b. b like /b the one b that Rabbi Akiva made for his wife. /b ,And on this subject, b the Sages taught /b in the i Tosefta /i : b A woman may not go out /b into the public domain on Shabbat b with a city of gold /b ornament. b And if she went out /b with it into the public domain b she is liable to bring a sin-offering; /b that is b the statement of Rabbi Meir. And the Rabbis say: She may not go out /b with it i ab initio /i , b and if she went out she is exempt. And Rabbi Eliezer says: A woman may go out with a city of gold /b ornament b i ab initio /i . /b ,The Gemara explains: b With regard to what /b principle b do they disagree? Rabbi Meir holds /b that b it is /b considered b a burden /b and not an ornament, and one who carries a burden into the public domain is liable to bring a sin-offering. b And the Rabbis hold /b that b it is an ornament. /b Why, then, did they prohibit going out into the public domain wearing it? They are concerned b lest she remove it, and show it /b to another, b and come to carry it /b in the public domain. b And Rabbi Eliezer holds: Whose manner is it to go out with a city of gold /b ornament? Only b an important woman, and /b in that case there is no concern, as b an important woman does not remove /b ornaments b and show /b them to others.,After discussing going out into the public domain on Shabbat with a city of gold ornament, the Gemara discusses other ornaments. There is a dispute among i amora’im /i with regard to a b i kelila /i , /b which is a tiara-like ornament. b Rav prohibited /b going out with it, b and Shmuel permitted /b doing so.,The Gemara sets the parameters of the disagreement: With a i kelila /i made b of metal, everyone agrees that it is prohibited /b to go out into the public domain. b Where they disagree /b is in the case b of a woven /b fabric inlaid with metal. One b Sage, /b Rav, b holds /b that in that type of ornament b the metal is /b the b primary /b element, and it is prohibited. b And /b one b Sage, /b Shmuel, b holds /b that b the woven /b fabric b is /b the b primary /b element, and it is consequently permitted., b Rav Ashi taught /b this disagreement with b a lenient /b interpretation, as he said: With a i kelila /i b of woven /b fabric, b everyone agrees that it is permitted /b to go out into the public domain. b Where they disagree /b is in the case b of a metal /b ornament. One b Sage, /b Rav, b holds /b that it is prohibited because there is concern b lest she remove it, and show it /b to another, b and come to carry it /b in the public domain. b And /b one b Sage, /b Shmuel, b holds /b that it is permitted. b Whose manner is to go out with a i kelila /i /b ornament? Only b an important woman; and an important woman does not remove /b ornaments b and show /b them to others.,On the same topic, b Rav Shmuel bar bar Ḥana said to Rav Yosef /b who, due to illness, forgot his learning: b You explicitly said to us in the name of Rav: /b With regard to b a i kelila /i , /b it b is permitted /b to go out into the public domain on Shabbat.,The Gemara relates that one day b they said to Rav: A great, tall man came to Neharde’a and he was limping. And he taught: /b With b a i kelila /i , /b it b is permitted /b to go out into the public domain on Shabbat. Rav b said: Who is a great, tall man who limps? Levi. Conclude from this that Rabbi Afes passed away and Rabbi Ḥanina is sitting at the head /b of the yeshiva in Eretz Yisrael in his place. b And, /b consequently, b Levi had no one before whom to sit /b and study b and he came here. /b As long as Rabbi Afes headed the yeshiva, Rabbi Ḥanina would sit outside the study hall. Entering the study hall would indicate that he accepted the authority of Rabbi Afes. Rabbi Ḥanina, who was a great man, refused to do so. In deference to Rabbi Ḥanina, Levi would sit with him as a colleague outside the study hall. When Levi arrived from Eretz Yisrael, it was clear that Rabbi Afes must have died. Levi, who considered himself Rabbi Ḥanina’s equal in terms of both scholarship and age, did not want to defer to Rabbi Ḥanina’s authority and decided to go to elsewhere, to Babylonia.,The Gemara asks: How did Rav arrive at that particular conclusion? b And perhaps Rabbi Ḥanina died and Rabbi Afes /b remained b standing /b in his position at the head of the yeshiva b as he stood /b previously; b and Levi had no one with whom to sit /b outside the study hall, b and /b that is why b he came here? /b The Gemara answers that that could not be the case for two reasons. First, b if it were so, /b that b Rabbi Ḥanina died, Levi /b would have been b subject to /b the authority of b Rabbi Afes. /b It was only in deference to Rabbi Ḥanina that Levi did not enter the study hall. b And furthermore, it could not be that Rabbi Ḥanina /b died and b did not reign /b as head of the yeshiva, b as when Rabbi /b Yehuda HaNasi b died, he said /b in his dying testament: b Ḥanina, son of Rabbi Ḥama, shall sit at the head /b of the yeshiva. b And of the righteous it is written: “You will decree a saying and it will be established for you, /b and the light will shine on your ways” (Job 22:28). Since the statement that Rabbi Ḥanina will serve at the head of the yeshiva crossed the lips of a righteous person, Rabbi Yehuda HaNasi, it is inconceivable that it would not have been realized.,The Gemara returns to the subject of i kelila /i . When b Levi taught in Neharde’a /b that with the b i kelila /i /b ornament, one b is permitted /b to go out into the public domain on Shabbat, b twenty-four /b women wearing the b i kelila /i /b ornament b went out /b into the public domain b from all of Neharde’a. /b When b Rabba bar Avuh taught in Meḥoza that /b the b i kelila /i /b ornament b is permitted, eighteen /b women wearing the b i kelila /i /b ornament b went out from one alleyway. /b Meḥoza was a wealthy mercantile city, and many women there owned precious jewelry., b Rav Yehuda said /b that b Rav Shmuel said: /b With a precious b gilded belt [ i kamra /i ], /b a woman b is permitted /b to go out into the public domain on Shabbat. b Some say /b that he was referring to a belt made b of woven /b fabric and inlaid with gold. b And Rav Safra said: /b It is permitted b just as /b it is permitted b in the case of a gilded cloak. /b , b And some say /b that it is referring to a belt made entirely b of metal. And Rav Safra said: /b It is permitted b just as /b it is permitted to go out into the public domain on Shabbat with b the belt of kings /b made entirely of gold., b Ravina said to Rav Ashi: /b With regard to going out with b a gilded belt over /b another b belt [ i hemyana /i ], what /b is the i halakha /i ? b He said to him: Two belts you said; /b it is certainly uncommon to wear two belts. Therefore, one of them is a burden., b Rav Ashi said: This short cloak; if it has /b short b straps with which /b to tie it, b it is permitted /b to go out with it, and b if not, it is prohibited. /b ,We learned in the mishna: b And /b a woman may b not /b go out on Shabbat b with a i katla /i . /b The Gemara explains: b What is /b a b i katla /i ? A /b type of b small bib /b hung from the neck. The b i nezamim /i /b mentioned in the mishna with which a woman may not go out on Shabbat refer to b nose rings, /b not earrings.,We learned in the mishna: b Nor with a ring that has no seal on it. /b By inference: b If it does have a seal on it, she is liable /b to bring a sin-offering. She is only exempt from bringing a sacrifice when she goes out with a ring that does not have a seal on it, which is an ornament; however, a ring with a seal on it, typically used by men for sealing documents, is considered a burden for a woman on Shabbat. b Apparently, /b that ring b is not an ornament. /b ,The Gemara b raises a contradiction /b from a mishna in tractate i Kelim /i : b Women’s ornaments /b can become b ritually impure. And these are women’s ornaments: Bibs; earrings; and rings; and a ring whether it has a seal on it /b or b whether it does not have a seal on it; and nose rings. /b Apparently, even a ring that has a seal on it is considered a woman’s ornament., b And Rabbi Zeira said: /b This is b not difficult. /b Rather, b this /b ruling in our mishna, which distinguishes between a ring with a seal and a ring without a seal, b is /b in accordance with the opinion of b Rabbi Neḥemya; that /b ruling in the mishna in tractate i Kelim /i , which does not distinguish between rings, b is /b in accordance with the opinion of b the Rabbis. /b , b As it was taught /b in a i baraita /i : If the ring were made b of metal and its seal /b was made b of coral, it /b can become b ritually impure /b because the primary component of the ring is metal, a material that can become b ritually impure. /b If the ring were made b of coral and its seal of metal, it is ritually pure /b and cannot become ritually impure. b Rabbi Neḥemya deems it ritually impure, as Rabbi Neḥemya would say: With regard to a ring, follow its seal; /b if the seal were made of material that can become ritually impure, the entire ring can become ritually impure, and if it were made of material that cannot become ritually impure, the entire ring remains pure. The same is true b with regard to a yoke /b of an animal: b Follow its rods. /b Rods are placed in the yoke to fasten it to the animal; the component material of the rods determines whether or not the entire yoke can become ritually impure. |
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| 130. Babylonian Talmud, Horayot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •eliezer, r., and r. simon Found in books: Rubenstein (2003), The Culture of the Babylonian Talmud. 184 |
131. Babylonian Talmud, Hagigah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 163| 5b. אינו מהם אמרו ליה רבנן לרבא מר לא בהסתר פנים איתיה ולא בוהיה לאכול איתיה אמר להו מי ידעיתו כמה משדרנא בצנעא בי שבור מלכא אפי' הכי יהבו ביה רבנן עינייהו אדהכי שדור דבי שבור מלכא וגרבוהו אמר היינו דתניא אמר רבן שמעון בן גמליאל כל מקום שנתנו חכמים עיניהם או מיתה או עוני,(דברים לא, יח) ואנכי הסתר אסתיר פני ביום ההוא אמר רבא אמר הקב"ה אף על פי שהסתרתי פני מהם בחלום אדבר בו רב יוסף אמר ידו נטויה עלינו שנאמר (ישעיהו נא, טז) ובצל ידי כסיתיך,ר' יהושע בן חנניה הוה קאי בי קיסר אחוי ליה ההוא אפיקורוסא עמא דאהדרינהו מריה לאפיה מיניה אחוי ליה ידו נטויה עלינו אמר ליה קיסר לר' יהושע מאי אחוי לך עמא דאהדרינהו מריה לאפיה מיניה ואנא מחוינא ליה ידו נטויה עלינו,אמרו ליה לההוא מינא מאי אחויית ליה עמא דאהדרינהו מריה מיניה ומאי אחוי לך לא ידענא אמרו גברא דלא ידע מאי מחוו ליה במחוג יחוי קמי מלכא אפקוהו וקטלוהו,כי קא ניחא נפשיה דרבי יהושע בן חנניה אמרו ליה רבנן מאי תיהוי עלן מאפיקורוסין אמר להם (ירמיהו מט, ז) אבדה עצה מבנים נסרחה חכמתם כיון שאבדה עצה מבנים נסרחה חכמתן של אומות העולם,ואי בעית אימא מהכא (בראשית לג, יב) ויאמר נסעה ונלכה ואלכה לנגדך,רבי אילא הוה סליק בדרגא דבי רבה בר שילא שמעיה לינוקא דהוה קא קרי (עמוס ד, יג) כי הנה יוצר הרים ובורא רוח ומגיד לאדם מה שיחו אמר עבד שרבו מגיד לו מה שיחו תקנה יש לו מאי מה שיחו אמר רב אפילו שיחה יתירה שבין איש לאשתו מגידים לו לאדם בשעת מיתה,איני והא רב כהנא הוה גני תותי פורייה דרב ושמעיה דסח וצחק ועשה צרכיו אמר דמי פומיה דרב כמאן דלא טעים ליה תבשילא אמר ליה כהנא פוק לאו אורח ארעא,לא קשיא כאן דצריך לרצויה הא דלא צריך לרצויה,(ירמיהו יג, יז) ואם לא תשמעוה במסתרים תבכה נפשי מפני גוה אמר רב שמואל בר איניא משמיה דרב מקום יש לו להקב"ה ומסתרים שמו מאי מפני גוה אמר רב שמואל בר יצחק מפני גאוותן של ישראל שניטלה מהם ונתנה לעובדי כוכבים ר' שמואל בר נחמני אמר מפני גאוותה של מלכות שמים,ומי איכא בכיה קמיה הקב"ה והאמר רב פפא אין עציבות לפני הקב"ה שנאמר (דברי הימים א טז, כז) הוד והדר לפניו עוז וחדוה במקומו לא קשיא הא בבתי גואי הא בבתי בראי,ובבתי בראי לא והא כתיב (ישעיהו כב, יב) ויקרא אדני ה' צבאות ביום ההוא לבכי ולמספד ולקרחה ולחגור שק שאני חרבן בית המקדש דאפילו מלאכי שלום בכו שנאמר (ישעיהו לג, ז) הן אראלם צעקו חוצה מלאכי שלום מר יבכיון:,(ירמיהו יג, יז) ודמע תדמע ותרד עיני דמעה כי נשבה עדר ה' אמר ר' אלעזר שלש דמעות הללו למה אחת על מקדש ראשון ואחת על מקדש שני ואחת על ישראל שגלו ממקומן ואיכא דאמרי אחת על ביטול תורה,בשלמא למאן דאמר על ישראל שגלו היינו דכתיב כי נשבה עדר ה' אלא למאן דאמר על ביטול תורה מאי כי נשבה עדר ה' כיון שגלו ישראל ממקומן אין לך ביטול תורה גדול מזה,תנו רבנן שלשה הקב"ה בוכה עליהן בכל יום על שאפשר לעסוק בתורה ואינו עוסק ועל שאי אפשר לעסוק בתורה ועוסק ועל פרנס המתגאה על הצבור,רבי הוה נקיט ספר קינות וקא קרי בגויה כי מטא להאי פסוקא (איכה ב, א) השליך משמים ארץ נפל מן ידיה אמר מאיגרא רם לבירא עמיקתא,רבי ורבי חייא הוו שקלי ואזלי באורחא כי מטו לההוא מתא אמרי איכא צורבא מרבנן הכא נזיל וניקביל אפיה אמרי איכא צורבא מרבנן הכא ומאור עינים הוא אמר ליה ר' חייא לרבי תיב את לא תזלזל בנשיאותך איזיל אנא ואקביל אפיה,תקפיה ואזל בהדיה כי הוו מיפטרי מיניה אמר להו אתם הקבלתם פנים הנראים ואינן רואין תזכו להקביל פנים הרואים ואינן נראין אמר ליה איכו השתא מנעתן מהאי בירכתא,אמרו ליה ממאן שמיעא לך מפרקיה דרבי יעקב שמיע לי דרבי יעקב איש כפר חיטייא הוה מקביל אפיה דרביה כל יומא כי קש א"ל לא נצטער מר דלא יכיל מר,אמר ליה מי זוטר מאי דכתיב בהו ברבנן (תהלים מט, י) ויחי עוד לנצח לא יראה השחת כי יראה חכמים ימותו ומה הרואה חכמים במיתתן יחיה בחייהן על אחת כמה וכמה,רב אידי אבוה דרבי יעקב בר אידי הוה רגיל דהוה אזיל תלתא ירחי באורחא וחד יומא בבי רב והוו קרו ליה רבנן בר בי רב דחד יומא חלש דעתיה קרי אנפשיה (איוב יב, ד) שחוק לרעהו אהיה וגו' א"ל ר' יוחנן במטותא מינך לא תעניש להו רבנן,נפק ר' יוחנן לבי מדרשא ודרש (ישעיהו נח, ב) ואותי יום יום ידרשון ודעת דרכי יחפצון וכי ביום דורשין אותו ובלילה אין דורשין אותו אלא לומר לך כל העוסק בתורה אפי' יום אחד בשנה מעלה עליו הכתוב כאילו עסק כל השנה כולה,וכן במדת פורענות דכתיב (במדבר יד, לד) במספר הימים אשר תרתם את הארץ וכי ארבעים שנה חטאו והלא ארבעים יום חטאו אלא לומר לך כל העובר עבירה אפי' יום אחד בשנה מעלה עליו הכתוב כאילו עבר כל השנה כולה:,אי זהו קטן כל שאינו יכול לרכוב על כתפו של אביו: מתקיף לה רבי זירא | 5b. b is not from /b among b them. The Sages said to Rava: Master, you are not subject to /b His b hiding /b of the b face, /b as your prayers are heard, b and you are not subject to: “And they shall be devoured,” /b as the authorities take nothing from you. b He said to them: Do you know how many /b gifts b I send in private to the house of King Shapur? /b Although it might seem that the monarchy does not take anything from me, in actuality I am forced to give many bribes. b Even so, the Sages looked upon /b Rava with suspicion. b In the meantime, /b messengers b from the house of King Shapur sent /b for him b and imprisoned him /b to extort more money from him. Rava b said: This is as it is taught /b in a i baraita /i that b Rabban Shimon ben Gamliel said: Wherever the Sages looked upon /b someone, it resulted in b either death or poverty. /b ,With regard to the verse: b “And I will hide my face in that day” /b (Deuteronomy 31:18), b Rava said /b that b the Holy One, Blessed be He, said: Even though I hid my face from them /b and My Divine Presence is not revealed, nevertheless: b “I speak with him in a dream” /b (Numbers 12:6). b Rav Yosef said: His hand is outstretched, /b guarding b over us, as it is stated: “And I have covered you in the shadow of my hand” /b (Isaiah 51:16).,The Gemara relates: b Rabbi Yehoshua ben Ḥaya was standing in /b the b house of the Caesar. A certain heretic, /b who was also present, b gestured to him, /b indicating that his was b the nation whose Master, /b God, b turned His face /b away b from it. /b Rabbi Yehoshua b gestured to him /b that b His hand is outstretched over us /b in protection. b The Caesar said to Rabbi Yehoshua: What did he gesture to you, /b and how did you respond? He replied: He indicated that mine is b the nation whose Master turned His face from it, and I gestured to him /b that b His hand is outstretched over us. /b ,The members of the Caesar’s household b said to that heretic: What did you gesture to him? /b He said to them: I gestured that his is b the nation whose Master has turned /b His face b from it. /b They asked: b And what did he gesture to you? /b He said to them: b I don’t know; /b I did not understand. b They said: /b How can b a man who does not know what /b others b gesture to him /b dare to b gesture in the presence of the king? They took him out and killed him. /b ,The Gemara relates: b When Rabbi Yehoshua ben Ḥaya was dying, the Sages said to him: What will become of us, from /b the threat of b the heretics, /b when there is no scholar like you who can refute them? b He said to them /b that the verse states: “Is wisdom no more in Teiman? b Has counsel perished from the prudent? Has their wisdom vanished?” /b (Jeremiah 49:7). He explained: b Since counsel has perished from the prudent, /b from the Jewish people, the b wisdom of the nations of the world has vanished /b as well, and there will be no superior scholars among them., b And if you wish, say /b instead that the same idea can be derived b from here: “And he said: Let us take our journey, and let us go, and I will go corresponding to you” /b (Genesis 33:12). Just as the Jewish people rise and fall, so too, the nations of the world simultaneously rise and fall, and they will never have an advantage.,The Gemara relates that b Rabbi Ila was ascending the stairs in the house of Rabba bar Sheila, /b a children’s teacher. b He heard a child who was reading /b a verse out loud: b “For, lo, He Who forms the mountains, and creates the wind, and declares to man what is his speech” /b (Amos 4:13). Rabbi Ila b said: /b With regard to b a servant whose master declares to him what is his /b proper b speech, is there a remedy for him? /b The Gemara asks. b What /b is the meaning of the phrase: b “What is his speech”? Rav said: Even frivolous speech that is between a man and his wife /b before engaging in relations b is declared to a person at the time of death, /b and he will have to account for it.,The Gemara asks: b Is that so? /b Is it prohibited for a man to speak in this manner with his wife? b Wasn’t Rav Kahana lying beneath Rav’s bed, and he heard /b Rav b chatting and laughing /b with his wife, b and performing his needs, /b i.e., having relations with her. Rav Kahana b said /b out loud: b The mouth of Rav is like /b one who b has never eaten a cooked dish, /b i.e., his behavior is lustful. Rav b said to him: Kahana, leave, as /b this is b not proper conduct. /b This shows that Rav himself engaged in frivolous talk before relations.,The Gemara answers: This is b not difficult. Here, /b where this type of speech is permitted, it is referring to a situation b where he must appease /b his wife before relations, and therefore this speech is appropriate. However, b this /b statement, that it is prohibited, is referring to a situation b where he doesn’t need to appease her. /b In these circumstances, it is prohibited to engage in excessively lighthearted chatter with one’s wife.,The verse states: b “But if you will not hear it, my soul shall weep in secret [ i bemistarim /i ] for your pride” /b (Jeremiah 13:17). b Rav Shmuel bar Inya said in the name of Rav: The Holy One, Blessed be He, has a place /b where He cries, b and its name is Mistarim. What /b is the meaning of b “for your pride”? Rav Shmuel bar Yitzḥak said: /b God cries b due to the pride of the Jewish people, which was taken from them and given to /b the gentile b nations. Rav Shmuel bar Naḥmani said: /b He cries b due to the pride of the kingdom of Heaven, /b which was removed from the world.,The Gemara asks: b But is there crying before the Holy One, Blessed be He? Didn’t Rav Pappa say: There is no sadness before the Holy One, Blessed be He, as it is stated: “Honor and majesty are before Him; strength and gladness are in His place” /b (I Chronicles 16:27)? The Gemara responds: This is b not difficult. This /b statement, that God cries, is referring to b the innermost chambers, /b where He can cry in secret, whereas b this /b statement, that He does not cry, is referring to b the outer chambers. /b ,The Gemara asks: b And doesn’t /b God cry b in the outer chambers? Isn’t it written: “And on that day the Lord, the God of hosts, called to weeping, and to mourning, and to baldness, and to girding with sackcloth” /b (Isaiah 22:12)? The Gemara responds: b The destruction of the Temple is different, as even the angels of peace cried, as it is stated: “Behold, their valiant ones cry without; the angels of peace weep bitterly” /b (Isaiah 33:7).,The verse continues: b “And my eye shall weep sore, and run down with tears, because the Lord’s flock is carried away captive” /b (Jeremiah 13:17). b Rabbi Elazar said: Why these three /b references to b tears /b in the verse? b One /b is b for the First Temple; one /b is b for the Second Temple; and one /b is b for the Jewish people who were exiled from their place. And there are /b those b who say: /b The last b one /b is b for /b the unavoidable b dereliction /b of the study of b Torah /b in the wake of the exile.,The Gemara asks: b Granted, according to the one who said /b that the last tear is b for the Jewish people who were exiled, this is as it is written: “Because the Lord’s flock is carried away captive.” However, according to the one who said /b that this tear is b for the dereliction /b of the study of b Torah, what /b is the meaning of: b “Because the Lord’s flock is carried away captive”? /b The Gemara answers: b Since the Jewish people were exiled from their place, there is no greater /b involuntary b dereliction /b of the study of b Torah than /b that which was caused by b this. /b , b The Sages taught /b that there are b three /b types of people b for whom the Holy One, Blessed be He, cries every day: For /b one b who is able to engage in Torah /b study b and does not engage /b in it; b and for /b one b who is unable to engage in Torah /b study and nevertheless he endeavors and b engages /b in it; b and for a leader who lords over the community. /b ,The Gemara relates: b Rabbi /b Yehuda HaNasi b was holding /b the b book of Lamentations and was reading from it. When he reached the verse: “He has cast down from heaven to earth /b the beauty of Israel” (Lamentations 2:1), in his distress the book b fell from his hand. He said: From a high roof to a deep pit, /b i.e., it is terrible to tumble from the sky to the ground.,§ The Gemara relates: b Rabbi /b Yehuda HaNasi b and Rabbi Ḥiyya were walking along the road. When they arrived at a certain city, they said: Is there a Torah scholar here whom we /b can b go and greet? /b The people of the city b said: There is a Torah scholar here but he is blind. Rabbi Ḥiyya said to Rabbi /b Yehuda HaNasi: b You sit /b here; b do not demean your /b dignified status as b i Nasi /i /b to visit someone beneath your stature. b I will go and greet him. /b ,Rabbi Yehuda HaNasi b grabbed him and went with him /b anyway, and together they greeted the blind scholar. b When they were leaving him, he said to them: You greeted /b one who is b seen and does not see; may you be worthy to greet /b the One Who b sees and is not seen. /b Rabbi Yehuda HaNasi b said to /b Rabbi Ḥiyya: b Now, if /b I had listened to you and not gone to greet him, b you would have prevented me from receiving this blessing. /b , b They said to /b the blind scholar: b From whom did you hear /b that we are worthy of this blessing? He said to them: b I heard /b it b from the instruction of Rabbi Ya’akov, as Rabbi Ya’akov of the village of Ḥitiyya would greet his teacher every day. When /b Rabbi Ya’akov b grew elderly, /b his teacher b said to him: Do not despair, my Master, that my Master is unable /b to make the effort to greet me. It is better that you should not visit me.,Rabbi Ya’akov b said to him: Is it /b a b minor /b matter, b that which is written about the Sages: “That he should still live always, that he should not see the pit. For he sees that wise men die” /b (Psalms 49:10–11)? In this regard an i a fortiori /i reference applies: b Just as one who sees Sages in their death will live, all the more so /b one who sees them b in their lifetime. /b From here the blind scholar learned the importance of greeting Torah scholars, which is why he blessed the Sages who came to greet him.,The Gemara relates: b Rav Idi, father of Rabbi Ya’akov bar Idi, would regularly travel three months on the road /b to reach the study hall b and /b as he would immediately travel back again to arrive home for the festival of i Sukkot /i , he spent only b one day in the school of Rav. And the Sages would /b disparagingly b call him: A student /b of Torah b for one day. He was offended /b and b read /b the following verse b about himself: “I am as one that is a laughingstock to his neighbor, /b a man who calls upon God, and He answers him” (Job 12:4). b Rabbi Yoḥa said to him: Please do not punish the Sages, /b i.e., do not take offense and be harsh with them, as this will cause them to be punished by God., b Rabbi Yoḥa left /b Rav Idi and went b to the study hall and taught: “Yet they seek Me daily, and delight to know My ways” /b (Isaiah 58:2). b But is /b it possible that only b during the day they seek Him and at night they do not seek Him? /b What is the meaning of daily? b Rather, /b this verse comes b to say to you /b that with regard to b anyone who engages in Torah /b study b even one day a year, the verse ascribes him /b credit b as though he engaged /b in Torah study b the entire year. /b , b And the same /b applies b to the attribute of punishment, as it is written: “After the number of the days in which you spied out the land, /b even forty days, for every day a year, shall you bear your iniquities” (Numbers 14:34). b But did they sin /b for b forty years? Didn’t they sin /b for only b forty days? Rather, /b this comes b to say to you /b that b anyone who transgresses a sin even one day a year, the verse ascribes him /b liability b as though he transgressed the entire year. /b ,§ The mishna taught: b Who is a minor /b who is exempt from the mitzva of appearance in the Temple? b Any /b child b who is unable to ride on his father’s shoulders /b and ascend from Jerusalem to the Temple Mount. b Rabbi Zeira strongly objects to this: /b |
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132. Babylonian Talmud, Gittin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 86| 90a. והלכתא מותרת לשניהם:, big strongמתני׳ /strong /big בית שמאי אומרים לא יגרש אדם את אשתו אלא אם כן מצא בה דבר ערוה שנאמר (דברים כד, א) כי מצא בה ערות דבר,ובית הלל אומרים אפילו הקדיחה תבשילו שנאמר כי מצא בה ערות דבר,ר' עקיבא אומר אפי' מצא אחרת נאה הימנה שנאמר (דברים כד, א) והיה אם לא תמצא חן בעיניו:, big strongגמ׳ /strong /big תניא אמרו בית הלל לבית שמאי והלא כבר נאמר דבר אמרו להם ב"ש והלא כבר נאמר ערות,אמרו להם ב"ה אם נאמר ערות ולא נאמר דבר הייתי אומר משום ערוה תצא משום דבר לא תצא לכך נאמר דבר ואילו נאמר דבר ולא נאמר ערות הייתי אומר משום דבר תנשא לאחר ומשום ערוה לא תנשא לאחר לכך נאמר ערות,וב"ש האי דבר מאי עבדי ליה נאמר כאן דבר ונאמר להלן דבר (דברים יט, טו) על פי שני עדים או על פי שלשה עדים יקום דבר מה להלן בשני עדים אף כאן בשני עדים,וב"ה מי כתיב ערוה בדבר וב"ש מי כתיב או ערוה או דבר,וב"ה להכי כתיב ערות דבר דמשמע הכי ומשמע הכי:,ר"ע אומר אפי' מצא אחרת: במאי קא מיפלגי בדר"ל דאמר ריש לקיש כי משמש בד' לשונות אי דלמא אלא דהא,ב"ש סברי [והיה אם לא תמצא חן בעיניו] כי מצא בה ערות דבר דהא מצא בה ערות דבר ור"ע סבר כי מצא בה ערות דבר אי נמי מצא בה ערות דבר,אמר ליה רב פפא לרבא לא מצא בה לא ערוה ולא דבר מהו,א"ל מדגלי רחמנא גבי אונס (דברים כב, יט) לא יוכל לשלחה כל ימיו כל ימיו בעמוד והחזיר קאי התם הוא דגלי רחמנא אבל הכא מאי דעבד עבד,א"ל רב משרשיא לרבא אם לבו לגרשה והיא יושבת תחתיו ומשמשתו מהו קרי עליה (משלי ג, כט) אל תחרש על רעך רעה והוא יושב לבטח אתך,תניא היה רבי מאיר אומר כשם שהדעות במאכל כך דעות בנשים יש לך אדם שזבוב נופל לתוך כוסו וזורקו ואינו שותהו וזו היא מדת פפוס בן יהודה שהיה נועל בפני אשתו ויוצא,ויש לך אדם שזבוב נופל לתוך כוסו וזורקו ושותהו וזו היא מדת כל אדם שמדברת עם אחיה וקרוביה ומניחה,ויש לך אדם שזבוב נופל לתוך תמחוי מוצצו ואוכלו זו היא מדת אדם רע שרואה את אשתו יוצאה וראשה פרוע וטווה בשוק | 90a. b And the i halakha /i /b is that b she is permitted to both of them. /b , strong MISHNA: /strong b Beit Shammai say: A man may not divorce his wife unless he finds /b out b about her /b having engaged in b a matter of forbidden sexual intercourse [ i devar erva /i ], /b i.e., she committed adultery or is suspected of doing so, b as it is stated: “Because he has found some unseemly matter [ i ervat davar /i ] in her, /b and he writes her a scroll of severance” (Deuteronomy 24:1)., b And Beit Hillel say: /b He may divorce her b even /b due to a minor issue, e.g., because b she burned /b or over-salted b his dish, as it is stated: “Because he has found some unseemly matter in her,” /b meaning that he found any type of shortcoming in her., b Rabbi Akiva says: /b He may divorce her b even /b if b he found another woman /b who is b better looking than her /b and wishes to marry her, b as it is stated /b in that verse: b “And it comes to pass, if she finds no favor in his eyes” /b (Deuteronomy 24:1)., strong GEMARA: /strong It b is taught /b in a i baraita /i that b Beit Hillel said to Beit Shammai: But isn’t /b the word b “matter” already stated /b in the verse, indicating that any disadvantageous matter is a legitimate reason for divorce? b Beit Shammai said to them: But isn’t /b the word b “unseemly [ i ervat /i ]” already stated? /b , b Beit Hillel said to them: If /b the word b “unseemly” had been stated and /b the word b “matter” had not been stated, I would have said /b that a wife b should leave /b her husband b due to forbidden sexual intercourse, /b but b she should not /b have to b leave /b him b due to /b any other b matter. Therefore, /b the word b “matter” is stated. And if /b the word b “matter” had been stated and /b the word b “unseemly” had not been stated, I would have said /b that if he divorced her merely b due to /b a disadvantageous b matter she may marry another /b man, as the Torah continues: “And she departs out of his house, and goes and becomes another man’s wife” (Deuteronomy 24:2). b But /b if she was divorced b due to /b her engaging in b forbidden sexual intercourse, she may not marry another /b man, as she is prohibited from remarrying. b Therefore, /b the word b “unseemly” is stated, /b indicating that even a wife who is divorced due to adultery is permitted to remarry.,The Gemara asks: b And what do Beit Shammai do with this /b word b “matter”? /b How do they interpret it? It seems superfluous, as in their opinion the verse refers specifically to a wife who engaged in forbidden sexual intercourse. The Gemara answers: The word b “matter” is stated here, /b with regard to divorce, b and /b the word b “matter” is stated there, /b with regard to testimony: b “At the mouth of two witnesses, or at the mouth of three witnesses, a matter shall be established” /b (Deuteronomy 19:15). b Just as there, /b it is stated that a matter is established only b through two witnesses, so too here, /b a matter of forbidden sexual intercourse justifies divorce only if it is established b through two witnesses. /b , b And Beit Hillel /b would respond to this analogy in the following manner: b Is it written: /b Because he has found something b unseemly in a matter [ i erva bedavar /i ], /b indicating that it was established through the testimony of two witnesses that she engaged in adultery? b And Beit Shammai /b would respond to Beit Hillel’s interpretation as follows: b Is it written: /b Because he has found b either /b something b unseemly or /b another b matter i [o erva o davar /i ], /b in accordance with Beit Hillel’s understanding?, b And Beit Hillel /b would respond that b for this /b reason the expression b “some unseemly matter [ i ervat davar /i ]” is written, as it indicates that /b interpretation, i.e., that a husband is not obligated to divorce his wife unless there are two witnesses to her having engaged in forbidden sexual intercourse, b and it /b also b indicates this /b interpretation, i.e., that he may divorce her due to any deficiency, be it adultery or any other shortcoming.,§ It is stated in the mishna that b Rabbi Akiva says: /b He may divorce her b even /b if b he found another woman /b who is better looking than her. b With regard to what do they disagree? /b They disagree b with regard to /b the application of b Reish Lakish’s /b statement, b as Reish Lakish said /b that the term b i ki /i /b actually b has /b at least b four /b distinct b meanings: If, perhaps, rather, /b and b because. /b , b Beit Shammai hold /b that the verse b “And it comes to pass, if she finds no favor in his eyes, because [ i ki /i ] he has found some unseemly matter in her” /b means that she did not find favor in his eyes b due to /b the fact that b he has found some unseemly matter in her. And Rabbi Akiva holds /b that the phrase b “because [ i ki /i ] he has found some unseemly matter in her” /b means: b Or if he has found some unseemly matter in her. /b ,§ b Rav Pappa said to Rava: /b According to Beit Hillel, if the husband b found about her neither forbidden sexual intercourse nor /b any other b matter, /b but divorced her anyway, b what is /b the i halakha /i ? Is the divorce valid?,Rava b said to him /b that the answer can be derived b from what the Merciful One reveals /b in the Torah b with regard to a rapist: “He may not send her away all his days” /b (Deuteronomy 22:29), indicating that even if he divorces the woman whom he raped and was subsequently commanded to marry, b all his days he stands /b commanded b to arise and remarry /b her as his wife. Evidently, b specifically there /b the husband is obligated to remarry his divorcée, b as the Merciful One reveals /b as much. b But here, what he did, he did. /b , b Rav Mesharshiyya said to Rava: If he intends to divorce her and she is living with him and serving him, what is /b the i halakha /i ? Rava b read /b the following verse b about /b such a person: b “Devise not evil against your neighbor, seeing he dwells securely by you” /b (Proverbs 3:29).,§ It b is taught /b in a i baraita /i ( i Tosefta /i , i Sota /i 5:9) that b Rabbi Meir would say: Just as there are /b different b attitudes with regard to food, so too, there are /b different b attitudes with regard to women. /b With regard to food, b you have a person who, /b when b a fly falls into his cup, he throws out /b the wine with the fly b and does not drink it. And this is /b comparable to b the demeanor of Pappos ben Yehuda /b with regard to his wife, b as he would lock /b the door b before his wife and leave /b so that she would not see any other man., b And you have a person who, /b when b a fly falls into his cup, he throws out /b the fly b and drinks /b the wine. b And this is /b comparable to b the demeanor of any /b common b man, whose /b wife b speaks with her siblings and relatives, and he lets her /b do so., b And you have a man who, /b when b a fly falls into /b his b serving bowl, he sucks /b the fly b and eats /b the food. b This is the demeanor of a bad man, who sees his wife going out /b into the street b with her head uncovered, and spinning in the marketplace /b immodestly, |
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| 133. Babylonian Talmud, Bava Batra, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Rubenstein (2003), The Culture of the Babylonian Talmud. 73 |
134. Babylonian Talmud, Yoma, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •eliezer (r.) Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 135| 9b. ששהו את קיניהן מיהא מעלה עליהן הכתוב כאילו שכבום,בזיון קדשים דכתיב (שמואל א ב, טו) גם בטרם יקטירון את החלב ובא נער הכהן ואמר לאיש הזובח תנה בשר לצלות לכהן ולא יקח ממך בשר מבושל כי אם חי ויאמר אליו האיש קטר יקטירון כיום החלב וקח לך כאשר תאוה נפשך ואמר לו כי עתה תתן ואם לא לקחתי בחזקה ותהי חטאת הנערים גדולה מאד את פני ה' כי נאצו האנשים את מנחת ה',מקדש ראשון מפני מה חרב מפני ג' דברים שהיו בו ע"ז וגלוי עריות ושפיכות דמים ע"ז דכתיב (ישעיהו כח, כ) כי קצר המצע מהשתרע,מאי קצר המצע מהשתרע א"ר יונתן קצר מצע זה מהשתרר עליו שני רעים כאחד,(ישעיהו כח, כ) והמסכה צרה כהתכנס א"ר שמואל בר נחמני כי מטי רבי יונתן להאי קרא בכי אמר מאן דכתיב ביה (תהלים לג, ז) כונס כנד מי הים נעשית לו מסכה צרה,גלוי עריות דכתיב (ישעיהו ג, טז) ויאמר ה' יען כי גבהו בנות ציון ותלכנה נטויות גרון ומשקרות עינים הלוך וטפוף תלכנה וברגליהן תעכסנה יען כי גבהו בנות ציון שהיו מהלכות ארוכה בצד קצרה ותלכנה נטויות גרון שהיו מהלכות בקומה זקופה ומשקרות עינים דהוו מליין כוחלא עיניהן הלוך וטפוף תלכנה שהיו מהלכות עקב בצד גודל וברגליהן תעכסנה א"ר יצחק שהיו מביאות מור ואפרסמון ומניחות במנעליהן וכשמגיעות אצל בחורי ישראל בועטות ומתיזות עליהן ומכניסין בהן יצה"ר כארס בכעוס,שפיכות דמים דכתיב (מלכים ב כא, טז) וגם דם נקי שפך מנשה [הרבה מאד] עד אשר מלא את ירושלם פה לפה,אבל מקדש שני שהיו עוסקין בתורה ובמצות וגמילות חסדים מפני מה חרב מפני שהיתה בו שנאת חנם ללמדך ששקולה שנאת חנם כנגד שלש עבירות ע"ז גלוי עריות ושפיכות דמים,רשעים היו אלא שתלו בטחונם בהקב"ה אתאן למקדש ראשון דכתיב (מיכה ג, יא) ראשיה בשוחד ישפוטו וכהניה במחיר יורו ונביאיה בכסף יקסומו ועל ה' ישענו לאמר הלא ה' בקרבנו לא תבוא עלינו רעה לפיכך הביא עליהן הקב"ה ג' גזרות כנגד ג' עבירות שבידם שנאמר (מיכה ג, יב) לכן בגללכם ציון שדה תחרש וירושלים עיין תהיה והר הבית לבמות יער,ובמקדש ראשון לא הוה ביה שנאת חנם והכתיב (יחזקאל כא, יז) מגורי אל חרב היו את עמי לכן ספוק אל ירך וא"ר (אליעזר) אלו בני אדם שאוכלין ושותין זה עם זה ודוקרין זה את זה בחרבות שבלשונם,ההיא בנשיאי ישראל הואי דכתיב (יחזקאל כא, יז) זעק והילל בן אדם כי היא היתה בעמי ותניא זעק והילל בן אדם יכול לכל תלמוד לומר היא בכל נשיאי ישראל,ר' יוחנן ור"א דאמרי תרווייהו ראשונים שנתגלה עונם נתגלה קצם אחרונים שלא נתגלה עונם לא נתגלה קצם,אמר רבי יוחנן טובה צפורנן של ראשונים מכריסו של אחרונים א"ל ריש לקיש אדרבה אחרונים עדיפי אף על גב דאיכא שעבוד מלכיות קא עסקי בתורה אמר ליה בירה תוכיח שחזרה לראשונים ולא חזרה לאחרונים,שאלו את רבי אלעזר ראשונים גדולים או אחרונים גדולים אמר להם תנו עיניכם בבירה איכא דאמרי אמר להם עידיכם בירה,ריש לקיש הוי סחי בירדנא אתא רבה בר בר חנה יהב ליה ידא א"ל אלהא סנינא לכו דכתיב (שיר השירים ח, ט) אם חומה היא נבנה עליה טירת כסף ואם דלת היא נצור עליה לוח ארז אם עשיתם עצמכם כחומה ועליתם כולכם בימי עזרא נמשלתם ככסף שאין רקב שולט בו עכשיו שעליתם כדלתות נמשלתם כארז שהרקב שולט בו,מאי ארז אמר עולא ססמגור מאי ססמגור אמר רבי אבא בת קול כדתניא משמתו נביאים האחרונים חגי זכריה ומלאכי נסתלקה רוח הקדש מישראל ועדיין היו משתמשין בבת קול,וריש לקיש מי משתעי בהדי רבה בר בר חנה ומה רבי (אליעזר) דמרא דארעא דישראל הוה ולא הוה משתעי ר"ל בהדיה דמאן דמשתעי ר"ל בהדיה בשוק יהבו ליה עיסקא בלא סהדי בהדי רבב"ח משתעי,אמר רב פפא שדי גברא בינייהו או ריש לקיש הוה וזעירי או רבה בר בר חנה הוה ור"א כי אתא לקמיה דרבי יוחנן א"ל לאו היינו טעמא א"נ סליקו כולהו בימי עזרא לא הוה שריא שכינה במקדש שני דכתיב (בראשית ט, כז) יפת אלהים ליפת וישכן באהלי שם | 9b. b that they deferred /b the sacrifice of b their /b bird-offerings by women after childbirth; b nevertheless, the verse ascribes to them as if they lay /b with b them. /b These women came to the Tabernacle to sacrifice doves or pigeons as bird-offerings as part of their purification process, which would permit them to engage in sexual relations with their husbands. Eli’s sons delayed the sacrifice of these offerings and thereby delayed the return of these women to their husbands and their fulfillment of the mitzva of procreation. Even though, according to this opinion, Eli’s sons did not actually engage in sexual relations with these women, the verse attributes that degree of severity to their conduct.,Eli’s sons also sinned in the b degradation of consecrated items, as it is written: “Before the fat was made burned, the priest’s servant came and said to the man who sacrificed: Hand over some flesh to roast for the priest, for he will not take cooked flesh from you, but raw. And if the man said to him: Let the fat be burnt first and then take as much as you want, then he would say: No, hand it over right now, or I will take it by force. The sin of the young men against the Lord was very great, for the men treated the Lord’s offerings with contempt” /b (I Samuel 2:15–17).,§ The i Tosefta /i continues with a discussion of the sins of the Jewish people over the generations: b Due to what /b reason b was /b the b First Temple destroyed? /b It was destroyed b due to /b the fact b that there were three matters /b that existed b in /b the First Temple: b Idol worship, forbidden sexual relations, and bloodshed. Idol worship, as it is written: “The bed is too short for stretching [ i mehistare’a /i ], /b and the cover is too narrow for gathering” (Isaiah 28:20)., b What is /b the meaning of: b “The bed is too short for stretching?” Rabbi Yonatan said: This bed is too short for two counterparts [ i re’im /i ] to dominate [ i mehistarer /i ]. /b i Mehistare’a /i is a contraction of i mehistarer re’im /i . It is inconceivable that there would be in one Temple both service of God and worship of the idol placed there by King Manasseh., b What /b is the meaning of: b And the cover [ i vehamasseikha /i ] is too narrow [ i tzara /i ] for gathering [ i kehitkannes /i ]? Rabbi Shmuel bar Naḥmani said /b that b when Rabbi Yonatan reached this verse, he wept /b and b said: For He about Whom it is written: “He gathers [ i kones /i ] waters of the sea together as a heap” /b (Psalms 33:7), b the idol [ i masseikha /i ] became a rival [ i tzara /i ]? /b In the homiletic interpretation, i masseikha /i is interpreted as idol and i tzara /i is interpreted as rival, as in the term used to describe the relationship between two women married to the same husband, i isha tzara /i .,With regard to b forbidden sexual relations, it is written: “The Lord says because the daughters of Zion are haughty and walk with outstretched necks and wanton eyes, walking and mincing as they go and making a tinkling with their feet” /b (Isaiah 3:16). br b Because the daughters of Zion are haughty, /b indicates a b tall /b woman walking b alongside /b a b short /b one so that the tall woman would stand out. br b And walk with outstretched necks, /b indicates b that they would walk with upright stature /b and carry themselves in an immodest way. br b And wanton eyes, /b indicates b that they would fill their eyes with blue eye shadow /b in order to draw attention to their eyes. br b Walking and mincing as they go, /b indicates b that they would walk /b in small steps, b heel to toe, /b so onlookers would notice them. br b Making a tinkling [ i te’akasna /i ] with their feet, Rabbi Yitzḥak said: /b This teaches b that they would bring myrrh and balsam and place /b them b in their shoes /b and would walk in the marketplaces of Jerusalem. b And once they approached /b a place where b young Jewish men /b were congregated, b they would stamp /b their feet on the ground b and splash /b the perfume b toward them and instill the evil inclination into them like venom of a viper [ i ke’eres bikhos /i ]. /b ,With regard to b bloodshed it is written: “Moreover, Manasseh shed innocent blood very much, until he had filled Jerusalem from one end to another” /b (II Kings 21:16)., b However, /b considering that the people during b the Second Temple /b period b were engaged in Torah /b study, observance of b mitzvot, and acts of kindness, /b and that they did not perform the sinful acts that were performed in the First Temple, b why was /b the Second Temple b destroyed? /b It was destroyed b due to /b the fact b that there was wanton hatred /b during that period. This comes b to teach you that /b the sin of b wanton hatred is equivalent to the three /b severe b transgressions: Idol worship, forbidden sexual relations and bloodshed. /b ,The Gemara continues: b They were wicked; however, they put their faith in the Holy One, Blessed be He. /b With that statement b we have come to /b the b First Temple /b era, about b which it is written: “Her chiefs judge for bribes, her priests give rulings for a fee, and her prophets divine for pay; yet they rely on the Lord, saying: The Lord is in our midst, no tragedy will overtake us” /b (Micah 3:11). At least the final portion of the verse was to their credit. b Therefore, the Holy One, Blessed be He, brought upon them three decrees corresponding to their three wicked sins, as it is stated: “Therefore, due to you Zion will be plowed as a field, Jerusalem will become heaps of ruins, and the Temple Mount will be a like a shrine in the woods” /b (Micah 3:12).,The Gemara asks: b And in the First Temple /b era b was there /b really b no baseless hatred? Isn’t it written: /b “Cry and wail, son of man, for this will befall my people, this will befall all the princes of Israel: b They will be cast before the sword together with my people, therefore strike the thigh” /b (Ezekiel 21:17)? b Rabbi Eliezer /b interpreted this verse and b said: These are people who eat and drink with each other, and stab each other with verbal barbs. /b Apparently, even those who were close were filled with hatred toward one another.,The Gemara answers: b That /b behavior b was /b found only among b the princes of Israel, as it is written: “Cry and wail, son of man, for this will befall my people”; and it was taught /b in a i baraita /i : b “Cry and wail, son of man, /b for this will befall my people”; one b might /b have thought that this unsavory trait was common b to all. /b Therefore, b the verse states: “This will befall all the princes of Israel.” /b It was only the leaders of the nation who harbored baseless hatred for each other; the people of the nation as a whole did not hate one another.,§ It was b Rabbi Yoḥa and Rabbi Elazar who both said: /b In the case of b the former, /b the people in the First Temple era, b whose sin was exposed /b and no attempt was made to disguise their conduct, the b end /b of b their /b punishment b was exposed, /b and the prophet informed them that they would return to their land in seventy years. In the case of b the latter, /b the people in the Second Temple era, b whose sin was not exposed; /b rather, they attempted to disguise their conduct, the b end /b of b their /b punishment b was not exposed. /b , b Rabbi Yoḥa said: The fingernails of the former are preferable to the belly of the latter. Reish Lakish said to him: On the contrary, the latter were superior; even though there is subjugation by the kingdoms, they are engaged in Torah study. /b Rabbi Yoḥa b said to /b Reish Lakish: b The Temple will prove /b that the former were superior, b as it /b was b restored to the former. /b The Second Temple was constructed after the destruction of the first. However, after the destruction of the Second Temple, b it /b was b not restored to the latter. /b Apparently, the former were superior to the latter.,Similarly, the Sages b asked Rabbi Elazar: Are the former greater or are the latter greater? He said to them: Look to the Temple /b and see if it has been restored, as it was to our predecessors. b Some say /b the exchange was slightly different: b He said to them: The Temple is your witness. /b The restoration of the Temple after the destruction of the First Temple, attests to the fact that the former generation was greater., b Reish Lakish was swimming in the Jordan River /b when b Rabba bar bar Ḥana came and gave him a hand /b to help him out. Reish Lakish b said to him: My God! I hate you /b Babylonians, b as it is written: “If she be a wall we will build a silver turret upon her, if she be a door we will cover her with boards of cedar” /b (Song of Songs 8:9). This is the meaning of the verse as it applies to the Jewish people: b Had you rendered yourselves /b a solid bloc b like a wall and all ascended /b to Eretz Yisrael b in the days of Ezra, you would have been likened to silver, which rot does not infest, /b in the sense that you would have merited experiencing the Divine Presence in all its glory. b Now that you ascended like doors, /b and only some of you came to Eretz Yisrael, b you are likened to cedar, which rot infests, /b and you merit experiencing only partial revelation of the Divine Presence.,The Gemara asks: b What /b rot infests b cedar? Ulla said: It is i sasmagor /i , /b a type of worm. The Gemara asks: b What /b does b i sasmagor /i /b have to do with the Divine Presence during the Second Temple era? b Rabbi Abba said: /b Just as little remains from a cedar tree infested by this worm, similarly, all that remained from the Divine Presence during the Second Temple period was a b Divine Voice, as it was taught /b in a i baraita /i : b After the last prophets Haggai, Zechariah, and Malachi died, the Divine Spirit /b of prophetic revelation b departed from the Jewish people, and they were still utilizing a Divine Voice, /b which they heard as an echo of prophecy.,The Gemara asks: b And would Reish Lakish speak with Rabba bar bar Ḥana /b in public? b Just as Rabbi Elazar, who was the master of Eretz Yisrael /b in wisdom and character, b and /b nevertheless, b Reish Lakish would not speak with him /b in public, as Reish Lakish was sparing in his speech and extended friendship to only a select few prominent, righteous people, to the extent that b a person to whom Reish Lakish /b was seen b speaking in the marketplace, one would give him /b a loan and b do business /b with him b without witnesses; /b would he b have spoken with Rabba bar bar Ḥana? /b , b Rav Pappa said: Cast a man between them, /b and say that the incident did not involve Reish Lakish and Rabba bar bar Ḥana. It b was either Reish Lakish /b bathing in the river b and Ze’iri, /b the prominent Babylonian Sage, who extended him a hand, b or /b it was b Rabba bar bar Ḥana /b who was in the river b and Rabbi Elazar /b extended a hand to him. In any event, b when /b the Sage who heard what Reish Lakish said b came before Rabbi Yoḥa /b and related it, Rabbi Yoḥa b said to him: That is not the reason; even had they all ascended in the days of Ezra, the Divine Presence would not have rested in the Second Temple, as it is written: “God will enlarge Japheth, and dwell in the tents of Shem” /b (Genesis 9:27). |
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| 135. Babylonian Talmud, Bava Metzia, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Bar Asher Siegal (2013), Early Christian Monastic Literature and the Babylonian Talmud, 97 |
136. Babylonian Talmud, Bava Qamma, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Rubenstein (2003), The Culture of the Babylonian Talmud. 184| 117a. אי דינא אי קנסא א"ל אי דינא גמרינן מיניה אי קנסא לא גמרינן מיניה,ומנא תימרא דמקנסא לא גמרינן דתניא בראשונה היו אומרים המטמא והמנסך חזרו לומר אף המדמע,חזרו אין לא חזרו לא מאי טעמא לאו משום דקנסא הוא וקנסא לא גמרינן מיניה,לא מעיקרא סברי להפסד מרובה חששו להפסד מועט לא חששו ולבסוף סברי להפסד מועט נמי חששו,איני והא תני אבוה דרבי אבין בראשונה היו אומרים המטמא והמדמע חזרו לומר אף המנסך חזרו אין לא חזרו לא,מאי טעמא לאו משום דלא גמרינן מקנסא,לא מעיקרא סברי כרבי אבין ולבסוף סברי כרבי ירמיה,מעיקרא סברי כרבי אבין דאמר רבי אבין זרק חץ מתחילת ארבע ולבסוף ארבע וקרע שיראין בהליכתו פטור שהרי עקירה צורך הנחה היא ומתחייב בנפשו,ולבסוף סברי כר' ירמיה דא"ר ירמיה משעת הגבהה קנייה איחייב ליה ממון מתחייב בנפשו לא הוי עד שעת ניסוך,רב הונא בר יהודה איקלע לבי אביוני אתא לקמיה דרבא א"ל כלום מעשה בא לידך א"ל ישראל שאנסוהו עובדי כוכבים והראה ממון חבירו בא לידי וחייבתיו,א"ל אהדר עובדא למריה דתני ישראל שאנסוהו עובדי כוכבים והראה ממון חבירו פטור ואם נטל ונתן ביד חייב,אמר רבה אם הראה מעצמו כנשא ונתן ביד דמי,ההוא גברא דאנסוהו עובדי כוכבים ואחוי אחמרא דרב מרי בריה דרב פנחס בריה דרב חסדא א"ל דרי ואמטי בהדן דרא ואמטי בהדייהו אתא לקמיה דרב אשי פטריניה,א"ל רבנן לרב אשי והתניא אם נשא ונתן ביד חייב א"ל הני מילי היכא דלא אוקמיה עילויה מעיקרא אבל היכא דאוקמיה עילויה מעיקרא מיקלי קלייה,איתיביה רבי אבהו לרב אשי אמר לו אנס הושיט לי פקיע עמיר זה או אשכול ענבים זה והושיט לו חייב הכא במאי עסקינן כגון דקאי בתרי עברי נהרא,דיקא נמי דקתני הושיט ולא תני תן ש"מ:,ההוא שותא דהוו מנצו עלה בי תרי האי אמר דידי הוא והאי אמר דידי הוא אזל חד מנייהו ומסרה לפרהגנא דמלכא אמר אביי יכול לומר אנא כי מסרי דידי מסרי א"ל רבא וכל כמיניה אלא אמר רבא משמתינן ליה עד דמייתי ליה וקאי בדינא,ההוא גברא דהוה בעי אחוויי אתיבנא דחבריה אתא לקמיה דרב א"ל לא תחוי ולא תחוי א"ל מחוינא ומחוינא יתיב רב כהנא קמיה דרב שמטיה לקועיה מיניה,קרי רב עילויה (ישעיהו נא, כ) בניך עולפו שכבו בראש כל חוצות כתוא מכמר מה תוא זה כיון שנפל במכמר אין מרחמין עליו אף ממון של ישראל כיון שנפל ביד עובדי כוכבים אין מרחמין עליו,א"ל רב כהנא עד האידנא הוו פרסאי דלא קפדי אשפיכות דמים והשתא איכא יוונאי דקפדו אשפיכות דמים ואמרי מרדין מרדין קום סק לארעא דישראל וקביל עלך דלא תקשי לרבי יוחנן שבע שנין,אזיל אשכחיה לריש לקיש דיתיב וקא מסיים מתיבתא דיומא לרבנן אמר להו ריש לקיש היכא אמרו ליה אמאי אמר להו האי קושיא והאי קושיא והאי פירוקא והאי פירוקא אמרו ליה לריש לקיש אזל ריש לקיש א"ל לרבי יוחנן ארי עלה מבבל לעיין מר במתיבתא דלמחר,למחר אותבוה בדרא קמא קמיה דר' יוחנן אמר שמעתתא ולא אקשי שמעתתא ולא אקשי אנחתיה אחורי שבע דרי עד דאותביה בדרא בתרא א"ל רבי יוחנן לר"ש בן לקיש ארי שאמרת נעשה שועל,אמר יהא רעוא דהני שבע דרי להוו חילוף שבע שנין דאמר לי רב קם אכרעיה א"ל נהדר מר ברישא אמר שמעתתא ואקשי אוקמיה בדרא קמא אמר שמעתתא ואקשי,ר' יוחנן הוה יתיב אשבע בסתרקי שלפי ליה חדא בסתרקא מתותיה אמר שמעתתא ואקשי ליה עד דשלפי ליה כולהו בסתרקי מתותיה עד דיתיב על ארעא רבי יוחנן גברא סבא הוה ומסרחי גביניה אמר להו דלו לי עיני ואחזייה דלו ליה במכחלתא דכספא,חזא דפרטיה שפוותיה סבר אחוך קמחייך ביה חלש דעתיה ונח נפשיה למחר אמר להו רבי יוחנן לרבנן חזיתו לבבלאה היכי עביד אמרו ליה דרכיה הכי על לגבי מערתא חזא דהוה | 117a. b if /b it is b the i halakha /i /b or b if /b it is b a fine? /b Rav Huna bar Ḥiyya b said to him: If /b it is b the i halakha /i , we learn from it /b and apply this ruling to other cases, but b if /b it is b a fine, we do not learn from it, /b as it is possible that Rav Naḥman had a specific reason to impose a fine in this case.,The Gemara asks: b And from where do you say that we do not learn from /b the imposition of b a fine /b in one case and apply the ruling in other cases? The Gemara answers that the source is b as it is taught /b in a i baraita /i : b Initially, /b the Sages b would say /b that b one who renders /b another’s food b ritually impure, /b thereby rendering it unfit for him to consume, b and one who pours /b another’s wine as b a libation /b for idol worship, thereby rendering it an item from which deriving benefit is prohibited, are liable to pay the owner for the ficial loss they caused despite the fact that damage is not evident. b Subsequently, /b they added to this list, b to say /b that b even one who intermingles /b i teruma /i , the portion of the produce designated for the priest, with another’s non-sacred produce, thereby rendering the non-sacred food forbidden to non-priests, is liable to compensate the owner for the loss of value of the produce, as fewer people will be willing to buy it from him.,The Gemara comments: It may be inferred from the i baraita /i that it is only because the Sages b subsequently /b added to the list that b yes, /b one who intermingles i teruma /i with another’s non-sacred produce must compensate him. But if b they had not subsequently /b added to the list, he would b not /b be liable. b What is the reason /b that we do not learn that he is liable from the cases of one who renders another’s food impure or pours wine as a libation for idol worship, as this is also a case in which one causes damage that is not evident? b Is it not due to /b the fact that his payment b is a fine, and /b with regard to b a fine, we do not learn from /b one case that it may be imposed in other circumstances?,The Gemara answers: b No, /b this is not the reason. Rather, b initially /b the Sages b maintained /b that they b were concerned /b with regard b to a large /b ficial b loss, /b e.g., the cases of one who renders another’s food impure or pours his wine as a libation for idol worship, but with regard b to a small /b ficial b loss, /b e.g., one who intermingles i teruma /i with another’s non-sacred produce, b they were not concerned. And ultimately /b the Sages b maintained /b that they b were concerned /b with regard b to a small loss as well /b and imposed liability.,The Gemara asks: b Is that so? But didn’t the father of Rabbi Avin teach /b the i baraita /i as follows: b Initially they would say /b that b one who renders /b another’s produce b impure and one who intermingles /b i teruma /i with another’s non-sacred produce are both liable to pay for the ficial loss that they caused, despite the fact that the damage is not evident. b Subsequently, /b they added to this list, b to say /b that b even one who pours /b another’s wine as b a libation /b for idol worship is b also /b liable to pay a fine for the loss that he caused. It may be inferred that it is only because the Sages b subsequently /b added to the list, that b yes, /b one who pours the libation is liable. But if b they had not subsequently /b added to the list, he would b not /b be liable.,The Gemara comments: Since one who offers libations for idol worship causes a large ficial loss, the rationale offered previously cannot apply to this version of the i baraita /i . Accordingly, b what is the reason /b that the liability for pouring another’s wine as a libation could not be extrapolated from the fine imposed for rendering another’s food impure or intermingling it with i teruma /i ? Is it b not due to /b the fact that b we do not learn from /b the imposition of b a fine /b in one case that a fine may be imposed in other cases?,The Gemara answers: b No, /b this is not the reason. Rather, the reason is that b initially /b the Sages b held in accordance with /b the opinion of b Rabbi Avin, and ultimately they held in accordance with /b the opinion of b Rabbi Yirmeya. /b ,The Gemara elaborates: b Initially they held in accordance with /b the opinion of b Rabbi Avin, as Rabbi Avin says: /b If one stood in the public domain on Shabbat and b shot an arrow from the beginning of /b an area measuring b four /b cubits b to the end of /b an area measuring b four /b cubits, b and /b the arrow b tore /b another’s b silks [ i shira’in /i ] in /b the course of b its travel /b through the air, the one who threw it is b exempt /b from paying for the cloth. The reason for this is b that lifting /b an item b is a necessity for placing /b it elsewhere, and therefore the entire process, from when one shoots the arrow until it comes to a rest, is considered to be a single act. The one performing it is b liable to /b receive the b death /b penalty for violating Shabbat. One who performs a single act for which he is liable to receive the death penalty and is also liable to pay money receives only the death penalty. Similarly, one who pours another’s wine as a libation for idol worship incurs the death penalty, and is therefore exempt from paying for the wine., b And ultimately they held /b that the liabilities are not incurred simultaneously, b in accordance with /b the opinion of b Rabbi Yirmeya, as Rabbi Yirmeya says: From the time of the lifting, /b the thief b acquires /b the wine and is therefore immediately b liable /b to pay b money to /b the owner. But b he is not liable to /b receive the b death /b penalty b until the time /b that he pours the b libation. /b Once the Sages concluded that the liabilities are not incurred simultaneously, they ruled that one who pours another’s wine as a libation for idol worship is liable to reimburse him.,§ The Gemara returns to the matter of one who showed another’s field to thugs. b Rav Huna bar Yehuda happened /b to come b to /b the town of b Bei Abiyonei /b and b came before Rava, /b who b said to him: Did any /b legal b incident come to you /b for judgment recently? Rav Huna bar Yehuda b said to him: /b There was a case of b a Jew whom gentiles coerced and, /b as a result b he showed /b them b property /b belonging to b another, /b which the gentiles later seized. He b came to me /b for judgment, b and I deemed /b him b liable /b to compensate the owner for the loss.,Rava b said to /b Rav Huna bar Yehuda: b Reverse /b your decision in this b case /b and return the money b to its owner, /b i.e., the thug, b as it is taught /b in a i baraita /i : In the case of b a Jew whom gentiles coerced and, /b as a result b he showed /b them b property /b belonging to b another /b that the gentiles later seized, he is b exempt /b from reimbursing the owner of the property. b But if he /b actively b took /b the property b and gave /b it to the gentiles b by /b his own b hand, /b he is b liable /b to compensate the owner.,The Gemara adds that b Rabba says: If he showed /b the gentiles the property b of his own /b volition, it is b as though he /b actively b took /b the property b and gave /b it to the gentiles b by /b his own b hand, /b and he is liable to compensate the owner.,The Gemara recounts another incident: There was b a certain man that gentiles /b had b coerced and /b so b he showed them the wine of Rav Mari, son of Rav Pineḥas, son of Rav Ḥisda, and /b the gentiles b said to him: Carry /b the wine b and bring it with us. /b Complying with the gentiles, b he carried and brought /b it b with them. /b The case b came before Rav Ashi, /b and he b exempted /b the man from compensating Rav Mari for the wine., b The Rabbis said to Rav Ashi: But isn’t it taught /b in a i baraita /i : b If /b he b took /b the property b and manually transferred /b it to the gentiles, he is b liable /b to compensate the owner? Rav Ashi b said to them: That statement applies /b only in a case b where /b the Jew b did not bring /b the gentiles b to /b the property b at the outset; but if he brought /b the gentiles b to /b the property b at the outset, /b it is as though b he /b already b burned /b it, as the gentiles then had access to the property. Since the damage inflicted by the Jew was committed by merely showing the wine to the gentiles, he is exempt from payment even though he later actively carried the wine with his hands., b Rabbi Abbahu raised an objection to /b the opinion of b Rav Ashi /b from a i baraita /i : In a case where b a ruffian said to /b a Jew: b Pass me this bundle of grain, or this cluster of grapes, and /b the Jew b passed it to him, /b the Jew is b liable /b to pay the owner of the grain or the grapes. Since the ruffian was already present, it is evident from this i baraita /i that one who hands over another’s property to a third party is liable despite the fact that the latter already had access to it. Rav Ashi answered: b With what are we dealing here? /b We are dealing with a case b where /b the Jew and the ruffian were b standing on two /b different b sides of a river, /b so that the ruffian did not have access to the item when the Jew passed it to him.,The Gemara points out that the language of the i baraita /i b is also precise /b according to this explanation, b as it teaches /b its ruling using the term: b Pass, /b which indicates that the ruffian could not have reached the item himself, b and /b it b did not teach /b using the term: b Give, /b which would indicate that the ruffian was standing next to the other individual. The Gemara concludes: b Learn from /b the language of the i baraita /i that Rav Ashi’s interpretation is correct.,The Gemara relates another incident: There was b a certain /b fishing b net over which two /b people b were quarreling. This one said: It is mine, and that one said: It is mine. One of them went and gave it to an officer [ i lefarhagna /i ] of the king. Abaye said: /b He is exempt from payment because b he can say /b to the court: b When I gave /b it to the official, b I gave /b what is b mine. Rava said to /b Abaye: b And is it in his /b power to do so when the ownership of the net is the subject of dispute? b Rather, Rava said: We excommunicate him until he brings /b the net back b and stands in court /b for adjudication.,The Gemara relates another incident: There was b a certain man who desired to show another /b individual’s b straw /b to the gentile authorities, who would seize it. b He came before Rav, /b who b said to him: Do not show /b it b and do not show /b it, i.e., you are absolutely prohibited from showing it. The man b said to him: I will show /b it b and I will show /b it, i.e., I will certainly show it. b Rav Kahana was sitting before Rav, /b and, hearing the man’s disrespectful response, b he dislodged /b the man’s b neck from him, /b i.e., he broke his neck and killed him.,Seeing Rav Kahana’s action, b Rav read /b the following verse b about him: “Your sons have fainted, they lie at the head of all the streets, as an antelope in a net” /b (Isaiah 51:20). b Just as /b with regard to b this antelope, once it falls into the net, /b the hunter b does not have mercy upon it, so too /b with regard to b the money of a Jew, once it falls into the hand of gentiles, they do not have mercy upon him, /b i.e., the Jew. Since gentiles who seek a Jew’s money will kill him in order to seize the property, Rav Kahana acted appropriately when he broke the miscreant’s neck, as he protected the Jew’s property and, by extension, the Jew himself., b Rav /b then b said to /b Rav Kahana: b Kahana, until now there were Persian /b rulers b who were not particular about bloodshed. But now there are Greeks who are particular about bloodshed, and they /b will b say: Murder [ i meradin /i ], murder, /b and they will press charges against you. Therefore, b get up /b and b ascend to Eretz Yisrael /b to study there under Rabbi Yoḥa, b and accept upon yourself that you will not raise /b any b difficulties to /b the statements of b Rabbi Yoḥa /b for b seven years. /b ,Rav Kahana b went /b to Eretz Yisrael and b found Reish Lakish, who was sitting and reviewing /b Rabbi Yoḥa’s b daily /b lecture in the b academy for the Rabbis, /b i.e., the students in the academy. When he finished, Rav Kahana b said to /b the students: b Where is Reish Lakish? They said to him: Why /b do you wish to see him? Rav Kahana b said to them: /b I have b this difficulty and that difficulty /b with his review of Rabbi Yoḥa’s lecture, b and this resolution and that resolution /b to the questions he raised. b They told /b this to b Reish Lakish. Reish Lakish /b then b went and said to Rabbi Yoḥa: A lion has ascended from Babylonia, /b and b the Master /b ought b to examine /b the discourse he will deliver b in the academy tomorrow, /b as Rav Kahana may raise difficult questions about the material., b The next day, they seated /b Rav Kahana b in the first row, in front of Rabbi Yoḥa. /b Rabbi Yoḥa b stated a i halakha /i and /b Rav Kahana b did not raise a difficulty, /b in accordance with Rav’s instruction. Rabbi Yoḥa stated another b i halakha /i and /b again, Rav Kahana b did not raise a difficulty. /b As a result, b they placed /b Rav Kahana further b back /b by one row. This occurred until he had been moved back b seven rows, until he was seated in the last row. Rabbi Yoḥa said to Rabbi Shimon ben Lakish: The lion you mentioned has become a fox, /b i.e., he is not knowledgeable.,Rav Kahana b said /b to himself: b May it be /b God’s b will that these seven rows /b I have been moved b should replace the seven years that Rav told me /b to wait before raising difficulties to the statements of Rabbi Yoḥa. b He stood up on his feet and said to /b Rabbi Yoḥa: Let the b Master go back to the beginning /b of the discourse and repeat what he said. Rabbi Yoḥa b stated a i halakha /i and /b Rav Kahana b raised a difficulty. /b Therefore, b they placed him in the first row, /b and again, Rav Yoḥa b stated a i halakha /i , and he raised a difficulty. /b , b Rabbi Yoḥa was sitting upon seven cushions [ i bistarkei /i ] /b so that he could be seen by all the students, b and /b since he could not answer Rav Kahana’s questions, b he removed one cushion from under himself /b to demonstrate that he was lowering himself out of respect for Rav Kahana. He then b stated /b another b i halakha /i and /b Rav Kahana b raised /b another b difficulty. /b This happened repeatedly b until /b Rabbi Yoḥa b removed all the cushions from underneath himself until he was sitting on the ground. Rabbi Yoḥa was an old man and his eyebrows drooped /b over his eyes. b He said to /b his students: b Uncover my eyes for me and I will see /b Rav Kahana, so b they uncovered /b his eyes b for him with a silver eye brush. /b ,Once his eyes were uncovered, Rabbi Yoḥa b saw that /b Rav Kahana’s b lips were split /b and b thought /b that Rav Kahana b was smirking at him. /b As a result, Rabbi Yoḥa b was offended, and /b Rav Kahana b died /b as punishment for the fact that he offended Rabbi Yoḥa. b The next day, Rabbi Yoḥa said to the Rabbis, /b his students: b Did you see how that Babylonian, /b Rav Kahana, b behaved /b in such a disrespectful manner? b They said to him: His /b usual b manner /b of appearance b is such, /b and he was not mocking you. Hearing this, Rabbi Yoḥa b went up to /b Rav Kahana’s burial b cave /b and b saw /b that b it was /b |
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137. Babylonian Talmud, Betzah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •eliezer, r. Found in books: Rubenstein (2003), The Culture of the Babylonian Talmud. 33| 15b. מתני׳ big strongיום /strong /big טוב שחל להיות ערב שבת לא יבשל בתחלה מיום טוב לשבת אבל מבשל הוא ליום טוב ואם הותיר הותיר לשבת ועושה תבשיל מערב יום טוב וסומך עליו לשבת,בית שמאי אומרים שני תבשילין ובית הלל אומרים תבשיל אחד ושוין בדג וביצה שעליו שהן שני תבשילין,אכלו או שאבד לא יבשל עליו בתחלה ואם שייר ממנו כל שהוא סומך עליו לשבת:, big strongגמ׳ /strong /big מנא הני מילי אמר שמואל דאמר קרא (שמות כ, ז) זכור את יום השבת לקדשו זכרהו מאחר שבא להשכיחו,מאי טעמא אמר רבא כדי שיברור מנה יפה לשבת ומנה יפה ליום טוב,רב אשי אמר כדי שיאמרו אין אופין מיום טוב לשבת קל וחומר מיום טוב לחול,תנן עושה תבשיל מערב יום טוב וסומך עליו לשבת בשלמא לרב אשי דאמר כדי שיאמרו אין אופין מיום טוב לשבת היינו דמערב יום טוב אין ביום טוב לא אלא לרבא מאי איריא מערב יום טוב אפילו ביום טוב נמי,אין הכי נמי אלא גזרה שמא יפשע,ותנא מייתי לה מהכא (שמות טז, כג) את אשר תאפו אפו ואת אשר תבשלו בשלו מכאן אמר רבי אלעזר אין אופין אלא על האפוי ואין מבשלין אלא על המבושל מכאן סמכו חכמים לערובי תבשילין מן התורה,תנו רבנן מעשה ברבי אליעזר שהיה יושב ודורש כל היום כולו בהלכות יום טוב יצתה כת ראשונה אמר הללו בעלי פטסין כת שניה אמר הללו בעלי חביות כת שלישית אמר הללו בעלי כדין,כת רביעית אמר הללו בעלי לגינין כת חמישית אמר הללו בעלי כוסות התחילו כת ששית לצאת אמר הללו בעלי מארה,נתן עיניו בתלמידים התחילו פניהם משתנין אמר להם בני לא לכם אני אומר אלא להללו שיצאו שמניחים חיי עולם ועוסקים בחיי שעה,בשעת פטירתן אמר להם (נחמיה ח, י) לכו אכלו משמנים ושתו ממתקים ושלחו מנות לאין נכון לו כי קדוש היום לאדונינו ואל תעצבו כי חדות ה' היא מעוזכם,אמר מר שמניחין חיי עולם ועוסקין בחיי שעה והא שמחת יום טוב מצוה היא רבי אליעזר לטעמיה דאמר שמחת יום טוב רשות,דתניא רבי אליעזר אומר אין לו לאדם ביום טוב אלא או אוכל ושותה או יושב ושונה רבי יהושע אומר חלקהו חציו לה' וחציו לכם,אמר רבי יוחנן ושניהם מקרא אחד דרשו כתוב אחד אומר (דברים טז, ח) עצרת לה' אלהיך וכתוב אחד אומר (במדבר כט, לה) עצרת תהיה לכם הא כיצד רבי אליעזר סבר או כולו לה' או כולו לכם ורבי יהושע סבר חלקהו חציו לה' וחציו לכם,מאי לאין נכון לו אמר רב חסדא למי שלא הניח עירובי תבשילין איכא דאמרי מי שלא היה לו להניח עירובי תבשילין אבל מי שהיה לו להניח עירובי תבשילין ולא הניח פושע הוא,מאי כי חדות ה' היא מעוזכם אמר רבי יוחנן משום רבי אליעזר בר' שמעון אמר להם הקדוש ברוך הוא לישראל בני לוו עלי וקדשו קדושת היום והאמינו בי ואני פורע,ואמר רבי יוחנן משום רבי אליעזר בר' שמעון הרוצה שיתקיימו נכסיו יטע בהן אדר שנאמר (תהלים צג, ד) אדיר במרום ה',אי נמי אדרא כשמיה כדאמרי אינשי מאי אדרא דקיימא לדרי דרי תניא נמי הכי שדה שיש בה אדר אינה נגזלת ואינה נחמסת ופירותיה משתמרין,תני רב תחליפא אחוה דרבנאי חוזאה | |
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138. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 162, 163| 59b. תנו רבנן הרואה חמה בתקופתה לבנה בגבורתה וכוכבים במסילותם ומזלות כסדרן אומר ברוך עושה בראשית ואימת הוי אמר אביי כל כ"ח שנין והדר מחזור ונפלה תקופת ניסן בשבתאי באורתא דתלת נגהי ארבע:,ר' יהודה אומר הרואה הים וכו': לפרקים עד כמה אמר רמי בר אבא א"ר יצחק עד שלשים יום,ואמר רמי בר אבא א"ר יצחק הרואה פרת אגשרא דבבל אומר ברוך עושה בראשית והאידנא דשניוה פרסאי מבי שבור ולעיל רב יוסף אמר מאיהי דקירא ולעיל ואמר רמי בר אבא הרואה דגלת אגשרא דשביסתנא אומר ברוך עושה בראשית,מאי (בראשית ב, יד) חדקל א"ר אשי שמימיו חדין וקלין מאי פרת שמימיו פרין ורבין,ואמר רבא האי דחריפי בני מחוזא משום דשתו מיא דדגלת האי דגיחורי משום דמשמשי ביממא והאי דניידי עינייהו משום דדיירו בבית אפל:,על הגשמים כו': ועל הגשמים הטוב והמטיב מברך והא"ר אבהו ואמרי לה במתניתא תנא מאימתי מברכין על הגשמים משיצא חתן לקראת כלה,מאי מברכין אמר רב יהודה מודים אנחנו לך על כל טפה וטפה שהורדת לנו ורבי יוחנן מסיים בה הכי אילו פינו מלא שירה כים וכו' אין אנו מספיקין להודות לך ה' אלהינו עד תשתחוה בא"י רוב ההודאות,רוב ההודאות ולא כל ההודאות אמר רבא אימא האל ההודאות א"ר פפא הלכך נימרינהו לתרוייהו רוב ההודאות והאל ההודאות,ואלא קשיא ל"ק הא דשמע משמע הא דחזא מחזי,דשמע משמע היינו בשורות טובות ותנן על בשורות טובות אומר ברוך הטוב והמטיב,אלא אידי ואידי דחזי מחזי ולא קשיא הא דאתא פורתא הא דאתא טובא ואב"א הא והא דאתא טובא ולא קשיא הא דאית ליה ארעא הא דלית ליה ארעא,אית ליה ארעא הטוב והמטיב מברך והא (תנן) בנה בית חדש וקנה כלים חדשים אומר ברוך שהחיינו והגיענו לזמן הזה שלו ושל אחרים אומר הטוב והמטיב,לא קשיא הא דאית ליה שותפות הא דלית ליה שותפות והתניא קצרו של דבר על שלו הוא אומר ברוך שהחיינו וקיימנו על שלו ועל של חבירו אומר ברוך הטוב והמטיב,וכל היכא דלית לאחרינא בהדיה לא מברך הטוב והמטיב והתניא אמרו ליה ילדה אשתו זכר אומר ברוך הטוב והמטיב התם נמי דאיכא אשתו בהדיה דניחא לה בזכר,ת"ש מת אביו והוא יורשו בתחלה אומר ברוך דיין האמת ולבסוף הוא אומר ברוך הטוב והמטיב התם נמי דאיכא אחי דקא ירתי בהדיה,ת"ש שינוי יין א"צ לברך שינוי מקום צריך לברך וא"ר יוסף בר אבא א"ר יוחנן אע"פ שאמרו שינוי יין א"צ לברך אבל אומר ברוך הטוב והמטיב התם נמי דאיכא בני חבורה דשתו בהדיה:,בנה בית חדש וקנה כלים חדשים וכו': א"ר הונא לא שנו אלא שאין לו כיוצא בהן אבל יש לו כיוצא בהן א"צ לברך ור' יוחנן אמר אפילו יש לו כיוצא בהן צריך לברך | 59b. b The Sages taught: One who sees the sun in /b the beginning of b its cycle, the moon in its might, the planets in their orbit, or the signs of the zodiac /b aligned b in their order recites: Blessed…Author of creation. /b The Gemara asks: b And when is it /b that the sun is at the beginning of its cycle? b Abaye said: Every twenty-eight years /b when the b cycle /b is complete and b returns /b to its genesis, b and the Nisan, /b vernal, b equinox, /b when the spring days and nights are of equal length, b falls within /b the constellation of b Saturn on the night of the third and eve of the fourth /b day of the week, as then their arrangement returns to be as it was when the constellations were first placed in the heavens.,We learned in the mishna that b Rabbi Yehuda said: One who sees the great sea /b intermittently b recites: /b Blessed…Who has made the great sea. The Gemara asks: b How much /b is b intermittently? Rami bar Abba said /b that b Rav Yitzḥak said: Thirty days. /b , b And Rami bar Abba said /b that b Rav Yitzḥak said: One who sees the Euphrates River near the bridge of Babylonia recites: Blessed…Author of creation. /b The Gemara adds: b And now that the Persians have rerouted /b the course of the river, one only recites the blessing b from Beit Shavor upriver. /b Downriver, it no longer flows as it did at creation, so there one does not recite the blessing: Author of creation. b Rav Yosef said: /b One only recites the blessing b from Ihi Dekira upriver. And Rami bar Abba said: One who sees the Tigris on the bridge of Shabistana recites: Blessed…Author of creation. /b ,The Gemara proceeds to explain the names of these rivers. b What is /b the source of the name b i Ḥidekel /i [ /b Tigris]? b Rav Ashi said: /b Its name is an acronym derived from the fact that b its waters are sharp [ i ḥadin /i ] and light [ i kalin /i ] /b and therefore good for drinking. b What is /b the source of the name b i Perat /i /b [Euphrates]? It is so named b because its waters are fruitful [ i parin /i ] and multiply [ i ravin /i ]; /b there are many fish in it.,As for the Tigris River, b Rava said: The inhabitants /b of the city b Meḥoza are sharp because they drink the water of the Tigris; they are red because they engage in /b conjugal b relations in the daytime; and their eyes move /b constantly b because they live in dark houses. /b ,We learned in our mishna that b over rain /b one recites the blessing: Blessed…Who is good and does good. The Gemara asks: b And over rain /b does b one /b really b recite the blessing: Who is good and does good? Didn’t Rabbi Abbahu say, and some say it was taught in a i baraita /i : From when does one recite the blessing on rain? From when the groom went out to meet the bride. /b In other words, there are puddles of water on the ground. The groom, meaning the raindrops from above, cause the bride, meaning the water below, to splash.,The Gemara asks: b What blessing does one recite? Rav Yehuda said: /b The formula of the blessing is: b We thank You for each and every drop that You have made fall for us. And Rav Yoḥa concludes /b the blessing b as follows: If our mouths were as full of song as the sea…we could not sufficiently praise You O Lord our God, /b and he continues with the formula of i nishmat /i that is recited on Shabbat morning, b until: Shall bow /b before You. b Blessed are You, O Lord, /b to Whom b abundant thanksgivings /b are offered.,The Gemara asks: Does the blessing say: b Abundant thanksgivings, and not: All thanksgivings? /b Certainly all thanksgivings are due to God. b Rava said: /b Emend the formula of the blessing and b say: The God of thanksgivings. Rav Pappa said: Therefore, we will recite them both: Abundant thanksgivings, and: The God of thanksgivings. /b , b However, it is /b still b difficult, /b as apparently the blessing for rain is not: Who is good and does good, as it appears in our mishna. The Gemara responds: This is b not difficult. This, /b which we learned in our mishna, that one recites: Who is good and does good, refers to a case b where one heard /b that rain fell. b This, /b where we learned that one recites: We thank You, etc., refers to a case b where one saw /b the rain fall.,The Gemara asks: b One heard /b that the rain fell; b that is /b a case of b good tidings. And we learned /b in the mishna b that upon /b hearing b good tidings one recites: Who is good and does good. /b Therefore, there is no reason for the mishna to mention rain separately., b Rather, /b the difficulty can be otherwise resolved: b This, /b Rabbi Abbahu’s statement, b and that, /b the mishna, both refer to a case where one saw the rain fall, b and /b this is b not difficult. This, /b Rabbi Abbahu’s statement that one recites We thank You, etc., b refers to /b a case b where a little /b rain b fell, /b while b that, /b the mishna which says that one recites: Who is good and does good, refers to a case b where a lot /b of rain b fell. And if you wish, say /b instead that b this and that /b refer to cases b where a lot /b of rain b fell, and /b this is b not difficult. This, /b the mishna, b refers to /b a case b where one owns land, /b while b that, /b Rabbi Abbahu’s statement that one recites: We thank You, etc., b refers to /b a case b where one does not own land, /b so the rain does not benefit him directly.,The Gemara asks: b One who owns land recites: Who is good and does good? Didn’t we learn /b in the mishna: b One who built a new house or purchased new vessels recites: Blessed…Who has given us life…and brought us to this time. /b However, if the land belonged b to him and others /b in partnership, b he recites: Who is good and does good? /b For rain falling onto land that one owns exclusively, he recites: Who has given us life and not: Who is good and does good.,The Gemara answers: This is b not difficult. This, /b the mishna where we learned that one recites: Who is good and does good, b refers to /b a case b where one /b owns his land b in partnership /b with another; b that, /b Rabbi Abbahu’s statement that one recites: Who has given us life, b refers to /b a case b where one /b owns the land exclusively and b does not have a partnership. And /b indeed, this i halakha /i b was taught /b in a i baraita /i : b The gist of the matter is, for /b that which b is /b exclusively b his, he recites: Blessed…Who has given us life and sustained us; for /b that which b belongs to him and to another /b in partnership, b he recites: Who is good and does good. /b ,The Gemara challenges this principle: b And in every case where others are not with him, one does not recite: Who is good and does good? Wasn’t it taught /b in a i baraita /i : b If they told him that his wife gave birth to a male, he recites: Who is good and does good? /b The Gemara responds: b There too, his wife is with him, as she is also happy that a male /b child was born.,The Gemara challenges further: b Come and hear /b a contradiction from what was taught in a i baraita /i : One whose b father died and he is his heir, initially recites: Blessed…the true Judge, /b upon hearing of his father’s death, b and ultimately, /b upon receiving his inheritance, b he recites: Blessed…Who is good and does good. /b Despite the fact that the son alone benefits, he nevertheless recites: Who is good and does good. The Gemara responds: b There, too, /b it refers to a case b where he has brothers who inherit along with him. /b ,The Gemara cites an additional challenge: b Come and hear /b a contradiction based on what was taught in a i baraita /i : In the case of b a change in /b the type of b wine /b during a meal, b one need not recite the blessing: /b Who creates fruit of the vine, a second time. However, in the case of b a change in place, one must recite a /b second b blessing /b over the wine. b And Rabbi Yosef bar Abba said /b that b Rabbi Yoḥa said: Although /b the Sages b said that /b in the case of b a change in /b the type of b wine one need not recite a /b second b blessing /b over the wine, b he does recite: Blessed…Who is good and does good. /b The Gemara responds: b There, too, /b it refers to a case where he is not alone, but where b members of the group are drinking with him. /b ,We learned in the mishna: One who b built a new house or purchased new vessels /b recites: Blessed…Who has given us life, sustained us and brought us to this time. With regard to this blessing, b Rav Huna said: They only taught /b that one recites: Who has given us life, upon purchasing a new vessel when b he does not /b already b have something similar, /b i.e., something he inherited. b However, if he /b already b has something similar he need not recite a blessing, /b as it is not new to him. b Rabbi Yoḥa said: Even /b if b one /b already b has something similar /b that he inherited, b he must recite a blessing /b because he never before purchased a vessel of that kind. |
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139. Babylonian Talmud, Kiddushin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 178 | 22b. b Had /b the verse b stated: His ear to the door, I would say: He should pierce, opposite his ear, into the door /b alone. In other words, with regard to b the door, yes, /b it should be pierced, but b his ear /b itself, b no, /b it should not be pierced. The Gemara asks: b But /b how could it even be suggested that b his ear /b should b not /b be pierced? b But isn’t it written: “And his master shall pierce his ear with an awl” /b (Exodus 21:6)?, b Rather, I would say /b that the master b should pierce his ear outside, /b i.e., not at the door, b and he should place it /b afterward b on the door, and /b then b he should pierce opposite his ear on the door. /b Therefore, b the verse states: /b “And you shall take the awl and place it b through his ear and into the door” /b (Deuteronomy 15:17). b How so? He bores through /b his ear b until he reaches the door. /b ,The i baraita /i adds: Since the verse states b “door,” I /b would b derive /b that this applies to any door, regardless of b whether /b it is b detached /b from its doorpost or b whether it is not detached. /b Therefore, b the verse states: /b “Then his master shall bring him to the court, and shall bring him to the door, or to the b doorpost” /b (Exodus 21:6): b Just as a doorpost is upright /b and attached, b so too, a door /b must be b upright /b and attached to the doorpost., b Rabban Yoḥa ben Zakkai would expound this verse as a type of decorative wreath [ i ḥomer /i ], /b i.e., as an allegory: b Why is the ear different from all the other limbs in the body, /b as the ear alone is pierced? b The Holy One, Blessed be He, said: /b This b ear heard My voice on Mount Sinai when I said: “For to Me the children of Israel are slaves” /b (Leviticus 25:55), which indicates: b And /b they should b not /b be b slaves to slaves. And /b yet b this /b man b went and /b willingly b acquired a master for himself. /b Therefore, b let /b this ear b be pierced. /b , b And Rabbi Shimon bar Rabbi /b Yehuda HaNasi b would /b likewise b expound this verse as a type of decorative wreath: Why are the door and a doorpost different from all other objects in the house, /b that the piercing is performed with them? b The Holy One, Blessed be He, said: The door and the doorpost were witnesses in Egypt when I passed over the lintel and /b when I passed b over the two doorposts /b of houses in which there were Jews (Exodus, chapter 12), b and I said: “For to Me the children of Israel are slaves,” and /b they should b not /b be b slaves to slaves. And I delivered them /b at that time b from slavery to freedom, and /b yet b this /b man b went and acquired a master for himself. /b Therefore, b let him be pierced before them, /b as they are witnesses that he violated God’s will., strong MISHNA: /strong b A Canaanite slave is acquired by /b means of b money, by /b means of b a document, or by /b means of the master b taking possession /b of him. b And he can acquire himself, /b i.e., his freedom, b by /b means of b money /b given b by others, /b i.e., other people can give money to his master, b and by /b means of b a bill /b of manumission if he accepts it b by himself. /b This is b the statement of Rabbi Meir. And the Rabbis say: /b The slave can be freed b by /b means of b money /b given b by himself, and by /b means of b a bill /b of manumission if it is accepted b by others, provided that the money /b he gives b belongs to others, /b not to him. This is because the slave cannot possess property, as anything owned by a slave is considered his master’s., strong GEMARA: /strong The Gemara asks: b From where do we /b derive that these are the modes by which a slave can be acquired? The Gemara answers: b As it is written /b with regard to Canaanite slaves: b “And you shall bequeath them to your children as an ancestral inheritance” /b (Leviticus 25:46). b The verse juxtaposes /b Canaanite slaves b to an ancestral field: Just as an ancestral field can be acquired by /b means of b money, by /b means of b a document, or by /b means of the owner b taking possession /b of it, b so too, a Canaanite slave can be acquired by /b means of b money, by /b means of b a document, or by /b means of the master b taking possession /b of him.,The Gemara asks: b If /b so, perhaps one can interpret this juxtaposition differently: b Just as an ancestral field returns to its owners in the Jubilee /b Year, b so too a Canaanite slave returns to his /b prior b owners in the Jubilee /b Year. Therefore, b the verse states: “of them you may take your slaves forever” /b (Leviticus 25:46), which indicates that the sale is permanent.,A Sage b taught /b in a i baraita /i that a Canaanite slave can b also /b be acquired b by /b means of symbolic b exchange, /b i.e., a i pro forma /i act of acquisition performed by the giving of an item, usually a kerchief, effecting the transfer of ownership of an article. The Gemara asks: b And /b why doesn’t b the i tanna /i of our /b mishna mention acquisition through symbolic exchange? The Gemara answers: He b teaches /b only the effectiveness of b modes /b of acquisition b which are not /b effective in transferring the ownership b of movable property, /b as it is a novelty that these are effective, as one may have thought that a slave can be acquired only in the same manner as movable property is acquired. He does b not teach /b the effectiveness of b modes /b of acquisition b which are /b effective in transferring the ownership b of movable property, /b as it is not a novelty that a slave can be acquired in that manner., b Shmuel says: A Canaanite slave can be acquired by /b means of b pulling, /b as can movable property. b How /b is pulling performed in the case of a slave? If the master b took him by force and /b the slave b came to him, he has /b thereby b acquired him. /b But if the master b called him and he came to him /b willingly, b he has not acquired him. /b ,The Gemara comments: b Granted, according to /b the opinion of b the i tanna /i of our /b mishna, it is clear why he did not list pulling as a mode of acquisition, as b he /b does b not teach /b the effectiveness of b modes /b of acquisition b that are /b effective in transferring the ownership b of movable property; /b he b teaches /b only the effectiveness of b modes /b of acquisition b that are not /b effective in transferring the ownership b of movable property. /b Pulling is effective with movable property. b But according to /b the opinion of b the i tanna /i of the i baraita /i , /b who taught the mode of symbolic exchange, b let him teach pulling /b as well. The Gemara answers: b When he teaches /b his i baraita /i , which includes acquisition through symbolic exchange, he teaches the effectiveness of b modes /b of acquisition b that are /b effective in transferring the ownership of b both land and movable property. He does not teach /b the effectiveness of b pulling, which is /b effective in transferring the ownership b of movable property /b but b is not /b effective in transferring the ownership b of land. /b ,The Gemara returns to analyze Shmuel’s statement: b How /b does one acquire a slave through pulling? If the master b took him by force and he came to him, /b he has b acquired him. /b If b he called him and he came to him, /b he has b not acquired him. /b The Gemara asks: b And /b has he b not /b acquired him if b he called him? But isn’t it taught /b in a i baraita /i : b How /b is an animal acquired b through passing? /b If b he grabbed it by its hoof, /b or b by its hair, /b or b by the saddle on it, /b or b by the load [ i shalif /i ] on it, /b or b by the bit [ i bifrumbiya /i ] in its mouth, /b or b by the bell on its neck, he has acquired it. /b , b How /b is an animal acquired b by pulling? /b If b he calls it and it comes, or he /b if b hits it with a stick and it runs before him, once it lifts a foreleg and a hind leg /b from where it was standing, he b acquires it. Rabbi Asi, and some say Rabbi Aḥa, says: /b It is not enough if the animal lifts its feet. Rather, one does not acquire it b until it walks /b the distance of b its full height in the presence of /b the one acquiring it. In any event, this indicates that calling is an effective use of the mode of pulling.,The Sages b say /b in response that there is a difference between the acquisition of a slave and that of an animal. b An animal walks by the will of its owner, /b as it is domesticated and follows the orders of its master. Consequently, if it comes when called it is as though it was pulled. By contrast, b a slave walks by his own will. /b Consequently, even if a slave comes when called, this cannot be considered acquisition through pulling, as the master has performed no act of acquisition. b Rav Ashi said: A slave who is a minor is considered like an animal. /b Since he has no will of his own, he can be acquired through calling, like an animal.,§ b The Sages taught /b ( i Tosefta /i 1:5): b How /b does one acquire a slave b though possession? /b If the slave b removes /b the master’s b shoe, /b or b carries his garments after him to the bathhouse, /b or b undresses him, /b or b bathes him, /b or b anoints him, /b or b scrubs /b the oil off him, or b dresses him, /b or b puts on his shoes, or lifts him, /b the master b acquires him. Rabbi Shimon says: /b Acquisition through the mode of b possession should not be considered greater than /b acquisition using the mode of b lifting, as lifting acquires /b property b in any situation. /b With regard to this last statement the Gemara asks: b What is /b Rabbi Shimon b saying /b here? The first i tanna /i also said that a slave can be acquired by lifting., b Rav Ashi says /b that one can infer from the statement of the first i tanna /i : If a slave b lifts his master, /b the master b acquires him, /b as he is performing labor for the master. But if b his master lifts /b the slave, the master b does not acquire him, /b as the slave has not performed labor for his master. With regard to this b Rabbi Shimon says: /b Acquisition through b possession should not be greater than /b acquisition through b lifting, as lifting acquires /b property b in any situation. /b Consequently, one can acquire a slave even by lifting him.,The Gemara asks: b Now that you said /b that if a slave b lifts his master, /b the master b acquires him, /b consider the following ramification of this ruling: b If that is so, let a Canaanite maidservant be acquired by /b means of b sexual intercourse /b with the master, as it is possible to claim she lifts him during the act of intercourse. The Gemara answers: b When we say /b that one acquires a slave through the labor the slave performs for him, that applies to a situation where b this /b master b benefits and that /b slave b suffers. /b In this manner the master exercises his authority over the slave. b Here, /b with regard to sexual intercourse, b it is /b a case where b this /b master b benefits and this /b Canaanite maidservant likewise b benefits. /b Since both sides derive benefit, it cannot be seen as an act of acquisition.,The Gemara asks: If he engages in intercourse b in an atypical manner, /b i.e., anal intercourse, with her, b what can be said? /b In that case the woman does not benefit from the intercourse. b Rav Aḥai bar Adda of /b the place called b Aḥa said: Who will tell us, /b i.e., it is not obvious, b that there is no benefit for both of them, /b i.e., there is benefit only for the man, when they engage in intercourse in an atypical manner? b And furthermore, it is written: “Lyings with a woman” /b (Leviticus 18:22). The plural form indicates that there are two ways of engaging in sexual intercourse with a woman: In this manner b the verse compares typical /b sexual intercourse b to /b intercourse in b an atypical manner. /b ,§ The Gemara relates: b Rabbi Yehuda from India was a convert who had no heirs. /b When b he became ill Mar Zutra entered to ask /b about his health. When he b saw that his condition intensified, /b i.e., that he was about to die, Mar Zutra b said to /b Rabbi Yehuda’s b slave: Remove my shoes and take them to my house. /b He wanted to acquire the slave upon the death of his master, as when a convert without heirs dies, the first person to claim his property acquires it. The Gemara comments: b There are /b those b who say /b that this slave b was an adult man, /b |
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140. Babylonian Talmud, Sotah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •eliezer, r., on amei ha’arets Found in books: Rubenstein (2003), The Culture of the Babylonian Talmud. 130| 22a. שקרא ושנה ולא שימש תלמידי חכמים,אתמר קרא ושנה ולא שימש ת"ח ר' אלעזר אומר הרי זה עם הארץ ר' שמואל בר נחמני אמר הרי זה בור ר' ינאי אומר ה"ז כותי,רב אחא בר יעקב אומר הרי זה מגוש אמר רב נחמן בר יצחק מסתברא כרב אחא בר יעקב דאמרי אינשי רטין מגושא ולא ידע מאי אמר תני תנא ולא ידע מאי אמר,ת"ר איזהו ע"ה כל שאינו קורא ק"ש שחרית וערבית בברכותיה דברי ר' מאיר וחכ"א כל שאינו מניח תפילין בן עזאי אומר כל שאין לו ציצית בבגדו ר' יונתן בן יוסף אמר כל שיש לו בנים ואינו מגדלן ללמוד תורה אחרים אומרים אפילו קורא ושונה ולא שימש ת"ח זהו ע"ה,קרא ולא שנה הרי זה בור לא קרא ולא שנה עליו הכתוב אומר (ירמיהו לא, כז) וזרעתי את בית ישראל ואת בית יהודה זרע אדם וזרע בהמה,(משלי כד, כא) ירא את ה' בני ומלך ועם שונים אל תתערב אמר רבי יצחק אלו ששונים הלכות פשיטא מהו דתימא שונין בחטא וכדרב הונא דאמר רב הונא כיון שעבר אדם עבירה ושנה בה הותרה לו קמ"ל,תנא התנאים מבלי עולם מבלי עולם ס"ד אמר רבינא שמורין הלכה מתוך משנתן תניא נמי הכי א"ר יהושע וכי מבלי עולם הן והלא מיישבי עולם הן שנאמר (חבקוק ג, ו) הליכות עולם לו אלא שמורין הלכה מתוך משנתן,אשה פרושה וכו' ת"ר בתולה צליינית ואלמנה שובבית וקטן שלא כלו לו חדשיו הרי אלו מבלי עולם,איני והאמר רבי יוחנן למדנו יראת חטא מבתולה וקיבול שכר מאלמנה יראת חטא מבתולה דר' יוחנן שמעה לההיא בתולה דנפלה אאפה וקאמרה רבש"ע בראת גן עדן ובראת גיהנם בראת צדיקים ובראת רשעים יהי רצון מלפניך שלא יכשלו בי בני אדם,קיבול שכר מאלמנה דההיא אלמנה דהואי בי כנישתא בשיבבותה כל יומא הות אתיא ומצלה בי מדרשיה דר' יוחנן אמר לה בתי לא בית הכנסת בשיבבותך אמרה ליה רבי ולא שכר פסיעות יש לי,כי קאמר כגון יוחני בת רטיבי,מאי קטן שלא כלו לו חדשיו הכא תרגימו זה ת"ח המבעט ברבותיו,רבי אבא אמר זה תלמיד שלא הגיע להוראה ומורה דא"ר אבהו אמר רב הונא אמר רב מאי דכתיב (משלי ז, כו) כי רבים חללים הפילה ועצומים כל הרוגיה כי רבים חללים הפילה זה ת"ח שלא הגיע להוראה ומורה ועצומים כל הרוגיה זה ת"ח שהגיע להוראה ואינו מורה | 22a. is one b who read /b the Written Torah b and learned /b the Mishna b but did not serve Torah scholars /b in order to learn the reasoning behind the i halakhot /i . Since he believes himself knowledgeable, he issues halakhic rulings, but due to his lack of understanding he rules erroneously and is therefore considered wicked. His cunning is in his public display of knowledge, which misleads others into considering him a true Torah scholar., b It was stated: /b With regard to one who b read /b the Written Torah b and learned /b the Mishna b but did not serve Torah scholars, Rabbi Elazar says: This /b person b is an ignoramus. Rabbi Shmuel bar Naḥmani said: This /b person b is a boor. Rabbi Yannai says: This /b person b is /b comparable to b a Samaritan, /b who follows the Written Torah but not the traditions of the Sages., b Rav Aḥa bar Ya’akov says: This /b person b is /b comparable to b a sorcerer [ i magosh /i ], /b who uses his knowledge to mislead people. b Rav Naḥman bar Yitzḥak said: It is reasonable to /b accept the opinion of b Rav Aḥa bar Ya’akov, as people say /b proverbially: b The sorcerer chants and does not know what he is saying; /b so too, b the i tanna /i teaches /b the Mishna b and does not know what he is saying. /b ,§ b The Sages taught: Who is an ignoramus [ i am ha’aretz /i ]? /b It is b anyone who does not recite i Shema /i /b in the b morning and evening with its blessings; /b this is b the statement of Rabbi Meir. And the Rabbis say: /b It is b anyone who does not don phylacteries. Ben Azzai says: /b It is b anyone who does not have ritual fringes on his garment. Rabbi Yonatan ben Yosef said: /b It is b anyone who has sons and does not raise them to study Torah. i Aḥerim /i say: Even if one reads /b the Written Torah b and learns /b the Mishna b but does not serve Torah scholars, he is an ignoramus. /b ,If one b read /b the Written Torah b but did not learn /b the Mishna, b he is a boor. With regard to /b one who b did not read and did not learn /b at all, b the verse states: /b “Behold, the days come, says the Lord, b and I will sow the house of Israel and the house of Judah with the seed of man, and with the seed of beast” /b (Jeremiah 31:26). One who has not studied at all is comparable to a beast.,The verse states: b “My son, fear the Lord and the king; and meddle not with those who are repeating” /b (Proverbs 24:21). b Rabbi Yitzḥak says: These are /b individuals b who repeatedly learn /b the b i halakhot /i /b but do not know the reasons behind them. The Gemara asks: b Isn’t /b that b obvious? /b How else could the verse be understood? The Gemara answers: He states this b lest you say /b that the verse is referring to individuals who b repeatedly /b commit b sins, and /b this is b in accordance with /b the words of b Rav Huna, as Rav Huna says: Once a person committed a transgression and repeated it, /b in his eyes b it became permitted for him. /b Since the verse could be interpreted in this manner, Rabbi Yitzḥak b teaches us /b that the verse is referring to those who learn without understanding., b It was taught /b in a i baraita /i : b The i tanna’im /i , /b who recite the tannaitic sources by rote, b are /b individuals b who erode the world. /b The Gemara is puzzled by this statement: b Could /b it b enter your mind /b that they are individuals b who erode the world? Ravina says: /b This statement is referring to those b who issue halakhic rulings based /b on b their /b knowledge of b i mishnayot /i . This is also taught /b in a i baraita /i : b Rabbi Yehoshua said: Are they /b individuals b who erode the world? Aren’t they settling the world, as it is stated: “His ways [ i halikhot /i ] are eternal” /b (Habakkuk 3:6)? The Sages read the term i halikhot /i as i halakhot /i , inferring that one who learns i halakhot /i attains eternal life. b Rather, /b this is referring to those b who issue halakhic rulings based /b on b their /b knowledge of b i mishnayot /i . /b ,§ The mishna states that b an abstinent woman /b is among those who erode the world. b The Sages taught: A maiden who prays /b constantly, b and a neighborly [ i shovavit /i ] widow /b who constantly visits her neighbors, b and a child whose months /b of gestation b were not completed, /b all b these are /b people b who erode the world. /b ,The Gemara asks: b Is that so? But didn’t Rabbi Yoḥa say: We learned /b the meaning of b fear of sin from a maiden, and /b the significance of b receiving /b divine b reward from a widow. /b The meaning of b fear of sin /b can be learned b from a maiden, as Rabbi Yoḥa heard a certain maiden who fell on her face /b in prayer, b and she was saying: Master of the Universe, You created the Garden of Eden and You created Gehenna, You created /b the b righteous and You created /b the b wicked. May it be Your will that men shall not stumble because of me /b and consequently go to Gehenna.,The significance of b receiving /b divine b reward /b can be learned b from a widow, as /b there was b a certain widow in whose neighborhood there was a synagogue, /b and despite this b every day she went and prayed in the study hall of Rabbi Yoḥa. /b Rabbi Yoḥa b said to her: My daughter, /b is there b not a synagogue in your neighborhood? She said to him: My teacher, don’t I attain a reward /b for all b the steps /b I take while walking to pray in the distant study hall?,The Gemara answers: b When it is stated /b in the i baraita /i that a maiden who prays constantly is one who erodes the world, it is referring, b for example, /b to b Yoḥani bat Retivi, /b who constantly prayed and pretended to be saintly but actually engaged in sorcery.,The Gemara asks: b What /b is the meaning of b a child whose months /b of gestation b were not completed? Here, /b in Babylonia, b they interpreted this /b as alluding to an imperfect, incomplete b Torah scholar who scorns his teachers. /b , b Rabbi Abba says: This is a student who has not /b yet b attained /b the ability b to issue /b halakhic b rulings, and /b yet b he issues rulings /b and is therefore compared to a prematurely born child. This is b as Rabbi Abbahu says /b that b Rav Huna says /b that b Rav says: What /b is the meaning of that b which is written: “For she has cast down many wounded; and a mighty host are all her slain” /b (Proverbs 7:26)? b “For she has cast down [ i hippila /i ] many wounded”; this /b is referring to b a Torah scholar who has not /b yet b attained /b the ability b to issue rulings, and /b yet b he issues rulings. “And a mighty host [ i ve’atzumim /i ] are all her slain”; this /b is referring to b a Torah scholar who has attained /b the ability b to issue rulings, but does not issue rulings /b and prevents the masses from learning Torah properly. |
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141. Anon., Numbers Rabba, 2.2 (4th cent. CE - 9th cent. CE) Tagged with subjects: •eliezer ha-darshan (r.) Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 355| 2.2. אִישׁ עַל דִּגְלוֹ וגו' (במדבר ב, ב), הֲדָא הוּא דִכְתִיב (תהלים כ, ו): נְרַנְנָה בִּישׁוּעָתֶךָ וּבְשֵׁם אֱלֹהֵינוּ נִדְגֹּל וגו', אָמְרוּ יִשְׂרָאֵל לְהַקָּדוֹשׁ בָּרוּךְ הוּא, הֲרֵי אָנוּ מְרַנְנִים בִּישׁוּעָתֶךָ, מַה שֶּׁעָשִׂיתָ לָנוּ בְּשִׁמְךָ נְרַנְנָה בִּישׁוּעָתֶךָ, (שמות יד, ל): וַיּוֹשַׁע ה' בַּיּוֹם הַהוּא אֶת יִשְׂרָאֵל, וַיִּוָּשַׁע כְּתִיב, כִּבְיָכוֹל יִשְׂרָאֵל נִגְאָלִים וּכְאִלּוּ הוּא נִגְאָל, וּבְשֵׁם אֱלֹהֵינוּ נִדְגֹּל, שֶׁקָּבַע הַקָּדוֹשׁ בָּרוּךְ הוּא שְׁמוֹ בִּשְׁמֵנוּ וְעָשָׂה אוֹתָנוּ דְּגָלִים, שֶׁנֶּאֱמַר: אִישׁ עַל דִּגְלוֹ. 2.2. וַיַּעֲשׂוּ בְּנֵי יִשְׂרָאֵל כְּכֹל אֲשֶׁר צִוָּה ה' אֶת משֶׁה (במדבר ב, לד), חֲבִיבִין הֵם הַדְּגָלִים לִפְנֵי הַמָּקוֹם שֶׁהֲרֵי כָּתַב בָּהֶן (במדבר ב, לג): כַּאֲשֶׁר צִוָּה ה' אֶת משֶׁה, כְּשֵׁם שֶׁכָּתוּב בִּמְלֶאכֶת הַמִּשְׁכָּן, (במדבר ב, לד): כֵּן חָנוּ לְדִגְלֵיהֶם וְכֵן נָסָעוּ אִישׁ לְמִשְׁפְּחֹתָיו עַל בֵּית אֲבֹתָיו, מַגִּיד הַכָּתוּב שֶׁמִּיָּד הָיוּ יִשְׂרָאֵל זְרִיזִים לְקַיֵּם דִּבְרֵי הַמָּקוֹם בַּדְּגָלִים וְלֹא עִכְּבוּ לַעֲשׂוֹת. וַיַּעֲשׂוּ בְּנֵי יִשְׂרָאֵל וגו', וְאַהֲרֹן הֵיכָן הָיָה רַבִּי יְהוֹשֻׁעַ בַּר רַבִּי נְחֶמְיָה וְרַבִּי לֵוִי בַּר חַיָּתָא בְּשֵׁם רַבִּי חִיָּא בַּר אַבָּא כֵּיוָן שֶׁהָלַךְ אַהֲרֹן לְיַחֲסָן אָמְרוּ לוֹ יִשְׂרָאֵל עַד שֶׁאַתָּה מְיַחֲסֵנוּ יַחֵס אֶלְעָזָר בִּנְךָ לְמִי הוּא נוֹשֵׂא לֹא לְבִתּוֹ שֶׁל פּוּטִיאֵל, דִּכְתִיב (שמות ו, כה): וְאֶלְעָזָר בֶּן אַהֲרֹן לָקַח לוֹ מִבְּנוֹת פּוּטִיאֵל לוֹ לְאִשָּׁה, כֵּיוָן שֶׁרָאָה הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁהָיוּ מְזַלְזְלִין בּוֹ יִשְׂרָאֵל, הִקְדִּים כְּבוֹדוֹ שֶׁל אַהֲרֹן לִכְבוֹדוֹ שֶׁל משֶׁה, הֲדָא הוּא דִכְתִיב (במדבר ג, א): וְאֵלֶּה תּוֹלְדוֹת אַהֲרֹן וּמשֶׁה. | |
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| 142. Anon., Midrash Psalms, 19.22, 78.18, 121.3 (4th cent. CE - 9th cent. CE) Tagged with subjects: •r. eliezer hismah •eliezer (r.) Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 178; Levine (2005), The Ancient Synagogue, The First Thousand Years, 546 |
| 143. Scriptores Historiae Augustae, Al. Sev., 39.3 (4th cent. CE - 5th cent. CE) Tagged with subjects: •eliezer b. hyrcanos, r. Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 54 |
| 144. Scriptores Historiae Augustae, Elagabalus, 30.7 (4th cent. CE - 5th cent. CE) Tagged with subjects: •eliezer b. hyrcanos, r. Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 54 |
| 145. Scriptores Historiae Augustae, Commodus, 17.5 (4th cent. CE - 5th cent. CE) Tagged with subjects: •eliezer b. hyrcanos, r. Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 54 |
146. Anon., Exodus Rabbah, 30.24, 31.11, 43.4 (4th cent. CE - 9th cent. CE) Tagged with subjects: •eliezer ha-darshan (r.) •eliezer b. hyrcanos, r. •r. eliezer b. hyrcanus Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 54; Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 355; Levine (2005), The Ancient Synagogue, The First Thousand Years, 348| 30.24. דָּבָר אַחֵר, וְאֵלֶּה הַמִּשְׁפָּטִים, הֲדָא הוּא דִכְתִיב (ישעיה נו, א): כֹּה אָמַר ה' שִׁמְרוּ מִשְׁפָּט וַעֲשׂוּ צְדָקָה, זֶהוּ שֶׁאָמַר הַכָּתוּב (משלי כד, כג): גַּם אֵלֶּה לַחֲכָמִים הַכֵּר פָּנִים בְּמִשְׁפָּט בַּל טוֹב, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא מִי גָרַם לַדַּיָּנִין שֶׁיִּהְיוּ יוֹדְעִין לָדוּן עַל יְדֵי שֶׁקִּבַּלְתֶּם אֶת הַתּוֹרָה שֶׁכָּתוּב בָּהּ (ויקרא כו, מו): אֵלֶּה הַחֻקִּים וְהַמִּשְׁפָּטִים וְהַתּוֹרֹת, אֶלָּא הֱווּ יוֹדְעִים הַכֵּר פָּנִים בַּמִּשְׁפָּט בַּל טוֹב, מַהוּ בַּל טוֹב, אֶלָּא בְּשָׁעָה שֶׁהַדַּיָּן יוֹשֵׁב וְדָן בֶּאֱמֶת כִּבְיָכוֹל מַנִּיחַ הַקָּדוֹשׁ בָּרוּךְ הוּא שְׁמֵי הַשָּׁמַיִם וּמַשְׁרֶה שְׁכִינָתוֹ בְּצִדּוֹ, שֶׁנֶּאֱמַר (שופטים ב, יח): וְכִי הֵקִים ה' לָהֶם שֹׁפְטִים וְהָיָה ה' עִם הַשֹּׁפֵט, וְכֵיוָן שֶׁרוֹאֶה אוֹתוֹ שֶׁהוּא נוֹשֵׂא פָנִים, כִּבְיָכוֹל מְסַלֵּק שְׁכִינָתוֹ וְעוֹלֶה לַשָּׁמַיִם, וְהַמַּלְאָכִים אוֹמְרִים לוֹ רִבּוֹן הָעוֹלָם, מַה יֵּשׁ לְךָ, וְהוּא אוֹמֵר לָהֶם רָאִיתִי אֶת הַדַּיָּן שֶׁהוּא נוֹשֵׂא פָנִים, וְעָמַדְתִּי לִי מִשָּׁם, שֶׁנֶּאֱמַר (תהלים יב, ו): מִשֹּׁד עֲנִיִּים מֵאֶנְקַת אֶבְיוֹנִים עַתָּה אָקוּם יֹאמַר ה', וּמַה הַקָּדוֹשׁ בָּרוּךְ הוּא עוֹשֶׂה, שׁוֹלֵף חַרְבּוֹ כְּנֶגְדוֹ, לְהוֹדִיעַ שֶׁיֵּשׁ דַּיָּן לְמַעְלָה, שֶׁנֶּאֱמַר (איוב יט, כט): גּוּרוּ לָכֶם מִפְּנֵי חֶרֶב כִּי חֵמָה עֲוֹנוֹת חָרֶב לְמַעַן תֵּדְעוּ שַׁדּוּן, שַׁדִּין כְּתִיב, שֶׁיֵּשׁ דִּין בָּעוֹלָם, לְפִיכָךְ אָמַר שְׁלֹמֹה: גַּם אֵלֶּה לַחֲכָמִים הַכֵּר פָּנִים בַּמִּשְׁפָּט בַּל טוֹב, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לֹא טוֹב לְךָ שֶׁאֲנִי מַנִּיחֶךָ, שֶׁנֶּאֱמַר (נחום א, ז): טוֹב ה' לְמָעוֹז בְּיוֹם צָרָה וְיֹדֵעַ חֹסֵי בוֹ, לְכָךְ כְּתִיב: כֹּה אָמַר ה' שִׁמְרוּ מִשְׁפָּט וַעֲשׂוּ צְדָקָה, וַאֲנִי מְקָרֵב עַצְמִי עִמָּכֶם, שֶׁנֶּאֱמַר (ישעיה נו, א): כִּי קְרוֹבָה יְשׁוּעָתִי לָבוֹא. וְכֵן אַתָּה מוֹצֵא בִּנְבוּכַדְנֶצַּר כְּשֶׁרָאָה אֶת הַחֲלוֹם נִכְנַס דָּנִיֵּאל אֶצְלוֹ וְרָאָה שֶׁהוּא עָתִיד לְטָרְדוֹ, שֶׁנֶּאֱמַר (דניאל ד, כט): וּמִן אֲנָשָׁא לָךְ טָרְדִין, עָשָׂה עַצְמוֹ כְּאִלּוּ מְרַתֵּת וּמְפַחֵד, שֶׁנֶּאֱמַר (דניאל ד, טז): אֱדַיִן דָּנִיֵּאל דִּי שְׁמֵהּ בֵּלְטְשַׁאצַר אֶשְׁתּוֹמַם כְּשָׁעָה חֲדָה, אָמַר לוֹ לָמָּה אַתְּ מְפַחֵד, אָמַר לוֹ רוֹאֶה אֲנִי אֶת הַחֲלוֹם וְאֵינִי יָכוֹל לְאָמְרוֹ, אָמַר לוֹ (דניאל ד, טז): מָרִאי חֶלְמָא לְשָׂנְאָךְ וּפִשְׁרֵהּ לְעָרָךְ. מִי שֶׁדּוֹרֵשׁ הַמִּקְרָא הַזֶּה עוֹשֶׂה לְדָנִיֵּאל מֵטִיחַ דְּבָרִים כְּלַפֵּי מַעְלָה, שֶׁאָמַר לִנְבוּכַדְנֶצַּר: מָרִאי חֶלְמָא לְשָׂנְאָךְ, אֵין שׂוֹנְאוֹ בָּעוֹלָם יוֹתֵר מִן הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁהֶחֱרִיב אֶת בֵּיתוֹ וְהֶגְלָה אֶת בָּנָיו, וְעוֹד גַּם יִשְׂרָאֵל הָיוּ שׂוֹנְאָיו וְהָיָה מְקַלֵּל אוֹתָן. אֶלָּא נָתַן דָּנִיֵּאל לִבּוֹ כְּנֶגֶד הַקָּדוֹשׁ בָּרוּךְ הוּא וְאָמַר מָרִי שֶׁבַּשָּׁמַיִם הָבֵא אֶת הַחֲלוֹם לְשׂוֹנְאֲךָ זֶה. אָמַר נְבוּכַדְנֶצַּר לְדָנִיֵּאל רָאִיתִי בַּחֲלוֹמִי (דניאל ד, ז ט): וַאֲרוּ אִילָן בְּגוֹא אַרְעָא, וּמָזוֹן לְכֹלָּא בֵהּ, זֶה מֶלֶךְ גּוֹזֵר גְּזֵרָה, סוֹגֵר הַיָּם הַכֹּל מֵתִים, פּוֹתֵחַ הַיָּם הַכֹּל חַיִּים, לְכָךְ וּמָזוֹן לְכֹלָּא בֵהּ, כֵּיוָן שֶׁאָמַר לוֹ הַחֲלוֹם אָמַר לוֹ מָה אֶעֱשֶׂה הֵיאַךְ אַתְּ מוֹלִיכֵנִי, אָמַר לוֹ (דניאל ד, כד): לָהֵן מַלְכָּא מִלְכִּי יִשְׁפַּר עֲלָךְ וַחֲטָאָךְ בְּצִדְקָה פְרֻק. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא אֲנִי מָסַרְתִּי אֶת הַצְּדָקָה לְאַבְרָהָם, שֶׁנֶּאֱמַר (בראשית יח, יט): כִּי יְדַעְתִּיו לְמַעַן אֲשֶׁר יְצַוֶּה, וְאַתָּה אוֹמֵר לָרָשָׁע וַחֲטָאָךְ בְּצִדְקָה פְרֻק, אֶלָּא אָמַר לִנְבוּכַדְנֶצַּר עֲשֵׂה צְדָקָה וּפְתַח אוֹצָרֶךָ, שֶׁרָאָה לְיִשְׂרָאֵל שֶׁיָּצְאוּ עֲרוּמִים מִירוּשָׁלַיִם וְלֹא הָיָה בְּיָדָם שָׁוֶה פְּרוּטָה, לְכָךְ אָמַר לוֹ שֶׁיַּעֲשֶׂה צְדָקָה. פָּתַח אוֹצְרוֹתָיו וְהָיָה מְפַרְנֵס לְיִשְׂרָאֵל שְׁנֵים עָשָׂר חֹדֶשׁ (דניאל ד, כד): וְלִקְצָת יַרְחִין תְּרֵי עֲשַׂר וגו'. שָׁמַע נְבוּכַדְנֶצַּר בַּת קוֹל שֶׁהָיוּ מִתְרַגְּשִׁין, אָמַר הַקּוֹל הַזֶּה מֵהֵיכָן הוּא, אָמְרוּ לוֹ אוֹתָן הָעֲנִיִּים שֶׁאָמַרְתָּ לָתֵת לָהֶם חֵלֶק וְהָיִינוּ מְחַלְּקִין לָהֶם שְׁנֵים עָשָׂר חֹדֶשׁ כְּמוֹ שֶׁאָמַרְתָּ. אָמַר אִלּוּלֵי נְכָסִים שֶׁהָיָה לִי מֵהֵיכָן הָיִיתִי בּוֹנֶה כָּל הַמְדִינָה הַזֹּאת לִכְבוֹדִי, שֶׁנֶּאֱמַר (דניאל ד, כז): עָנֵה מַלְכָּא וְאָמַר הֲלָא דָא הִיא בָּבֶל רַבְּתָא, וַאֲנִי מְבַזְבֵּז כָּל נְכָסִים, אִם יֵלְכוּ נְכָסַי אֵין לִי כָּבוֹד, נָעַל אֶת הָאוֹצָרוֹת. כֵּיוָן שֶׁאָמַר כָּךְ עָנָה אוֹתוֹ בַּת קוֹל מִן הַשָּׁמַיִם, שֶׁנֶּאֱמַר (דניאל ד, כח): עוֹד מִלְּתָא בְּפֻם מַלְכָּא קָל מִן שְׁמַיָא נְפַל, מִי גָרַם לוֹ לֵישֵׁב בְּשַׁלְוָה שְׁנֵים עָשָׂר חֹדֶשׁ, הַצְּדָקָה. וּמָה אִם הָרָשָׁע כָּךְ יִשְׂרָאֵל עַל אַחַת כַּמָּה וְכַמָּה, הֱוֵי: שִׁמְרוּ מִשְׁפָּט וַעֲשׂוּ צְדָקָה. מָשָׁל לְאָדָם שֶׁנִּכְנַס לִמְדִינָה וְשָׁמַע שֶׁפְּלוֹטִמְיָא נַעֲשֵׂית, הָלַךְ וְשָׁאַל לַלּוּדָר אָמַר מָתַי פְּלוֹטִמְיָא נַעֲשֵׂית, אָמַר לוֹ רְחוֹקָה הִיא, הָלַךְ וְשָׁאַל לְאוֹתוֹ שֶׁעוֹשֶׂה פְּלוֹטִמְיָא, וְאָמַר קְרוֹבָה הִיא. אָמַר זֶה, לֹא שָׁאַלְתִּי לַלּוּדָר וְאָמַר לִי רְחוֹקָה הִיא. אָמַר לוֹ זוֹ הִיא דַּעְתְּךָ שֶׁהָיִיתָ שׁוֹאֵל לַלּוּדָר, וְכִי רוֹצֶה הוּא שֶׁאֶעֱשֶׂה פְּלוֹטִמְיָא, אֵינוֹ יוֹדֵעַ שֶׁהוּא יוֹרֵד וְנֶהֱרַג. כָּךְ שָׁאֲלוּ יִשְׂרָאֵל לְבִלְעָם אֵימָתַי תִּהְיֶה יְשׁוּעָה, אָמַר לָהֶם (במדבר כד, יז): אֶרְאֶנּוּ וְלֹא עַתָּה אֲשׁוּרֶנּוּ וְלֹא קָרוֹב. אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא זוֹ הִיא דַעְתְּכֶם, אֵין אַתֶּם יוֹדְעִין שֶׁסּוֹף בִּלְעָם יוֹרֵד לַגֵּיהִנֹּם וְאֵינוֹ רוֹצֶה שֶׁתָּבוֹא יְשׁוּעָתִי, אֶלָּא הֱיוּ דּוֹמִים לַאֲבִיכֶם שֶׁאָמַר (בראשית מט, יט): לִישׁוּעָתְךָ קִוִּיתִי ה', צָפָה לִישׁוּעָה שֶׁהִיא קְרוֹבָה, לְכָךְ נֶאֱמַר, כִּי קְרוֹבָה יְשׁוּעָתִי לָבוֹא. דָּבָר אַחֵר, כִּי קְרוֹבָה יְשׁוּעָתִי לָבוֹא, כִּי קְרוֹבָה יְשׁוּעַתְכֶם אֵינוֹ אוֹמֵר, אֶלָּא יְשׁוּעָתִי, יְהִי שְׁמוֹ מְבֹרָךְ, אִלּוּלֵי שֶׁהַדָּבָר כָּתוּב אִי אֶפְשָׁר לְאָמְרוֹ, אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל, אִם אֵין לָכֶם זְכוּת, בִּשְׁבִילִי אֲנִי עוֹשֶׂה, כִּבְיָכוֹל כָּל יָמִים שֶׁאַתֶּם שָׁם בַּצָּרָה אֲנִי עִמָּכֶם, שֶׁנֶּאֱמַר (תהלים צא, טו): עִמּוֹ אָנֹכִי בְצָרָה, וַאֲנִי גוֹאֵל לְעַצְמִי, שֶׁנֶּאֱמַר (ישעיה נט, טז): וַיַּרְא כִּי אֵין אִישׁ וַיִּשְׁתּוֹמֵם וגו', וְכֵן הוּא אוֹמֵר (זכריה ט, ט): גִּילִי מְאֹד בַּת צִיּוֹן הָרִיעִי בַּת יְרוּשָׁלָיִם הִנֵּה מַלְכֵּךְ יָבוֹא לָךְ צַדִּיק וְנוֹשָׁע, וּמוֹשִׁיעַ אֵין כְּתִיב כָּאן אֶלָּא וְנוֹשָׁע, הֱוֵי אֲפִלּוּ אֵין בְּיֶדְכֶם מַעֲשִׂים, עוֹשֶׂה הַקָּדוֹשׁ בָּרוּךְ הוּא בִּשְׁבִילוֹ, שֶׁנֶּאֱמַר: כִּי קְרוֹבָה יְשׁוּעָתִי לָבוֹא. דָּבָר אַחֵר, שִׁמְרוּ מִשְׁפָּט וַעֲשׂוּ צְדָקָה, הֲדָא הוּא דִכְתִיב (תהלים קיט, קכא): עָשִׂיתִי מִשְׁפָּט וָצֶדֶק בַּל תַּנִּיחֵנִי לְעשְׁקָי, אָמְרוּ לוֹ יִשְׂרָאֵל רִבּוֹן הָעוֹלָם הִסְתַּכֵּל שֶׁאָנוּ מְבַקְּשִׁים לַעֲשׂוֹת צְדָקָה וּמִשְׁפָּט וְאָנוּ מִתְיָרְאִין מִן עוֹבְדֵי כּוֹכָבִים, אֶלָּא אַל תִּמְסְרֵנוּ בִּידֵיהֶם, הֱוֵי: עָשִׂיתִי מִשְׁפָּט וָצֶדֶק, מָשָׁל לְסוֹחֵר מְבַקֵּשׁ לָלֶכֶת בַּדֶּרֶךְ, שָׁמַע שֶׁלִּסְטִים בַּדֶּרֶךְ, מֶה עָשָׂה לָקַח פְּרַקְמַטְיָא שֶׁלּוֹ וַעֲשָׂאָהּ אֲבָנִים טוֹבוֹת וּמַרְגָּלִיּוֹת, יָצָא לַדֶּרֶךְ וּתְפָשׂוּהוּ לִסְטִים, אָמְרוּ לוֹ מַה בְּיָדֶךָ, אָמַר לָהֶם כְּלֵי זְכוּכִית, אָמְרוּ לוֹ מִכַּמָּה זוֹ, אָמַר לָהֶם שְׁתַּיִם בְּסֶלַע וְשָׁלשׁ בְּסֶלַע. אָמְרוּ זֶה לָזֶה בִּשְׁבִיל אֵלּוּ אָנוּ הוֹרְגִים אוֹתוֹ, הִנִּיחוּהוּ. נִכְנַס לַמְּדִינָה הִתְחִיל פּוֹתֵחַ הַגְּלוּסְקָאוֹת וְיָשַׁב לִמְכֹּר, נִכְנְסוּ אוֹתָן הַלִּסְטִים וְרָאוּ אוֹתוֹ יוֹשֵׁב וּמוֹכֵר, אָמְרוּ לוֹ בְּכַמָּה זוֹ, אָמַר לָהֶם זוֹ בְּעֶשְׂרִים זְהוּבִים, וְזוֹ בִּשְׁלוֹשִׁים. אָמְרוּ לוֹ אֵין אַתָּה הוּא שֶׁאָמַרְתָּ לָנוּ בַּדֶּרֶךְ שְׁתַּיִם בְּסֶלַע שָׁלשׁ בְּסֶלַע, אָמַר לָהֶם הֵן, אֶלָּא אוֹתָהּ שָׁעָה הָיִיתִי בְּמָקוֹם הַמָּוֶת, עַכְשָׁיו אִם אֵין אַתֶּם נוֹתְנִין לִי דָּמֶיהָ אֵין אַתֶּם נוֹטְלִין אוֹתָהּ. כָּךְ יִשְׂרָאֵל בָּעוֹלָם הַזֶּה מִי שֶׁהוּא עוֹשֶׂה מִצְווֹת אֵינוֹ יוֹדֵעַ מַתַּן שְׂכָרָן, אֲבָל לָעוֹלָם הַבָּא כְּשֶׁיִּרְאוּ מַתַּן שְׂכָרָן שֶׁל מִצְווֹת הֵם תְּמֵהִים שֶׁאֵין הָעוֹלָם כֻּלּוֹ יָכוֹל לְקַבֵּל אֶת הַשָֹּׂכָר, שֶׁנֶּאֱמַר (ישעיה סד, ג): וּמֵעוֹלָם לֹא שָׁמְעוּ לֹא הֶאֱזִינוּ עַיִן לֹא רָאָתָה, וְכִי מֵעוֹלָם לֹא שָׁמְעוּ, אֶלָּא אֵין הָעוֹלָם יָכוֹל לִשְׁמֹעַ מַהוּ מַתַּן שְׂכָרָן שֶׁל מִצְווֹת, לְכָךְ נֶאֱמַר: כִּי קְרוֹבָה יְשׁוּעָתִי לָבוֹא, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא אֲנִי מֵבִיא אֶת הַיְשׁוּעָה, שֶׁנֶּאֱמַר (תהלים ג, ט): לַה' הַיְשׁוּעָה, וּמִי שֶׁהוּא עוֹשֶׂה מִשְׁפָּט כּוֹתֵב אֲנִי עָלָיו שֶׁהוּא מְקָרֵב אֶת הַיְשׁוּעָה. וְכֵן אַתָּה מוֹצֵא בִּיהוֹשָׁפָט, שֶׁעָשָׂה שׁוֹפְטִים, שֶׁנֶּאֱמַר (דברי הימים ב יט, ה): וַיַּעֲמֵד [יהושפט] שֹׁפְטִים, וּכְשֶׁבָּאוּ בְּנֵי עַמּוֹן וּמוֹאָב הֵן הָיוּ עוֹמְדִין וְהַקָּדוֹשׁ בָּרוּךְ הוּא עוֹשֶׂה מִלְחַמְתָּן, שֶׁנֶּאֱמַר (דברי הימים ב כ, טו): כִּי לֹא לָכֶם הַמִּלְחָמָה כִּי לֵאלֹהִים, כְּשֵׁם שֶׁאָמַר משֶׁה רַבֵּנוּ עָלָיו הַשָּׁלוֹם (שמות יד, יד): ה' יִלָּחֵם לָכֶם, לָמָּה מִפְּנֵי שֶׁעָשׂוּ אֶת הַדִּין גָּרְמוּ הַיְשׁוּעָה שֶׁתָּבוֹא, לְכָךְ נֶאֱמַר: שִׁמְרוּ מִשְׁפָּט וַעֲשׂוּ צְדָקָה, הֱוֵי: וְאֵלֶּה הַמִּשְׁפָּטִים, מַה כְּתִיב אַחֲרָיו (שמות כא, ב): כִּי תִקְנֶה עֶבֶד עִבְרִי. 31.11. דָּבָר אַחֵר, אִם כֶּסֶף תַּלְוֶה אֶת עַמִּי, הֲדָא הוּא דִכְתִיב (משלי כח, ח): מַרְבֶּה הוֹנוֹ בְּנֶשֶׁךְ וְתַרְבִּית לְחוֹנֵן דַּלִּים יְקַבְּצֶנּוּ, יֵשׁ אָדָם שֶׁהוּא עָשִׁיר וּמַלְוֶה בְּרִבִּית וּמְכַנֵּס מָמוֹן הַרְבֵּה וְהוּא מֵת בְּלֹא בָנִים וְכָל הַמָּמוֹן שֶׁלּוֹ נִכְנַס לְטִמְיוֹן, מָה הַמֶּלֶךְ עוֹשֶׂה בְּאוֹתוֹ מָמוֹן, בּוֹנֶה בִּימְסָאוֹת וּמֶרְחֲצָאוֹת וְאִיצְטַבָּאוֹת וּבָתֵּי כִסְאוֹת, כְּדֵי שֶׁיְהֵא לְצָרְכֵי הָעֲנִיִּים, הֱוֵי: לְחוֹנֵן דַּלִּים יְקַבְּצֶנּוּ. דָּבָר אַחֵר, מַרְבֶּה הוֹנוֹ בְּנֶשֶׁךְ, זֶה עֵשָׂו הָרָשָׁע שֶׁהוּא מַלְוֶה בְּנֶשֶׁךְ וְתַרְבִּית, וּלְמִי הוּא מַכְנִיס כָּל הַמָּמוֹן, לְיִשְׂרָאֵל, שֶׁנֶּאֱמַר: לְחוֹנֵן דַּלִּים, וְנֶאֱמַר (יחזקאל לט, י): וְשָׁלְלוּ אֶת שֹׁלְלֵיהֶם וּבָזְזוּ אֶת בֹּזְזֵיהֶם, לְפִיכָךְ הִזְהִיר הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת יִשְׂרָאֵל שֶׁלֹא יַלְווּ בְּרִבִּית כְּדֵי שֶׁלֹא יֹאכְלוּ אֲחֵרִים אֶת נִכְסֵיהֶם, הֲרֵי אִם כֶּסֶף תַּלְוֶה אֶת עַמִּי אֶת הֶעָנִי. 43.4. דָּבָר אַחֵר, וַיְחַל משֶׁה, מַהוּ כֵן, אָמַר רַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי חֶלְבּוֹ בְּשֵׁם רַבִּי יִצְחָק, שֶׁהִתִּיר נִדְרוֹ שֶׁל יוֹצְרוֹ. כֵּיצַד, אֶלָּא בְּשָׁעָה שֶׁעָשׂוּ יִשְׂרָאֵל הָעֵגֶל עָמַד משֶׁה מְפַיֵּס הָאֱלֹהִים שֶׁיִּמְחֹל לָהֶם. אָמַר הָאֱלֹהִים, משֶׁה, כְּבָר נִשְׁבַּעְתִּי (שמות כב, יט): זֹבֵחַ לָאֱלֹהִים יָחֳרָם, וּדְבַר שְׁבוּעָה שֶׁיָּצָא מִפִּי אֵינִי מַחֲזִירוֹ. אָמַר משֶׁה רִבּוֹן הָעוֹלָם וְלֹא נָתַתָּ לִי הֲפָרָה שֶׁל נְדָרִים, וְאָמַרְתָּ (במדבר ל, ג): אִישׁ כִּי יִדֹּר נֶדֶר לַה' אוֹ הִשָּׁבַע שְׁבֻעָה לֶאְסֹר אִסָּר עַל נַפְשׁוֹ לֹא יַחֵל דְּבָרוֹ, הוּא אֵינוֹ מוֹחֵל אֲבָל חָכָם מוֹחֵל אֶת נִדְּרוֹ בְּעֵת שֶׁיִּשָּׁאֵל עָלָיו, וְכָל זָקֵן שֶׁמּוֹרֶה הוֹרָאָה אִם יִרְצֶה שֶׁיְקַבְּלוּ אֲחֵרִים הוֹרָאָתוֹ צָרִיךְ הוּא לְקַיְמָהּ תְּחִלָּה, וְאַתָּה צִוִּיתַנִי עַל הֲפָרַת נְדָרִים, דִּין הוּא שֶׁתַּתִּיר אֶת נִדְרְךָ כַּאֲשֶׁר צִוִּיתַנִי לְהַתִּיר לַאֲחֵרִים. מִיָּד נִתְעַטֵּף בְּטַלִּיתוֹ וְיָשַׁב לוֹ כְּזָקֵן, וְהַקָּדוֹשׁ בָּרוּךְ הוּא עוֹמֵד כְּשׁוֹאֵל נִדְרוֹ, וְכֵן הוּא אוֹמֵר (דברים ט, ט): וָאֵשֵׁב בָּהָר, וְאֶפְשָׁר שֶׁהָיָה משֶׁה יוֹשֵׁב וְהָאֱלֹהִים יִתְבָּרַךְ שְׁמוֹ עוֹמֵד, אָמַר רַבִּי דְּרוּסָאי קָתֶדְרָא עָשָׂה לוֹ כְּקָתֶדְרָא שֶׁל אַסְטָלִיסְטָקִין הַלָּלוּ בְּשָׁעָה שֶׁהֵן נִכְנָסִין לִפְנֵי הַשִּׁלְטוֹן וְהֵן נִרְאִין עוֹמְדִין וְאֵינָן אֶלָּא יוֹשְׁבִין, וְאַף כָּאן כָּךְ, יְשִׁיבָה שֶׁהִיא נִרְאָה עֲמִידָה, הֱוֵי: וָאֵשֵׁב בָּהָר. דָּבָר אַחֵר, וָאֵשֵׁב בָּהָר, וְכִי יֵשׁ יְשִׁיבָה לְמַעְלָה, אַתָּה מוֹצֵא שֶׁכֻּלָּם עוֹמְדִין, שֶׁנֶּאֱמַר (ישעיה ו, ב): שְׂרָפִים עֹמְדִים מִמַּעַל לוֹ, וְכֵן (יחזקאל א, כד כה): בְּעָמְדָם תְּרַפֶּינָה כַנְפֵיהֶם, וְכֵן (דניאל ז, טז): קִרְבֵת עַל חַד מִן קָאֲמַיָּא, וְכֵן אֲפִלּוּ משֶׁה כְּשֶׁעָלָה לַמָּרוֹם הָיָה עוֹמֵד, שֶׁנֶּאֱמַר (דברים י, י): וְאָנֹכִי עָמַדְתִּי בָהָר, וּכְתִיב (דברים ה, ה): אָנֹכִי עֹמֵד בֵּין ה' וּבֵינֵיכֶם, וְאֵין יוֹשֵׁב שָׁם אֶלָּא הַקָּדוֹשׁ בָּרוּךְ הוּא לְבַדּוֹ, שֶׁנֶּאֱמַר (דברי הימים ב יח, יח): רָאִיתִי אֶת ה' יוֹשֵׁב עַל כִּסְאוֹ, וְהוּא אוֹמֵר וָאֵשֵׁב בָּהָר, וּמַהוּ כֵן, אָמַר רַב הוּנָא בַּר אַחָא שֶׁיָּשַׁב לְהַתִּיר נִדְרוֹ שֶׁל יוֹצְרוֹ, וּמָה אָמַר לוֹ דָּבָר קָשֶׁה, אָמַר רַבִּי יוֹחָנָן דָּבָר קָשֶׁה אָמַר לְפָנָיו תָּהִיתָ אֶתָמְהָא, אָמַר לוֹ תּוֹהֶא אֲנָא עַל הָרָעָה אֲשֶׁר דִּבַּרְתִּי לַעֲשׂוֹת לְעַמִּי, אוֹתָהּ שָׁעָה אָמַר משֶׁה מֻתָּר לָךְ מֻתָּר לָךְ, אֵין כָּאן נֶדֶר וְאֵין כָּאן שְׁבוּעָה, הֱוֵי: וַיְחַל משֶׁה, שֶׁהֵפֵר נִדְרוֹ לְיוֹצְרוֹ, כְּמָה דְאַתְּ אָמַר (במדבר ל, ג): וְלֹא יַחֵל דְּבָרוֹ, אָמַר רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ לְפִיכָךְ נִקְרָא שְׁמוֹ אִישׁ הָאֱלֹהִים, לוֹמַר שֶׁהִתִּיר נֶדֶר לָאֱלֹהִים, וְכֵן וַיְחַל משֶׁה. | |
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| 147. Scriptores Historiae Augustae, Commodus, 17.5 (4th cent. CE - 5th cent. CE) Tagged with subjects: •eliezer b. hyrcanos, r. Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 54 |
| 148. Jerome, Jeremias, 25.30 (5th cent. CE - 5th cent. CE) Tagged with subjects: •eliezer (r.) Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 162 |
| 149. Anon., Bundahishn, None (5th cent. CE - 7th cent. CE) Tagged with subjects: •eliezer, r. Found in books: Mokhtarian (2021), Rabbis, Sorcerers, Kings, and Priests: The Culture of the Talmud in Ancient Iran. 127 |
| 150. Jerome, Praecepta Ac Leges S. Pachomii, 8.7 (5th cent. CE - 5th cent. CE) Tagged with subjects: •eliezer, r. Found in books: Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 42 |
| 151. Procopius, On Buildings, 2.6.10-2.6.11, 2.8.24-2.8.25, 4.1.20-4.1.24, 4.10.21 (6th cent. CE - 6th cent. CE) Tagged with subjects: •eliezer b. hyrcanos, r. Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 54 |
| 152. Anon., Abot De Rabbi Nathan, None (7th cent. CE - 9th cent. CE) Tagged with subjects: •eliezer, r. Found in books: Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 42 |
| 154. Kallir, To Tisha‘ Be-Ab, 0 Tagged with subjects: •eliezer (r.) Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 162 |
| 155. Ezekiel The Tragedian, 4 Ezra, 52 Tagged with subjects: •eliezer ben hyrcanus, r. Found in books: Goodman (2006), Judaism in the Roman World: Collected Essays, 158 |
| 156. Mishnah10, 105 122, 252Bis, 253, 254,, 10.6 Tagged with subjects: •eliezer, r. Found in books: Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 87 |
| 157. Dead Sea Scrolls, 4Q200, 6.6 Tagged with subjects: •r. eliezer Found in books: Schwartz (2008), 2 Maccabees, 291 |
| 158. Anon., Lexicon Artis Grammaticae (E Cod. Coislin. 345), 23.4, 34.14 Tagged with subjects: •r. eliezer hismah •r. eliezer b. hyrcanus Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 495, 546 |
| 159. Anon., Seder Olam, 3 Tagged with subjects: •r. eliezer shammaite Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 427 |
| 160. Anon., Pesiqta De Rav Kahana, 18.5 Tagged with subjects: •nan Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 348 |
| 161. Anon., Pesikta Rabbati, 23, 21 Tagged with subjects: •nan Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 355 |
| 162. Mishna, Yad, 4.3-4.4 Tagged with subjects: •r. eliezer Found in books: Hayes (2022), The Literature of the Sages: A Re-Visioning, 79 |
| 163. Babylonian Talmud, Avodah Zarah, None Tagged with subjects: •nan Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 546 |
| 164. Dicoletian, Edict of Diocletian, 1.6 Tagged with subjects: •eliezer, r. Found in books: Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 207 |
165. Anon., Ruthrabbah, 4.3 Tagged with subjects: •eliezer, r., and hyperbole Found in books: Rubenstein (2003), The Culture of the Babylonian Talmud. 45| 4.3. וּלְנָעֳמִי מוֹדָע לְאִישָׁהּ אִישׁ גִּבּוֹר חַיִל (רות ב, א), מוֹדָע, קָרוֹב. אָמַר רַבִּי אַבָּהוּ נְפִיל נָסֵיב לִנְפִילָא, מָה הֵם מַעֲמִידִין, גִּבּוֹרֵי חַיִל. בֹּעַז נָסֵיב לְרוּת, מָה הֵם מַעֲמִידִין, דָּוִד, (שמואל א טז, יח): יֹדֵעַ נַגֵּן וְגִבּוֹר חַיִל וְאִישׁ מִלְחָמָה וּנְבוֹן דָּבָר וְאִישׁ תֹּאַר וַה' עִמּוֹ. יֹדֵעַ נַגֵן, בַּמִּקְרָא. וְגִבּוֹר חַיִל, בַּמִּשְׁנָה. וְאִישׁ מִלְחָמָה, שֶׁיּוֹדֵעַ לִשָֹּׂא וְלִתֵּן בְּמִלְחַמְתָּהּ שֶׁל תּוֹרָה. וּנְבוֹן דָּבָר, בַּמַּעֲשֶׂה הַטּוֹב. וְאִישׁ תֹּאַר, בַּתַּלְמוּד. דָּבָר אַחֵר, וּנְבוֹן דָּבָר, שֶׁמֵּבִין דָּבָר מִתּוֹךְ דָּבָר. וְאִישׁ תֹּאַר, שֶׁמֵּאִיר פָּנִים בַּהֲלָכָה. וַה' עִמּוֹ, הֲלָכָה כִּדְבָרָיו. (רות ב, א): מִמִּשְׁפַּחַת אֱלִימֶלֶךְ וּשְׁמוֹ בֹּעַז, הָרְשָׁעִים הֵן קוֹדְמִין לִשְׁמָן, (שמואל א יז, ד): גָּלְיָת שְׁמוֹ. (שמואל א כה, כה): נָבָל שְׁמוֹ. (שמואל ב כ, כא): שֶׁבַע בֶּן בִּכְרִי שְׁמוֹ. אֲבָל הַצַּדִּיקִים שְׁמָן קוֹדְמִין, (שמואל א ט, א): וּשְׁמוֹ קִישׁ. (שמואל א ט, א): וּשְׁמוֹ שָׁאוּל. (שמואל א יז, יב): וּשְׁמוֹ יִשַּׁי. (אסתר ב, ה): וּשְׁמוֹ מָרְדֳּכַי. (שמואל א א, א): וּשְׁמוֹ אֶלְקָנָה. וּשְׁמוֹ בֹּעַז, דּוֹמִין לְבוֹרְאָם, שֶׁנֶּאֱמַר (שמות ו, ג): וּשְׁמִי ה' לֹא נוֹדַעְתִּי לָהֶם. אֲתִיבוּן לֵיהּ (בראשית כד, כט): וּשְׁמוֹ לָבָן, אָמַר רַבִּי יִצְחָק פָּרָדַכְּסוֹס. רַבִּי בֶּרֶכְיָה אָמַר מְלֻבָּן בְּרֶשַׁע. וְהָכְתִיב (שמואל א ח, ב): וּבְנֵי שְׁמוּאֵל שֵׁם הַבְּכוֹר יוֹאֵל וְשֵׁם מִשְׁנֵהוּ אֲבִיָה, רַבָּנָן אָמְרֵי מַה זֶּה רָשָׁע, אַף זֶה רָשָׁע. וְרַבִּי יְהוּדָה בְּרַבִּי סִימוֹן שֶׁנִּשְׁתַּנּוּ לְמַעֲשֶׂה וְזָכוּ לְרוּחַ הַקֹּדֶשׁ, שֶׁנֶּאֱמַר (יואל א, א): דְּבַר ה' אֲשֶׁר הָיָה אֶל יוֹאֵל בֶּן פְּתוּאֵל. | |
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| 166. Anon., Tanhuma, None Tagged with subjects: •nan Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 355 |
169. Anon., Midrash On Song of Songs, 1.15.3 Tagged with subjects: •eliezer, r. Found in books: Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 42| 1.15.3. רַבִּי הָיָה יוֹשֵׁב וְדוֹרֵשׁ וְנִתְנַמְנֵם הַצִּבּוּר, בִּקֵּשׁ לְעוֹרְרָן, אָמַר יָלְדָה אִשָּׁה אַחַת בְּמִצְרַיִם שִׁשִּׁים רִבּוֹא בְּכֶרֶס אֶחָת, וְהָיָה שָׁם תַּלְמִיד אֶחָד וְרַבִּי יִשְׁמָעֵאל בְּרַבִּי יוֹסֵי שְׁמוֹ, אָמַר לֵיהּ מָאן הַוָּת כֵּן, אָמַר לֵיהּ זוֹ יוֹכֶבֶד שֶׁיָּלְדָה אֶת משֶׁה שֶׁשָּׁקוּל כְּנֶגֶד שִׁשִּׁים רִבּוֹא שֶׁל יִשְׂרָאֵל, הֲדָא הוּא דִכְתִיב (שמות טו, א): אָז יָשִׁיר משֶׁה וּבְנֵי יִשְׂרָאֵל, (במדבר א, נד): וַיַּעֲשׂוּ בְנֵי יִשְׂרָאֵל כְּכֹל אֲשֶׁר צִוָּה ה' אֶת משֶׁה, (דברים לד, י): וְלֹא קָם נָבִיא עוֹד בְּיִשְׂרָאֵל כְּמשֶׁה. | |
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| 170. Pedro Alfonsi, Dialogus Petri, 107.550-107.551 Tagged with subjects: •eliezer (r.) Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 163 |
| 171. Anon., Beshalah, Pet., None Tagged with subjects: •nan Found in books: nan nan nan nan |
| 172. Anon., Sifra Shemini, Milu’Im, 142 Tagged with subjects: •eliezer, r. Found in books: Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 178 |
| 173. Anon., Metzora, 1.1 Tagged with subjects: •r. eliezer b. hyrcanus Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 348 |
| 174. Anon., Midrash Hagadol, None Tagged with subjects: •nan Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 546 |
| 175. Epigraphy, Ogis, 4.3-4.4 Tagged with subjects: •r. eliezer Found in books: Schwartz (2008), 2 Maccabees, 291 |
| 176. Mishnah, ŠebiʿIt, 1.4 Tagged with subjects: •eliezer, r. Found in books: Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 42 |
| 177. Paul of Elusa, Encomium, None Tagged with subjects: •eliezer, r. Found in books: Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 42 |
| 178. Papyri, P.Oxy., 54, 896 Tagged with subjects: •nan Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 54 |
| 185. Philoxenus, Homily, 6.1 Tagged with subjects: •eliezer, r. Found in books: Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 203 |
| 186. Anon., V. Marcelli, 28.1 Tagged with subjects: •eliezer, r. Found in books: Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 75 |
| 187. Anon., Mekhilta De Rabbi Ishmael Mekhilta D’R. Ishmael Nezikin, 17 Tagged with subjects: •eliezer, r. Found in books: Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 75 |
| 209. Scriptores Historiae Augustae, Antoninus Pius, 8.3 Tagged with subjects: •eliezer b. hyrcanos, r. Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 54 |
229. Babylonian Talmud, Zevahim, None Tagged with subjects: •r. eliezer Found in books: Kanarek (2014), Biblical narrative and formation rabbinic law, 56, 57| 97b. עד שיבלע בבשרה,יכול נגע במקצת חתיכה יהא כולו פסול ת"ל יגע הנוגע פסול הא כיצד חותך את מקום שבלע בבשרה ולא בגידין ולא בעצמות ולא בקרנים ולא בטלפים,יקדש להיות כמוה הא כיצד אם פסולה היא תפסל [ואם] כשרה היא תאכל כחמור שבה,אמאי וניתי עשה ולידחי את לא תעשה אמר רבא אין עושה דוחה את לא תעשה שבמקדש,שנאמר (שמות יב, מו) ועצם לא תשברו בו ר"ש בן מנסיא אומר אחד עצם שיש בו מוח ואחד עצם שאין בו מוח אמאי ניתי עשה ולידחי את לא תעשה אלא אין עשה דוחה לא תעשה שבמקדש,רב אשי אמר יקדש עשה הוא ואין עשה דוחה את לא תעשה ועשה,אשכחן חטאת דמתקדש בבלוע שאר קדשים מנלן אמר שמואל משום ר"א (ויקרא ז, לז) זאת התורה לעולה ולמנחה ולחטאת ולאשם ולמילואים ולזבח השלמים,[לעולה] כי עולה מה עולה טעונה כלי אף כל טעונה כלי מאי כלי אילימא מזרק בשלמי ציבור נמי כתיב בהו (שמות כד, ו) ויקח משה חצי הדם וישם באגנות,אלא דסכין ועולה גופה מנלן דכתיב (בראשית כב, י) וישלח אברהם את ידו ויקח את המאכלת והתם עולה הוא דכתיב (בראשית כב, יג) ויעלהו לעולה תחת בנו,מנחה מה מנחה אינה נאכלת אלא לזכרי כהונה אף כל אינם נאכלין אלא לזכרי כהונה מאי היא אי חטאת ואשם בהדיא כתיב בהו (ויקרא ז, ו) כל זכר בכהנים יאכלנו,ואי שלמי ציבור מריבוייא דקרא אתי (במדבר יח, י) בקדש הקדשים תאכלנו כל זכר יאכל אותו לימד על שלמי ציבור שאינן נאכלין אלא לזכרי כהונה,תנאי היא | 97b. This teaches that this i halakha /i does not apply b unless /b the other food b absorbs /b something of the sin offering b into its meat. /b ,One b might /b have thought that b if /b the sin offering b touched part of a piece /b of something that absorbed flavor from the sin offering, b the entire /b piece b should become disqualified. /b To counter this, b the verse states: /b “Whatever b shall touch /b its flesh shall be sacred” (Leviticus 6:20), to teach that only the section b that touches /b the sin offering is b disqualified. How so? /b What can be done with an item when a section of it is disqualified? b One slices off the section /b of the piece b that absorbed /b the disqualified matter. Additionally, the verse states: “Whatever shall touch b its flesh,” but /b an item is b not /b disqualified if it touches the sin offering’s b sinews, nor /b its b bones, nor /b its b horns, nor /b its b hooves. /b ,§ The i baraita /i continues to interpret the same verse. “Whatever shall touch its flesh b shall be sacred,” /b teaches: Whatever touches it b becomes like it, /b with regard to its status. b How so? If /b the sin offering b is disqualified, /b due to any disqualification, whatever touches it b becomes disqualified. And if it is fit, /b whatever touches it must b be eaten in accordance with the stringent /b regulations b that /b apply b to /b the sin offering. Therefore, a piece of meat that touches the meat of a sin offering may be eaten only in accordance with the terms of the consumption of a sin offering, e.g., it may be eaten only by male priests, and only for one day and one night.,The Gemara asks: If sacrificial meat touched the meat of a disqualified sin offering, b why /b should the sacrificial meat become forbidden? b Should /b not the b positive mitzva /b of eating the sacrificial meat b come and override /b the b prohibition /b against eating the disqualified substance that was absorbed in it? b Rava said: A positive mitzva does not override a prohibition that /b relates b to the Temple. /b ,Rav’s opinion relates to that which is taught in a i baraita /i : b As it is stated /b in a verse concerning the Paschal offering: b “Nor shall you break a bone of it” /b (Exodus 12:46). b Rabbi Shimon ben Menasya says: Both a bone that contains marrow and a bone that does not contain marrow /b are included in the prohibition. This statement is analyzed: If one means to break a bone in order to eat its marrow, b why /b would that be prohibited? b Should /b not the b positive mitzva /b of eating the edible parts of the offering, including the marrow, b come and override /b the b prohibition /b of not breaking a bone of the Paschal offering? b Rather, /b it must be that b a positive mitzva does not override a prohibition that /b relates b to the Temple. /b , b Rav Ashi said: /b If sacrificial meat touches a disqualified sin offering, this is not simply a case of a positive mitzva in conflict with a prohibition. Because the verse states: “Whatever shall touch its flesh b shall be sacred” /b (Leviticus 6:20), treating the item as consecrated b is /b itself b a positive mitzva. /b Consequently, both a positive mitzva and a prohibition stand in opposition to eating that sacrificial meat, b and a positive mitzva does not override /b both b a prohibition and a positive mitzva. /b ,§ With regard to a sin offering, the verse states: “Whatever shall touch its flesh shall be sacred.” The Gemara asks: b We found /b a source teaching b that /b with regard to b a sin offering, /b whatever it touches b becomes sanctified through that which is absorbed /b from the sin offering. b From where do we /b derive that this is also the i halakha /i concerning b the rest of the sacred /b offerings? b Shmuel says in the name of Rabbi Eliezer: /b It is stated: b “This is the law of the burnt offering, of the meal offering, and of the sin offering, and of the guilt offering, and of the inauguration offering, and of the sacrifice of peace offerings” /b (Leviticus 7:37). This verse connects all of the specified offerings, such that individual aspects of each offering are applicable to all of the offerings.,The Gemara details these aspects. The verse states b “of the burnt offering” /b to teach that all of the offerings are b like a burnt offering /b in that b just as a burnt offering requires a utensil /b in its preparation, b so too do all /b animal offerings b require a utensil. What /b is the b utensil? If we say /b it is b a bowl, /b a utensil used for collecting the blood, as were used in the burnt offerings that were sacrificed at Mount Sinai, that cannot be correct, since the source for a vessel for collecting blood does not need to be derived from the use of one in a burnt offering. b With regard to communal peace offerings it is also written of them: /b “And they offered burnt offerings, and they sacrificed peace offerings… b And Moses took half of the blood, and put it in basins” /b (Exodus 24:5–6)., b Rather, /b the term: Utensil, must be stated b of a knife, /b as the slaughtering may be performed only with a knife and not with a sharp stone or reed. The Gemara asks: b And /b with regard to b a burnt offering itself, from where do we /b derive that it must be slaughtered with a knife? This is learned from b that which is written: “And Abraham stretched forth his hand, and took the knife /b to slaughter his son” (Genesis 22:10); b and there, /b Abraham was offering b a burnt offering, as it is written: “And offered it up for a burnt offering instead of his son” /b (Genesis 22:13).,The Gemara continues to expound the aforementioned verse (Leviticus 7:37). When the verse mentions b a meal offering, /b it teaches that b just as a meal offering is eaten only by males of /b the b priesthood /b (see Leviticus 6:9–11), b so too are all /b of the offerings mentioned in this verse b eaten only by males of /b the b priesthood. /b The Gemara asks: With regard to b what /b offering b is it /b that this i halakha /i must be derived? b If /b one suggests it is with regard to the b sin offering and /b the b guilt offering, /b this i halakha /i b is explicitly written of them. /b With regard to the sin offering, it is stated: “Every male among the priests may eat it” (Leviticus 6:22); and with regard to the guilt offering, it is stated: b “Every male among the priests may eat of it” /b (Leviticus 7:6)., b And if /b one suggests that the i halakha /i must be derived with regard to b communal peace offerings, /b i.e., the two lambs that were sacrificed as communal offerings on i Shavuot /i together with the offering of the two loaves (see Leviticus 23:19), this i halakha /i b is derived from /b the b amplification of the verse /b that is stated with regard to meal offerings, sin offerings, and guilt offerings. The verse states: b “In a most sacred place shall you eat of it; every male may eat it” /b (Numbers 18:10), and it is taught in a i baraita /i : The verse b teaches with regard to communal peace offerings that they are eaten only by males of priestly /b families.,The Gemara explains: b It is /b a dispute between b i tanna’im /i . /b |
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