1. Hebrew Bible, Numbers, 14.27, 16.21 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •rabinai the brother of r. hiyya bar abba Found in books: Kanarek (2014) 157, 159, 162| 14.27. "עַד־מָתַי לָעֵדָה הָרָעָה הַזֹּאת אֲשֶׁר הֵמָּה מַלִּינִים עָלָי אֶת־תְּלֻנּוֹת בְּנֵי יִשְׂרָאֵל אֲשֶׁר הֵמָּה מַלִּינִים עָלַי שָׁמָעְתִּי׃", 16.21. "הִבָּדְלוּ מִתּוֹךְ הָעֵדָה הַזֹּאת וַאַכַלֶּה אֹתָם כְּרָגַע׃", | 14.27. "’How long shall I bear with this evil congregation, that keep murmuring against Me? I have heard the murmurings of the children of Israel, which they keep murmuring against Me.", 16.21. "’Separate yourselves from among this congregation, that I may consume them in a moment.’", |
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2. Hebrew Bible, Leviticus, 22.32, 26.1 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •rabinai the brother of r. hiyya bar abba •r. hiyya bar abba Found in books: Kanarek (2014) 157, 159, 162; Levine (2005) 482| 22.32. "וְלֹא תְחַלְּלוּ אֶת־שֵׁם קָדְשִׁי וְנִקְדַּשְׁתִּי בְּתוֹךְ בְּנֵי יִשְׂרָאֵל אֲנִי יְהוָה מְקַדִּשְׁכֶם׃", 26.1. "לֹא־תַעֲשׂוּ לָכֶם אֱלִילִם וּפֶסֶל וּמַצֵּבָה לֹא־תָקִימוּ לָכֶם וְאֶבֶן מַשְׂכִּית לֹא תִתְּנוּ בְּאַרְצְכֶם לְהִשְׁתַּחֲוֺת עָלֶיהָ כִּי אֲנִי יְהוָה אֱלֹהֵיכֶם׃", 26.1. "וַאֲכַלְתֶּם יָשָׁן נוֹשָׁן וְיָשָׁן מִפְּנֵי חָדָשׁ תּוֹצִיאוּ׃", | 22.32. "And ye shall not profane My holy name; but I will be hallowed among the children of Israel: I am the LORD who hallow you,", 26.1. "Ye shall make you no idols, neither shall ye rear you up a graven image, or a pillar, neither shall ye place any figured stone in your land, to bow down unto it; for I am the LORD your God.", |
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3. Hebrew Bible, Habakkuk, 2.20 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •r. hiyya bar abba Found in books: Levine (2005) 489 | 2.20. "But the LORD is in His holy temple; Let all the earth keep silence before Him.", |
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4. Hebrew Bible, Isaiah, 58.6, 61.1-61.2 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •r. hiyya bar abba Found in books: Levine (2005) 49| 58.6. "הֲלוֹא זֶה צוֹם אֶבְחָרֵהוּ פַּתֵּחַ חַרְצֻבּוֹת רֶשַׁע הַתֵּר אֲגֻדּוֹת מוֹטָה וְשַׁלַּח רְצוּצִים חָפְשִׁים וְכָל־מוֹטָה תְּנַתֵּקוּ׃", 61.1. "שׂוֹשׂ אָשִׂישׂ בַּיהוָה תָּגֵל נַפְשִׁי בֵּאלֹהַי כִּי הִלְבִּישַׁנִי בִּגְדֵי־יֶשַׁע מְעִיל צְדָקָה יְעָטָנִי כֶּחָתָן יְכַהֵן פְּאֵר וְכַכַּלָּה תַּעְדֶּה כֵלֶיהָ׃", 61.1. "רוּחַ אֲדֹנָי יְהוִה עָלָי יַעַן מָשַׁח יְהוָה אֹתִי לְבַשֵּׂר עֲנָוִים שְׁלָחַנִי לַחֲבֹשׁ לְנִשְׁבְּרֵי־לֵב לִקְרֹא לִשְׁבוּיִם דְּרוֹר וְלַאֲסוּרִים פְּקַח־קוֹחַ׃", 61.2. "לִקְרֹא שְׁנַת־רָצוֹן לַיהוָה וְיוֹם נָקָם לֵאלֹהֵינוּ לְנַחֵם כָּל־אֲבֵלִים׃", | 58.6. "Is not this the fast that I have chosen? To loose the fetters of wickedness, To undo the bands of the yoke, And to let the oppressed go free, And that ye break every yoke?", 61.1. "The spirit of the Lord God is upon me; Because the LORD hath anointed me To bring good tidings unto the humble; He hath sent me to bind up the broken-hearted, To proclaim liberty to the captives, And the opening of the eyes to them that are bound;", 61.2. "To proclaim the year of the LORD’S good pleasure, And the day of vengeance of our God; To comfort all that mourn;", |
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5. New Testament, Matthew, 11.4-11.5, 12.14 (1st cent. CE - 1st cent. CE) Tagged with subjects: •r. hiyya bar abba Found in books: Levine (2005) 47, 49| 11.4. καὶ ἀποκριθεὶς ὁ Ἰησοῦς εἶπεν αὐτοῖς Πορευθέντες ἀπαγγείλατε Ἰωάνει ἃ ἀκούετε καὶ βλέπετε· 11.5. τυφλοὶ ἀναβλέπουσιν καὶ χωλοὶ περιπατοῦσιν, λεπροὶ καθαρίζονται καὶ κωφοὶ ἀκούουσιν, καὶ νεκροὶ ἐγείρονται καὶ πτωχοὶ εὐαγγελίζονται· 12.14. Ἐξελθόντες δὲ οἱ Φαρισαῖοι συμβούλιον ἔλαβον κατʼ αὐτοῦ ὅπως αὐτὸν ἀπολέσωσιν. | 11.4. Jesus answered them, "Go and tell John the things which you hear and see: 11.5. the blind receive their sight, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised up, and the poor have good news preached to them. 12.14. But the Pharisees went out, and conspired against him, how they might destroy him. |
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| 6. Josephus Flavius, Life, 290 (1st cent. CE - 1st cent. CE) Tagged with subjects: •r. hiyya bar abba Found in books: Levine (2005) 495 |
7. New Testament, Mark, 6.1-6.6 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Levine (2005) 49| 6.1. Καὶ ἐξῆλθεν ἐκεῖθεν, καὶ ἔρχεται εἰς τὴν πατρίδα αὐτοῦ, καὶ ἀκολουθοῦσιν αὐτῷ οἱ μαθηταὶ αὐτοῦ. 6.2. Καὶ γενομένου σαββάτου ἤρξατο διδάσκειν ἐν τῇ συναγωγῇ· καὶ οἱ πολλοὶ ἀκούοντες ἐξεπλήσσοντο λέγοντες Πόθεν τούτῳ ταῦτα, καὶ τίς ἡ σοφία ἡ δοθεῖσα τούτῳ, καὶ αἱ δυνάμεις τοιαῦται διὰ τῶν χειρῶν αὐτοῦ γινόμεναι; 6.3. οὐχ οὗτός ἐστιν ὁ τέκτων, ὁ υἱὸς τῆς Μαρίας καὶ ἀδελφὸς Ἰακώβου καὶ Ἰωσῆτος καὶ Ἰούδα καὶ Σίμωνος; καὶ οὐκ εἰσὶν αἱ ἀδελφαὶ αὐτοῦ ὧδε πρὸς ἡμᾶς; καὶ ἐσκανδαλίζοντο ἐν αὐτῷ. 6.4. καὶ ἔλεγεν αὐτοῖς ὁ Ἰησοῦς ὅτι Οὐκ ἔστιν προφήτης ἄτιμος εἰ μὴ ἐν τῇ πατρίδι αὐτοῦ καὶ ἐν τοῖς συγγενεῦσιν αὐτοῦ καὶ ἐν τῇ οἰκίᾳ αὐτοῦ. 6.5. Καὶ οὐκ ἐδύνατο ἐκεῖ ποιῆσαι οὐδεμίαν δύναμιν, εἰ μὴ ὀλίγοις ἀρρώστοις ἐπιθεὶς τὰς χεῖρας ἐθεράπευσεν· 6.6. καὶ ἐθαύμασεν διὰ τὴν ἀπιστίαν αὐτῶν. Καὶ περιῆγεν τὰς κώμας κύκλῳ διδάσκων. | 6.1. He went out from there. He came into his own country, and his disciples followed him. 6.2. When the Sabbath had come, he began to teach in the synagogue, and many hearing him were astonished, saying, "Where did this man get these things?" and, "What is the wisdom that is given to this man, that such mighty works come about by his hands? 6.3. Isn't this the carpenter, the son of Mary, and brother of James, Joses, Judas, and Simon? Aren't his sisters here with us?" They were offended at him. 6.4. Jesus said to them, "A prophet is not without honor, except in his own country, and among his own relatives, and in his own house." 6.5. He could do no mighty work there, except that he laid his hands on a few sick folk, and healed them. 6.6. He marveled because of their unbelief. He went around the villages teaching. |
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| 8. Tosefta, Megillah, 3.35 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •r. hiyya bar abba Found in books: Levine (2005) 458 |
9. Mishnah, Taanit, 1.4, 3.6 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •r. hiyya bar abba Found in books: Levine (2005) 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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10. Mishnah, Avodah Zarah, 3.3 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •r. hiyya bar abba Found in books: Levine (2005) 482| 3.3. "הַמּוֹצֵא כֵלִים וַעֲלֵיהֶם צוּרַת חַמָּה, צוּרַת לְבָנָה, צוּרַת דְּרָקוֹן, יוֹלִיכֵם לְיָם הַמֶּלַח. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, שֶׁעַל הַמְכֻבָּדִין, אֲסוּרִים. שֶׁעַל הַמְבֻזִּין, מֻתָּרִין. רַבִּי יוֹסֵי אוֹמֵר, שׁוֹחֵק וְזוֹרֶה לָרוּחַ אוֹ מַטִּיל לַיָּם. אָמְרוּ לוֹ, אַף הוּא נַעֲשֶׂה זֶבֶל, שֶׁנֶּאֱמַר (דברים יג) וְלֹא יִדְבַּק בְּיָדְךָ מְאוּמָה מִן הַחֵרֶם:", | 3.3. "If one finds utensils upon which is the figure of the sun or moon or a dragon, he casts them into the Dead Sea. Rabban Shimon ben Gamaliel says: if [one of these figures] is upon precious utensils they are prohibited, but if upon common utensils they are permitted. Rabbi Yose says: he may grind [an idol] to powder and scatter it to the wind or throw it into the sea. They said to him, even so it may then become manure, as it says, “let nothing that has been proscribed stick to your hand (Deuteronomy 13:18)”.", |
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11. Tosefta, Terumot, 2.13 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •r. hiyya bar abba Found in books: Levine (2005) 458| 2.13. "אבל ערלה וכלאי הכרם שוין לנכרים בארץ ישראל בסוריא ובחוצה לארץ אלא שר' יהודה אומר אין לנכרי כרם רבעי בסוריא וחכ\"א יש לו אמר ר' יהודה מעשה בשביון ראש בית הכנסת של כזיב שלקח נכרי רבעי בסוריא ונתן לו דמיו ובא ושאל את רבן גמליאל שהיה עובר ממקום למקום ואמר לו המתן עד שנהיה בהלכה אמר לו משם ראיה אף הוא שלח לו ביד שליח חרש מה שעשית עשית אבל לא [תשנה] לעשות כן.", | |
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| 12. Tosefta, Taanit, 1.13 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •r. hiyya bar abba Found in books: Levine (2005) 495 |
| 13. Tosefta, Shabbat, 15.17 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •rabinai the brother of r. hiyya bar abba Found in books: Kanarek (2014) 159 |
14. New Testament, Luke, 4.16-4.30, 7.22, 13.14 (1st cent. CE - 1st cent. CE) Tagged with subjects: •r. hiyya bar abba Found in books: Levine (2005) 47, 49| 4.16. Καὶ ἦλθεν εἰς Ναζαρά, οὗ ἦν τεθραμμένος, καὶ εἰσῆλθεν κατὰ τὸ εἰωθὸς αὐτῷ ἐν τῇ ἡμέρᾳ τῶν σαββάτων εἰς τὴν συναγωγήν, καὶ ἀνέστη ἀναγνῶναι. 4.17. καὶ ἐπεδόθη αὐτῷ βιβλίον τοῦ προφήτου Ἠσαίου, καὶ ἀνοίξας τὸ βιβλίον εὗρεν [τὸν] τόπον οὗ ἦν γεγραμμένον 4.18. Πνεῦμα Κυρίου ἐπʼ ἐμέ, οὗ εἵνεκεν ἔχρισέν με εὐαγγελίσασθαι πτωχοῖς, ἀπέσταλκέν με κηρύξαι αἰχμαλώτοις ἄφεσιν καὶ τυφλοῖς ἀνάβλεψιν, ἀποστεῖλαι τεθραυσμένους ἐν ἀφέσει, 4.19. κηρύξαι ἐνιαυτὸν Κυρίου δεκτόν. 4.20. καὶ πτύξας τὸ βιβλίον ἀποδοὺς τῷ ὑπηρέτῃ ἐκάθισεν· καὶ πάντων οἱ ὀφθαλμοὶ ἐν τῇ συναγωγῇ ἦσαν ἀτενίζοντες αὐτῷ. 4.21. ἤρξατο δὲ λέγειν πρὸς αὐτοὺς ὅτι Σήμερον πεπλήρωται ἡ γραφὴ αὕτη ἐν τοῖς ὠσὶν ὑμῶν. 4.22. καὶ πάντες ἐμαρτύρουν αὐτῷ καὶ ἐθαύμαζον ἐπὶ τοῖς λόγοις τῆς χάριτος τοῖς ἐκπορευομένοις ἐκ τοῦ στόματος αὐτοῦ, καὶ ἔλεγον Οὐχὶ υἱός ἐστιν Ἰωσὴφ οὗτος; 4.23. καὶ εἶπεν πρὸς αὐτούς Πάντως ἐρεῖτέ μοι τὴν παραβολὴν ταύτην Ἰατρέ, θεράπευσον σεαυτόν· ὅσα ἠκούσαμεν γενόμενα εἰς τὴν — Καφαρναοὺμ ποίησον καὶ ὧδε ἐν τῇ πατρίδι σου. 4.24. εἶπεν δέ Ἀμὴν λέγω ὑμῖν ὅτι οὐδεὶς προφήτης δεκτός ἐστιν ἐν τῇ πατρίδι αὐτοῦ. 4.25. ἐπʼ ἀληθείας δὲ λέγω ὑμῖν, πολλαὶ χῆραι ἦσαν ἐν ταῖς ἡμέραις Ἠλείου ἐν τῷ Ἰσραήλ, ὅτε ἐκλείσθη ὁ οὐρανὸς ἔτη τρία καὶ μῆνας ἕξ, ὡς ἐγένετο λιμὸς μέγας ἐπὶ πᾶσαν τὴν γῆν, 4.26. καὶ πρὸς οὐδεμίαν αὐτῶν ἐπέμφθη Ἠλείας εἰ μὴ εἰς Σάρεπτα τῆς Σιδωνίας πρὸς γυναῖκα χήραν. 4.27. καὶ πολλοὶ λεπροὶ ἦσαν ἐν τῷ Ἰσραὴλ ἐπὶ Ἐλισαίου τοῦ προφήτου, καὶ οὐδεὶς αὐτῶν ἐκαθαρίσθη εἰ μὴ Ναιμὰν ὁ Σύρος. 4.28. καὶ ἐπλήσθησαν πάντες θυμοῦ ἐν τῇ συναγωγῇ ἀκούοντες ταῦτα, 4.29. καὶ ἀναστάντες ἐξέβαλον αὐτὸν ἔξω τῆς πόλεως, καὶ ἤγαγον αὐτὸν ἕως ὀφρύος τοῦ ὄρους ἐφʼ οὗ ἡ πόλις ᾠκοδόμητο αὐτῶν, ὥστε κατακρημνίσαι αὐτόν· 4.30. αὐτὸς δὲ διελθὼν διὰ μέσου αὐτῶν ἐπορεύετο. 7.22. καὶ ἀποκριθεὶς εἶπεν αὐτοῖς Πορευθέντες ἀπαγγείλατε Ἰωάνει ἃ εἴδετε καὶ ἠκούσατε· τυφλοὶ ἀναβλέπουσιν, χωλοὶ περιπατοῦσιν, λεπροὶ καθαρίζονται καὶ κωφοὶ ἀκούουσιν, νεκροὶ ἐγείρονται, πτωχοὶ εὐαγγελίζονται· 13.14. ἀποκριθεὶς δὲ ὁ ἀρχισυνάγωγος, ἀγανακτῶν ὅτι τῷ σαββάτῳ ἐθεράπευσεν ὁ Ἰησοῦς, ἔλεγεν τῷ ὄχλῳ ὅτι Ἓξ ἡμέραι εἰσὶν ἐν αἷς δεῖ ἐργάζεσθαι· ἐν αὐταῖς οὖν ἐρχόμενοι θεραπεύεσθε καὶ μὴ τῇ ἡμέρᾳ τοῦ σαββάτου. | 4.16. He came to Nazareth, where he had been brought up. He entered, as was his custom, into the synagogue on the Sabbath day, and stood up to read. 4.17. The book of the prophet Isaiah was handed to him. He opened the book, and found the place where it was written, 4.18. "The Spirit of the Lord is on me, Because he has anointed me to preach good news to the poor. He has sent me to heal the brokenhearted, To proclaim release to the captives, Recovering of sight to the blind, To deliver those who are crushed, 4.19. And to proclaim the acceptable year of the Lord." 4.20. He closed the book, gave it back to the attendant, and sat down. The eyes of all in the synagogue were fastened on him. 4.21. He began to tell them, "Today, this Scripture has been fulfilled in your hearing." 4.22. All testified about him, and wondered at the gracious words which proceeded out of his mouth, and they said, "Isn't this Joseph's son?" 4.23. He said to them, "Doubtless you will tell me this parable, 'Physician, heal yourself! Whatever we have heard done at Capernaum, do also here in your hometown.'" 4.24. He said, "Most assuredly I tell you, no prophet is acceptable in his hometown. 4.25. But truly I tell you, there were many widows in Israel in the days of Elijah, when the the sky was shut up three years and six months, when a great famine came over all the land. 4.26. Elijah was sent to none of them, except to Zarephath, in the land of Sidon, to a woman who was a widow. 4.27. There were many lepers in Israel in the time of Elisha the prophet, yet not one of them was cleansed, except Naaman, the Syrian." 4.28. They were all filled with wrath in the synagogue, as they heard these things. 4.29. They rose up, threw him out of the city, and led him to the brow of the hill that their city was built on, that they might throw him off the cliff. 4.30. But he, passing through the midst of them, went his way. 7.22. Jesus answered them, "Go and tell John the things which you have seen and heard: that the blind receive their sight, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised up, and the poor have good news preached to them. 13.14. The ruler of the synagogue, being indigt because Jesus had healed on the Sabbath, said to the multitude, "There are six days in which men ought to work. Therefore come on those days and be healed, and not on the Sabbath day!" |
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| 15. Palestinian Talmud, Avodah Zarah, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan |
| 16. Palestinian Talmud, Berachot, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan nan nan |
| 17. Palestinian Talmud, Hagigah, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan nan nan |
| 18. Palestinian Talmud, Ketuvot, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan nan nan |
| 19. Palestinian Talmud, Kiddushin, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan |
| 20. Palestinian Talmud, Megillah, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan nan nan nan nan |
| 21. Palestinian Talmud, Nazir, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan |
| 22. Palestinian Talmud, Qiddushin, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan |
| 23. Palestinian Talmud, Rosh Hashanah, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan |
| 24. Palestinian Talmud, Sanhedrin, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan |
| 25. Palestinian Talmud, Shabbat, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan |
| 26. Palestinian Talmud, Sukkah, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan |
| 27. 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 |
| 28. Palestinian Talmud, Yevamot, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan nan nan |
| 29. Palestinian Talmud, Bikkurim, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan |
| 30. Palestinian Talmud, Horayot, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan |
| 31. Anon., Sifre Deuteronomy, 306, 16 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Levine (2005) 458 |
| 32. Anon., Mekhilta Derabbi Yishmael, None (2nd cent. CE - 4th cent. CE) Tagged with subjects: •r. hiyya bar abba Found in books: Levine (2005) 488 |
| 33. Anon., Targum Pseudo-Jonathan, None (2nd cent. CE - 7th cent. CE) Tagged with subjects: •r. hiyya bar abba Found in books: Levine (2005) 493 |
| 34. Palestinian Talmud, Sheviit, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan nan nan |
| 35. Palestinian Talmud, Peah, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan |
36. Anon., Leviticus Rabba, 4.3, 32.7, 34.14, 35.12, 37.2 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •r. hiyya bar abba Found in books: Levine (2005) 398, 489, 495| 4.3. דָּבָר אַחֵר, נֶפֶשׁ כִּי תֶחֱטָא (משלי יט, ב): גַּם בְּלֹא דַעַת נֶפֶשׁ לֹא טוֹב, אָמַר רַבִינָא בַּר אֲבִינָא מָשָׁל לְאוֹרֵחַ שֶׁהָיָה רָגִיל לָבוֹא עִם הָנֵץ הַחַמָּה, וְשָׁכַח וְשִׁמֵּשׁ מִטָּתוֹ קֹדֶם הָנֵץ הַחַמָּה בְּלֹא יָדַע בְּלֹא טוֹב, וְאִלּוּ יָדַע וְשִׁמֵּשׁ עַל אַחַת כַּמָּה וְכַמָּה, וְלֹא עוֹד אֶלָּא (משלי יט, ב): וְאָץ בְּרַגְלַיִם חוֹטֵא, רַבִּי יִצְחָק בַּר שְׁמוּאֵל בַּר מַרְתָא בְּשֵׁם רַב, מָשָׁל לְאֶחָד שֶׁהָיוּ לְפָנָיו שְׁתֵּי חֲנֻיּוֹת אַחַת מוֹכֶרֶת בְּשַׂר שְׁחוּטָה וְאַחַת מוֹכֶרֶת בְּשַׂר נְבֵלָה, וְשָׁכַח וְלָקַח מִזּוֹ שֶׁמּוֹכֶרֶת בְּשַׂר נְבֵלָה בְּלֹא יָדַע בְּלֹא טוֹב, אִלּוּ יָדַע וְלָקַח עַל אַחַת כַּמָּה וְכַמָּה, וְלֹא עוֹד אֶלָּא וְאָץ בְּרַגְלַיִם חוֹטֵא. רַבִּי יוֹחָנָן פָּתַר קְרָא לְעִנְיַן שַׁבָּת, הָיוּ לְפָנָיו שְׁנֵי שְׁבִילִין אֶחָד שָׁפוּי וְאֶחָד מָלֵא קוֹצִין וּצְרוֹרוֹת, וְשָׁכַח וְהָלַךְ בָּזֶה שֶׁהָיָה מָלֵא קוֹצִים וּצְרוֹרוֹת, בְּלֹא יָדַע בְּלֹא טוֹב, עַל אַחַת כַּמָּה וְכַמָּה אִם יָדַע וְהָלַךְ, וְאָץ בְּרַגְלַיִם חוֹטֵא. דָּבָר אַחֵר, גַּם בְּלֹא דַעַת נֶפֶשׁ, רַבִּי יוֹחָנָן וְרַבִּי שִׁמְעוֹן בֶּן לָקִישׁ, רַבִּי יוֹחָנָן אָמַר בַּחֲטָאוֹת וּבַאֲשָׁמוֹת אֲסוּרוֹת, בִּנְדָרִים וּבִנְדָבוֹת מֻתָּר. רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר אַף בִּנְדָרִים וּנְדָבוֹת אָסוּר. דָּבָר אַחֵר, גַּם בְּלֹא דַעַת, אֵלּוּ שְׁגָגוֹת. וְאָץ בְּרַגְלַיִם חוֹטֵא, אֵלּוּ הַזְּדוֹנוֹת, תֵּדַע לְךָ שֶׁהִיא שְׁגָגָה וְהוּא עוֹשֶׂה אוֹתָהּ חַטָּאת, נֶפֶשׁ כִּי תֶחֱטָא בִּשְׁגָגָה. 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. 34.14. 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. 37.2. דָּבָר אַחֵר, אִישׁ כִּי יַפְלִא, הֲדָא הוּא דִכְתִיב (איוב לד, יא): כִּי פֹעַל אָדָם יְשַׁלֶּם לוֹ וּכְאֹרַח אִישׁ יַמְצִאֶנּוּ, עוֹבָדָא הֲוָה בְּחַד גְּבַר דַּהֲווֹ לֵיהּ תְּרֵין בְּנִין, חַד מִנְּהוֹן עֲבַד מִצְוָה וְחַד מִנְּהוֹן לָא עֲבַד כָּל עִקָּר, הַהוּא דַּעֲבַד מִצְוָה זַבַּן לְבֵיתֵיהּ וְזַבַּן כָּל מַה דַּהֲוָה לֵיהּ וְאַפְּקַנְתְּהוֹן לְמִצְוָתָא, חַד זְמַן בְּיוֹמָא דְהוֹשַׁעְנָא יַהֲבָה לֵיהּ אִינְתְּתֵיהּ עַשְׂרָה פּוּלְסִין אָמְרָה לֵיהּ פּוּק זְבֵין לְבָנֶיךָ כְּלוּם מִן שׁוּקָא, כֵּיוָן שֶׁיָּצָא לַשּׁוּק פָּגְעוּ בֵּיהּ גַּבָּאֵי צְדָקָה, אָמְרֵי הָא אֲתָא מָרֵי מִצְוָתָא, אָמְרוּ לוֹ הַב חוּלָקָךְ בַּהֲדָא מִצְוָתָא דַּאֲנַן זָבְנִין חַד קוֹלָא לְחָדָא יְתוֹמְתָא, נְסַב אִלֵּין עַשְׂרָה פּוּלְסִין וִיהַב יַתְהוֹן לְהוֹן, וְנִתְבַּיֵּישׁ לֵילֵךְ לְבֵיתוֹ הָלַךְ לוֹ לְבֵית הַכְּנֶסֶת, חָמָא תַּמָּן מִן אִלֵּין אֶתְרוֹגַיָא דְּמֵינוּקַיָא מְקַלְקְלֵי בְּיוֹם הוֹשַׁעְנָא, וּתְנִינַן תַּמָּן מִיָּד הַתִּינוֹקוֹת שׁוֹמְטִין לוּלָבֵיהֶן וְאוֹכְלִים אֶתְרוֹגֵיהֶם, נְסַב מִנְּהוֹן וּמְלָא יָת סַקָּא וְהָלַךְ לִפְרשׁ בַּיָּם הַגָּדוֹל, עַד שֶׁהִגִּיעַ לִמְדִינַת הַמֶּלֶךְ, כֵּיוָן שֶׁהִגִּיעַ שָׁם אַרָעַת שַׁעְתָּא וְאִשְׁתְּכַח מַלְכָּא חָשֵׁשׁ מֵעוֹי, אָמְרִין לֵיהּ בְּחֶלְמָא אַסְוָתָךְ אֱכֹל מִן אִלֵּין אֶתְרוֹגִין דִּיהוּדָאי מַצְלִין עִמְּהוֹן בְּיוֹם הוֹשַׁעְנָא וְאַתְּ מִתְּסֵי, פִּשְׁפְּשִׁין בְּהַהוּא שַׁעְתָּא לְכָל אִלְפַיָא וּלְכָל מְדִינְתָּא וְלָא אַשְׁכְּחוּן, אָזְלִין וְאַשְׁכְּחוּן לְהַהוּא גַבְרָא יָתֵיב עַל סַקָּא, אָמְרִין לֵיהּ אִית גַּבָּךְ כְּלוּם, אֲמַר לָהֶם גְּבַר מִסְכֵּן אֲנָא וְלֵית גַּבִּי כְּלוּם לִמְזַבְּנָא, פִּשְׁפְּשׁוּ בְּסַקָּא וְאַשְׁכְּחוּן מִן אִלֵּין אֶתְרוֹגִין, וַאֲמָרִין לֵיהּ אִלֵּין מָה הֵן, אֲמַר לוֹן מִן אִלֵּין דִּיהוּדָאי מַצְלֵי בְּיוֹם הוֹשַׁעְנָא, אַטְעָנוּן סַקָּא וְאַעֲלוּהָ קֳדָם מַלְכָּא, אָכַל מַלְכָּא אִלֵּין אֶתְרוֹגַיָיא וְאִתְּסֵי. פַּנּוּן שַׂקָּא וּמְלָאוּהָ דִינָרִין. אֲמַר לֵיהּ מַלְכָּא שְׁאֵיל לָךְ עוֹד שְׁאֵלָּה וַאֲנָא עָבֵיד, אֲמַר לֵיהּ שְׁאֵילְנָא דְיַחֲזֹר לִי מוֹדְלִי וְיִפְקוּן כָּל עַמָּא לָקֳדָמוּתִי, עָבְדִין לֵיהּ כֵן, כֵּיוָן דְּמָטָא לְהַהִיא מְדִינְתָּא נָפַק כָּרוֹזָא קֳדָמוֹי וְנָפְקוּ כָּל עַמָּא לָקֳדָמוּתֵיהּ, נָפְקוּ אֲחוֹי וּבָנָיו לָקֳדָמוּתֵיהּ, מִינֵי גוֹזִין בְּחַד נָהָר יְהַב לְהוֹן שִׁבֹּלְתָּא דְנַהֲרָא וְשָׁטְפַת יָתְהוֹן, וְאִשְׂתַּכַּר עָלֵל לְבֵיתֵיהּ וְיָרַת מוֹדְלֵי דַּאֲחוֹי, לְקַיֵּם מַה שֶּׁנֶּאֱמַר: כִּי פֹעַל אָדָם יְשַׁלֶּם לוֹ. דָּבָר אַחֵר, כִּי פֹּעַל אָדָם יְשַׁלֶּם לוֹ, זֶה משֶׁה, דִּכְתִיב (שמות ב, יא): וַיְהִי בַּיָּמִים הָהֵם וַיִּגְדַּל משֶׁה וַיֵּצֵא אֶל אֶחָיו וַיַּרְא בְּסִבְלֹתָם, מַה רָאָה, רָאָה מַשּׂוֹי אִישׁ עַל אִשָּׁה, וּמַשׂוֹי גָּדוֹל עַל קָטָן, וּמַשׂוֹי בָּחוּר עַל זָקֵן, וְשָׁב וְיִשֵּׁב לָהֶם סִבְלוֹתָם בֵּין אִישׁ לְאִשָּׁה בֵּין גָּדוֹל לְקָטָן, בֵּין בָּחוּר לְזָקֵן, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא אַתָּה יִשַּׁבְתָּ לְבָנַי סִבְלוֹתָם חַיֶּיךָ שֶׁאַתָּה עָתִיד לְיַשֵּׁב וּלְפָרֵשׁ לְבָנַי נִדְרֵיהֶם בֵּין אִישׁ לְאִשָּׁה בֵּין גָּדוֹל לְקָטָן, בֵּין בָּחוּר לְזָקֵן, הֲדָא הוּא דִכְתִיב: וַיְדַבֵּר ה' אֶל משֶׁה לֵאמֹר דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל אִישׁ כִּי יַפְלִא לִנְדֹּר נֶדֶר בְּעֶרְכְּךָ נְפָשֹׁת לַה'. | |
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37. Anon., Genesis Rabba, 31.19, 33.3, 81.1 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •r. hiyya bar abba Found in books: Levine (2005) 458, 495| 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. 81.1. וַיֹּאמֶר אֱלֹהִים אֶל יַעֲקֹב קוּם עֲלֵה וגו' (בראשית לה, א), (משלי כ, כה): מוֹקֵשׁ אָדָם יָלַע קֹדֶשׁ וְאַחַר נְדָרִים לְבַקֵּר, תָּבוֹא מְאֵרָה לָאָדָם שֶׁהוּא אוֹכֵל קֳדָשִׁים בְּלוֹעוֹ. תָּנֵי רַבִּי חִיָּא תָּבוֹא מְאֵרָה לָאָדָם שֶׁהוּא נֶהֱנֶה מִן הַהֶקְדֵּשׁ, וְאֵין הֶקְדֵּשׁ אֶלָּא יִשְׂרָאֵל, שֶׁנֶּאֱמַר (ירמיה ב, ג): קֹדֶשׁ יִשְׂרָאֵל לַה' וגו'. וְאַחַר נְדָרִים לְבַקֵּר, אָמַר רַבִּי יַנַּאי אִחֵר אָדָם אֶת נִדְרוֹ נִתְבַּקְּרָה פִּנְקָסוֹ. | 33.3. " b God is good to all and His mercies are upon all of His works (Psalms 145:9): /b Rabbi Levi said, \"'God is good to all,' upon all, that He is their maker.\" Rabbi Shmuel said, \"'God is good to all and His mercies' - upon all that are His traits, He has mercy.” Rabbi Yehoshua of Sakhnin said in the name of Rabbi Levi, \"'God is good to all' and His merciful ones He give to His creatures.\" Rabbi Tanchuma and Rabbi Abba bar Avin [said] in the name of Rav Acha, “Tomorrow a famine will arrive and the creatures will have mercy, these upon those, and the Holy One, blessed be He, will be filled with mercy on them.” In the days of Rabbi Tanchuma, Israel required a fast (to bring about rain). They came to [Rabbi Tanchuma and] said to him, “Rabbi, decree a fast.” [So] he decreed a fast on the first day, on the second day, on the third day and rain did not fall. He got up and expounded to them. He said to them, \"My children, have mercy, these upon those, and the Holy One, blessed be He, will be filled with mercy on you.\" While they were still distributing charity to the poor, they saw a man giving money to his ex-wife. They came to [Rabbi Tanchuma] and said to him, \"Rabbi, how are we sitting here [while] there is a sin here.\" He said [back] to them, \"What did you see?\" They said to him, \"We saw Mr. x give money to his ex-wife.\" They sent for them and they brought them in front of the community. [Rabbi Tanchuma] said to him, \"What is she to you?\" He said [back] to him, \"She is my ex-wife.\" He said to him, \"Why did you give her money?\" He said to him, \"Rabbi, I saw her in distress and I was filled with mercy on her.\" At that time, Rabbi Tanchuma lifted his head towards above and said, \"Master over the worlds, just like this one that does not have an obligation to sustain [her] saw her in distress and he was filled with mercy for her, all the more so, You, that it is written about You, 'Compassionate and Merciful' and we are the children of Your friends, Avraham, Yitschak and Yaakov, will You be filled with mercy on us.\" Immediately, rains fell and the world was irrigated. Our rabbi (Yehuda Hanassi) was sitting, involved in Torah in front of the synagogue of the Babylonian [Jews] in Tzippori [when] a calf passed in front of him [and] was going to be slaughtered and started to yell out as if to say, \"Save me.\" He said to it, \"And what can I do for you? That is what you were created for.\" [As a result, Rabbi Yehuda Hanassi] had toothaches for thirteen years. Rabbi Yoss bar Avin said, \"[During] those entire thirteen years that [he] had toothaches, no pregt woman had a miscarriage in the Land of Israel and no birthing mother had pain. After some time, a crawling animal passed in front of his daughter and she wanted to kill it. He said to her, \"My daughter, let it go, as it is written, \"and His mercies are upon all of his works.\" Our rabbi had great modesty and said, \"I will do anything that people tell me except what the sons of Batira did to my forefather - that they came down from their greatness (office) and brought him up; and [even] if Rabbi Huna, the Exilarch, came here, I would get up in front of him. Why? As he is from [the tribe of] Yehuda and I am from Binyamin, and he is from the males of Yehuda and I am from the females.\" Rabbi Chiya the Great said to him, \"And behold, he is [waiting] outside.\" [Rabbi Yehuda Hanassi]'s face changed colors. And when he saw that his face changed colors, [Rabbi Chiya] said to him, \"It is [Rabbi Huna]'s coffin.\" He said [back] to [Rabbi Chiya], \"Go out and see who needs you outside.\" He went out and did not find a person and he knew that he was excommunicated - and there is no excommunication less than thirty days. Rabbi Yossi bar Avin said, \"[During] the entire thirty days that Rabbi Chiya the Great was excommunicated from our rabbi, he taught Rav, the son of his sister, the principles of the Torah.\" And what are the principles of the Torah? They are the laws of the Babylonians. At the end of thirty days, Eliyahu - may he be remembered for good - came in the likeness of Rabbi Chiya the Great to our rabbi and put his hand on his teeth and he became healed. When Rabbi Chiya the Great came to our rabbi, he said to him, \"What did you do to your teeth?\" He said [back] to him, \"From the time that you put your hand on them, they became better. He said, \"I do not know what this is.\" When he heard this, he began to treat him with respect and he brought close the students and brought up [Rabbi Chiya] to the top. Rabbi Yishmael bar Yose said, \"And [should he] come closer than I?\" He said [back] to him, \"God forbid, such should not be done in Israel.\" Our rabbi was teaching the praises of Rabbi Chiya the Great in front of Rabbi Yishmael bar Yose - he said, \"He is a great man, he is a holy man.\" One time, [Rabbi Yishmael bar Yose] saw [Rabbi Chiya] in the bathhouse and [the latter] did not humble himself before him. He said to [Rabbi Yehuda Hanassi], \"Is this your student that you have been praising? I saw him in the bathhouse and he did not humble himself before me.\" He said to him, \"Why did you not humble yourself before him?\" Rabbi Chiya said [back], I was looking at the homilies (aggadot) of Psalms.\" Once [Rabbi Yehudah Hanassi] heard this, he gave him two students to go with him to the dark places, that he not get confounded and lose himself. Another explanation: \"God is good to all, etc.\" \"And God remembered Noach, etc.\" - Rabbi Shmuel bar Nachmani said, \"Woe to the evildoers who switch the [Divine] trait of mercy to the [Divine] trait of [strict] justice. In every place that it states 'the Lord,' it is the trait of mercy: 'The Lord, the Lord, merciful and compassionate God' (Exodus 34:6). And [yet] it is written (Genesis 6:5-6), 'And the Lord saw that the evil of man on the earth was very great[...] And the Lord regretted that He had made man on the earth, and the Lord said, \"I will erase, etc.\"' Happy are the righteous who switch the trait of [Divine] justice to the [divine] trait of mercy. In every place that it states ' i Elohim /i ,' it is the trait of mercy: 'Judges ( i Elohim /i ) you shall not curse' (Exodus 22:27); 'to the judges ( i elohim /i ) the matter of both of them will come' (Exodus 22:8). And [yet] it is written (Exodus 2:24), 'And God heard their cries and God remembered His covet'; '(Genesis 30:22), 'And God remembered Rachel'; 'And God remembered Noach.' And what memory did He remember for him? That he fed and sustained them all of the twelve months in the ark.\" \"And God remembered Noach\" - and justice requires it, from the merit of the pure ones that he brought with him into the ark. Rabbi Eliezer says, \"[Noach] was named corresponding to his sacrifice, as it states, 'And the Lord smelled the pleasant ( i nichoach /i ) fragrance.'\" Rabbi Yose bar Chaninah [says], \"He was named corresponding to the resting of the ark, as it states, 'And the ark rested ( i tanach /i ) on the seventh month, etc.'\" Rabbi Yehoshua says, \"'Will not cease' (Genesis 8:22) implies that they ceased.\"", |
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38. Anon., Deuteronomy Rabbah, 4.8 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •r. hiyya bar abba Found in books: Levine (2005) 398| 4.8. כִּי יַרְחִיב ה' אֱלֹהֶיךָ אֶת גְּבֻלְךָ, זֶה שֶׁאָמַר הַכָּתוּב (משלי יח, טז): מַתָּן אָדָם יַרְחִיב לוֹ וְלִפְנֵי גְדֹלִים יַנְחֶנּוּ. מַהוּ מַתָּן אָדָם יַרְחִיב לוֹ, מַעֲשֶׂה בְּרַבִּי אֱלִיעֶזֶר וְרַבִּי יְהוֹשֻׁעַ שֶׁיָּצְאוּ לִגְבוֹת לְעֵסֶק מִצְווֹת רַבּוֹתֵינוּ, הָלְכוּ לְחֵילָתָהּ שֶׁל אַנְטוֹכִיָּא, וְהָיָה שָׁם אָדָם אֶחָד וְהָיָה נִקְרָא אַבָּא יוּדָן, וְהָיָה לָמוּד לִתֵּן לְרַבּוֹתֵינוּ בְּיַד רְחָבָה, נַעֲשָׂה אוֹתוֹ אַבָּא יוּדָן עָנִי, רָאָה רַבִּי אֱלִיעֶזֶר וְרַבִּי יְהוֹשֻׁעַ שֶׁהָלְכוּ לִגְבוֹת שָׁם, וְהִטְמִין עַצְמוֹ מִפְּנֵיהֶם וְעָלָה לְבֵיתוֹ, וְעָשָׂה יוֹם וּשְׁנַיִם וְלֹא יָרַד לַשּׁוּק, אָמְרָה לוֹ אִשְׁתּוֹ מִפְּנֵי מָה לֹא יָרַדְתָּ לַשּׁוּק, הֲרֵי שְׁנֵי יָמִים, אָמַר לָהּ רַבּוֹתֵינוּ בָּאוּ לִגְבוֹת לְעֵסֶק מִצְווֹת עֲמֵלֵי תּוֹרָה, וְאֵין סִפֵּק בְּיָדִי לִתֵּן לָהֶם, וַאֲנִי מִתְבַּיֵּשׁ לֵירֵד לַשּׁוּק. אִשְׁתּוֹ שֶׁהָיְתָה אוֹהֶבֶת אֶת הַמִּצְווֹת אָמְרָה לוֹ, לֹא נִשְׁתַּיֵּר לָנוּ שָׂדֶה אֶחָת, מְכֹר חֶצְיָהּ וְתֵן אוֹתָהּ לָהֶן. הָלַךְ וְעָשָׂה כֵן, מָכַר אוֹתָהּ חֲצִי שָׂדֶה בַּחֲמִשָּׁה זְהוּבִים וְנָתַן אוֹתָן לְרַבּוֹתֵינוּ, וְאָמַר לָהֶן הִתְפַּלְּלוּ עָלָי, הִתְפַּלְּלוּ עָלָיו וְאָמְרוּ לוֹ הַמָּקוֹם יְמַלֵּא חֶסְרוֹנֶךָ. הָלְכוּ לָהֶן רַבּוֹתֵינוּ לִגְבוֹת בְּמָקוֹם אַחֵר, אוֹתוֹ אַבָּא יוּדָן חָרַשׁ בַּחֲצִי שָׂדֶה, וּמָצָא שָׁם סִימָא גְדוֹלָה וְנַעֲשָׂה עָשִׁיר יוֹתֵר מִמַּה שֶּׁהָיָה קֹדֶם, עַד שֶׁרַבּוֹתֵינוּ חוֹזְרִין עָבְרוּ בְּאוֹתוֹ מָקוֹם, אָמְרוּ לְאֶחָד חַיֶּיךָ הַעֲמִידֵנוּ עִם אַבָּא יוּדָן, אָמַר לָהֶם אוֹתוֹ הָאִישׁ, וּמִי יָכוֹל לַעֲמֹד, עִם הַמֶּלֶךְ וְלֹא עִמּוֹ. אָמְרוּ לוֹ אֵין אָנוּ מְבַקְּשִׁין אֶלָּא שֶׁלֹא יֵדַע שֶׁעָבַרְנוּ כָּאן וְלֹא שָׁאַלְנוּ אֶת שְׁלוֹמוֹ. יָדַע אַבָּא יוּדָן וּבָא אֶצְלָם וְנָתַן לָהֶם אֶלֶף זְהוּבִים, אָמַר לָהֶם עָשְׂתָה תְּפִלַּתְכֶם פֵּרוֹת, אָמְרוּ לוֹ אַף אָנוּ הָיִינוּ יוֹדְעִים בְּמַעֲשֶׂיךָ הַטּוֹבִים וְעָשִׂינוּ אוֹתְךָ רֹאשׁ פֶּרֶק, קָרְאוּ עָלָיו רַבּוֹתֵינוּ: מַתָּן אָדָם יַרְחִיב לוֹ וְלִפְנֵי גְדוֹלִים יַנְחֶנּוּ. דָּבָר אַחֵר, מַעֲשֶׂה בְּרַבִּי חִיָּא שֶׁעָשָׂה נְדָבָה בְּבֵית הַמִּדְרָשׁ הַגָּדוֹל שֶׁבִּטְבֶרְיָא, וּפָסַק אָדָם אֶחָד לִטְרָא שֶׁל זָהָב, נְטָלוֹ רַבִּי חִיָּא וְהוֹשִׁיבוֹ אֶצְלוֹ וְקָרָא עָלָיו: מַתָּן אָדָם יַרְחִיב לוֹ. דָּבָר אַחֵר, מַעֲשֶׂה בְּרֵישׁ לָקִישׁ שֶׁהָלַךְ לְבָצְרָה, וְהָיָה שָׁם אָדָם אֶחָד נִקְרָא אָבִין רַמָּאָה, וְלֹא שֶׁהָיָה רַמַּאי חַס וְשָׁלוֹם, אֶלָּא שֶׁהָיָה מְרַמֶּה בְּמִצְווֹת, שֶׁהָיָה הַקָּהָל פּוֹסֵק וְאַחַר כָּךְ פּוֹסֵק כְּנֶגֶד כָּל הַקָּהָל, עָשָׂה שָׁם רֵישׁ לָקִישׁ פִּסְקָה וְנָתַן כְּנֶגֶד כָּל הַקָּהָל, נְטָלוֹ רֵישׁ לָקִישׁ וְהוֹשִׁיבוֹ אֶצְלוֹ וְקָרָא עָלָיו: מַתָּן אָדָם יַרְחִיב לוֹ וְלִפְנֵי גְדוֹלִים יַנְחֶנּוּ. אָמַר רַבִּי אַבָּהוּ מַה לִּי לְמָקוֹם אַחֵר לְמֹד מִמְקוֹמוֹ, מַה כְּתִיב לְמַעְלָה (דברים יב, יט): הִשָּׁמֶר לְךָ פֶּן תַּעֲזֹב אֶת הַלֵּוִי, וְאַחַר כָּךְ: כִּי יַרְחִיב ה' אֱלֹהֶיךָ אֶת גְּבֻלְךָ כַּאֲשֶׁר דִּבֶּר לָךְ. | |
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| 39. Anon., Sifra, None (2nd cent. CE - 4th cent. CE) Tagged with subjects: •rabinai the brother of r. hiyya bar abba Found in books: Kanarek (2014) 159 |
40. Babylonian Talmud, Bava Batra, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •r. hiyya bar abba Found in books: Levine (2005) 398| 21a. סיפא אתאן לתינוקות של בית רבן ומתקנת יהושע בן גמלא ואילך,דאמר רב יהודה אמר רב ברם זכור אותו האיש לטוב ויהושע בן גמלא שמו שאלמלא הוא נשתכח תורה מישראל שבתחלה מי שיש לו אב מלמדו תורה מי שאין לו אב לא היה למד תורה מאי דרוש (דברים יא, יט) ולמדתם אותם ולמדתם אתם,התקינו שיהו מושיבין מלמדי תינוקות בירושלים מאי דרוש (ישעיהו ב, ג) כי מציון תצא תורה ועדיין מי שיש לו אב היה מעלו ומלמדו מי שאין לו אב לא היה עולה ולמד התקינו שיהו מושיבין בכל פלך ופלך ומכניסין אותן כבן ט"ז כבן י"ז,ומי שהיה רבו כועס עליו מבעיט בו ויצא עד שבא יהושע בן גמלא ותיקן שיהו מושיבין מלמדי תינוקות בכל מדינה ומדינה ובכל עיר ועיר ומכניסין אותן כבן שש כבן שבע,אמר ליה רב לרב שמואל בר שילת עד שית לא תקביל מכאן ואילך קביל ואספי ליה כתורא וא"ל רב לרב שמואל בר שילת כי מחית לינוקא לא תימחי אלא בערקתא דמסנא דקארי קארי דלא קארי ליהוי צוותא לחבריה,מיתיבי אחד מבני חצר שביקש לעשות רופא אומן וגרדי ומלמד תינוקות בני חצר מעכבין עליו הכא במאי עסקינן בתינוקות דעכו"ם,תא שמע שנים שיושבין בחצר וביקש אחד מהן לעשות רופא ואומן וגרדי ומלמד תינוקות חבירו מעכב עליו ה"נ בתינוקות דעכו"ם,תא שמע מי שיש לו בית בחצר השותפין ה"ז לא ישכירנו לא לרופא ולא לאומן ולא לגרדי ולא לסופר יהודי ולא לסופר ארמאי הכא במאי עסקינן בסופר מתא,אמר רבא מתקנת יהושע בן גמלא ואילך לא ממטינן ינוקא ממתא למתא אבל מבי כנישתא לבי כנישתא ממטינן ואי מפסק נהרא לא ממטינן ואי איכא תיתורא ממטינן ואי איכא גמלא לא ממטינן,ואמר רבא סך מקרי דרדקי עשרין וחמשה ינוקי ואי איכא חמשין מותבינן תרי ואי איכא ארבעין מוקמינן ריש דוכנא ומסייעין ליה ממתא,ואמר רבא האי מקרי ינוקי דגריס ואיכא אחרינא דגריס טפי מיניה לא מסלקינן ליה דלמא אתי לאיתרשולי רב דימי מנהרדעא אמר כ"ש דגריס טפי קנאת סופרים תרבה חכמה,ואמר רבא הני תרי מקרי דרדקי חד גריס ולא דייק וחד דייק ולא גריס מותבינן ההוא דגריס ולא דייק שבשתא ממילא נפקא רב דימי מנהרדעא אמר מותבינן דדייק ולא גריס שבשתא כיון דעל על,דכתיב (מלכים א יא, טז) כי ששת חדשים ישב שם יואב וכל ישראל עד הכרית כל זכר באדום כי אתא לקמיה דדוד אמר ליה | 21a. In b the latter clause we arrive at /b the case of b schoolchildren /b who come to learn Torah in his house, b and /b this ruling applies b from /b the time of b the ordice of Yehoshua ben Gamla and onward. /b ,What was this ordice? b As Rav Yehuda says /b that b Rav says: Truly, that man is remembered for the good, and his name is Yehoshua ben Gamla. If not for him /b the b Torah would have been forgotten from the Jewish people. Initially, whoever had a father /b would have his father b teach him Torah, /b and b whoever did not have a father would not learn Torah /b at all. The Gemara explains: b What /b verse b did they interpret homiletically /b that allowed them to conduct themselves in this manner? They interpreted the verse that states: b “And you shall teach them [ i otam /i ] /b to your sons” (Deuteronomy 11:19), to mean: b And you yourselves [ i atem /i ] shall teach, /b i.e., you fathers shall teach your sons.,When the Sages saw that not everyone was capable of teaching their children and Torah study was declining, b they instituted /b an ordice b that teachers of children should be established in Jerusalem. /b The Gemara explains: b What /b verse b did they interpret homiletically /b that enabled them to do this? They interpreted the verse: b “For Torah emerges from Zion” /b (Isaiah 2:3). b But still, whoever had a father, /b his father b ascended with him /b to Jerusalem b and had him taught, but whoever did not have a father, he did not ascend and learn. /b Therefore, the Sages b instituted /b an ordice b that /b teachers of children b should be established /b in one city b in each and every region [ i pelekh /i ]. And they brought /b the students b in at /b the b age /b of b sixteen /b and b at /b the b age /b of b seventeen. /b , b But /b as the students were old and had not yet had any formal education, a student b whose teacher grew angry at him /b would b rebel against him and leave. /b It was impossible to hold the youths there against their will. This state of affairs continued b until Yehoshua ben Gamla came and instituted /b an ordice b that teachers of children should be established in each and every province and in each and every town, and they /b would b bring /b the children b in /b to learn b at /b the b age /b of b six /b and b at /b the b age /b of b seven. /b With regard to the matter at hand, since this system was established for the masses, the neighbors cannot prevent a scholar from teaching Torah in the courtyard.,Concerning that same issue, b Rav said to Rav Shmuel bar Sheilat, /b a teacher of children: b Do not accept /b a student b before /b the age of b six, /b as he is too young, and it is difficult for him to learn in a steady manner. b From this /b point b forward, accept him and stuff him /b with Torah b like an ox. And Rav /b further b said to Rav Shmuel bar Sheilat: When you strike a child /b for educational purposes, b hit him only with the strap of a sandal, /b which is small and does not cause pain. Rav further advised him: b He who reads, /b let him b read /b on his own; b whoever does not read, let him be a companion to his friends, /b which will encourage him to learn to read.,With regard to a courtyard, the Gemara concluded that it is permitted for one to establish an elementary school to teach Torah and the neighbors cannot protest. The Gemara b raises an objection /b to this ruling from a i baraita /i : With regard to b one member of a courtyard who wishes to become a doctor, a bloodletter, a weaver [ i vegardi /i ], or a teacher of children, the /b other b members of the courtyard can prevent him /b from doing so. This indicates that neighbors can protest the teaching of children in their shared courtyard. The Gemara answers: b With what are we dealing here, /b i.e., when can they protest his teaching children? We are dealing b with /b a case of b gentile children, /b as there is no mitzva to educate them. In this situation, the neighbors can protest about the noise., b Come /b and b hear /b another i baraita /i : With regard to b two people who are residing in /b one b courtyard, and one of them sought to become a doctor, a bloodletter, a weaver, or a teacher of children, the other can prevent him /b from doing so. The Gemara answers: b Here too, /b we are dealing b with /b a case of b gentile children. /b ,The Gemara suggests: b Come /b and b hear /b another i baraita /i : b One who has a house in a jointly owned courtyard may not rent it to a doctor, nor to a bloodletter, nor to a weaver, nor to a Jewish teacher [ i sofer /i ], nor to a gentile teacher. /b This indicates that one’s neighbors can prevent him from teaching Jewish children. The Gemara answers: b With what are we dealing here? /b We are dealing b with the scribe [ i sofer /i ] of the town, /b who does not teach children but writes documents and letters for residents of the town. This type of work is not a mitzva, and since many people seek his services, the residents of the courtyard can prevent him from performing this job near their houses.,§ With regard to the ordice of Yehoshua ben Gamla, and concerning teaching children in general, b Rava says: From /b the time of b the ordice of Yehoshua ben Gamla, /b that schoolteachers must be established in each town, b and onward, one does not bring a child from one town to another. /b Rather, each child is educated where he resides. b But one does bring them from one synagogue /b where they learn b to another synagogue. And if a river separates /b the areas b one does not bring /b the children across, lest they fall into the river. b And if there is a bridge /b spanning the river b one may bring /b them across the river. b But if there is /b only b a narrow bridge [ i gamla /i ] one does not bring /b them., b And Rava said: /b The maximum b number /b of students for one b teacher of children /b is b twenty-five children. And if there are fifty /b children in a single place, b one establishes two /b teachers, so that each one teaches twenty-five students. b And if there are forty /b children, b one establishes an assistant, and /b the teacher b receives help from /b the residents of b the town /b to pay the salary of the assistant., b And Rava said: /b If there is b a teacher of children who teaches /b a few subjects, b and there is another who teaches more /b subjects b than him, one does not remove /b the first teacher from his position to hire the second, as b perhaps /b the other teacher b will come to be negligent /b due to the lack of competition. b Rav Dimi from Neharde’a said: /b On the contrary, b all the more so /b is it the case that he will b teach /b in b a better /b manner if he knows that he is the sole instructor in the place, as b jealousy among teachers increases wisdom. /b The one who was dismissed will try to refine his skills so that he will be rehired, and this will prevent negligence on the part of the other teacher., b And Rava said: /b If there are b two teachers of children, one /b who b teaches /b a lot of material b but is not precise /b in his statements, b and one /b who b is precise but does not teach /b a lot of material, b one hires the one who teaches /b a lot of material b but is not precise. /b Why is this? b Errors will be corrected by themselves, /b and no lasting harm will be caused. By contrast, b Rav Dimi of Neharde’a said: One hires /b the instructor b who is precise and does not teach /b a lot of material, b as once an error is taught, it is taught, /b and cannot be easily corrected.,The Gemara cites a proof for the opinion of Rav Dimi of Neharde’a: This is b as it is written: “For Joab and all Israel remained there six months until he had cut off every male in Edom” /b (I Kings 11:16). b When /b Joab b came before /b King b David /b after this episode, David b said to him: /b |
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41. Babylonian Talmud, Bava Qamma, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •r. hiyya bar abba Found in books: Levine (2005) 489| 99b. רבא אמר דכ"ע ישנה לשכירות מתחילה ועד סוף ודכולי עלמא המקדש במלוה אינה מקודשת ודכולי עלמא אין אומן קונה בשבח כלי,אלא הכא במאי עסקינן כגון שהוסיף לה נופך משלו רבי מאיר סבר מלוה ופרוטה דעתה אפרוטה ורבנן סברי מלוה ופרוטה דעתה אמלוה,ובפלוגתא דהני תנאי דתניא בשכר שעשיתי עמך אינה מקודשת בשכר שאעשה עמך מקודשת רבי נתן אומר בשכר שאעשה עמך אינה מקודשת וכל שכן בשכר שעשיתי עמך,ורבי יהודה הנשיא אומר באמת אמרו בין בשכר שעשיתי עמך ובין בשכר שאעשה עמך אינה מקודשת ואם הוסיף לה נופך משלו מקודשת,(מאי איכא) בין ת"ק לרבי נתן איכא בינייהו שכירות בין רבי נתן לר' יהודה הנשיא איכא בינייהו מלוה ופרוטה,אמר שמואל טבח אומן שקלקל חייב לשלם מזיק הוא פושע הוא נעשה כאומר לו שחוט לי מכאן ושחט לו מכאן,למה ליה למימר מזיק הוא פושע הוא אי אמר מזיק הוא הוה אמינא הני מילי היכא דקא עביד בשכר אבל היכא דקא עביד בחנם לא קמ"ל פושע הוא,איתיביה רב חמא בר גוריא לשמואל הנותן בהמה לטבח וניבלה אומן פטור הדיוט חייב ואם נותן שכר בין הדיוט בין אומן חייב אמר ליה לעכר מוחך,אתא ההוא מרבנן קא מותיב ליה א"ל השתא שקלת מאי דשקל חברך קאמינא לכו אנא רבי מאיר וקאמריתו לי רבנן אמאי לא דייקת מילי שאני אומר מזיק הוא פושע הוא נעשה כאומר לו שחוט לי מכאן ושחט לו מכאן מאן אית ליה האי סברא רבי מאיר דאמר מבעי ליה למירמי אנפשיה,הי רבי מאיר אילימא [הא] רבי מאיר (קל"ן סימן),דתנן קשרו בעליו במוסירה ונעל בפניו כראוי ויצא והזיק בין תם בין מועד חייב דברי רבי מאיר,התם בקראי פליגי,אלא הא רבי מאיר דתנן לצבוע לו אדום וצבעו שחור שחור וצבעו אדום רבי מאיר אומר נותן לו דמי צמרו התם בידים קלאו מיניה,אלא הא רבי מאיר דתנן נשברה כדו ולא סילקה נפלה גמלו ולא העמידה רבי מאיר אומר חייב בנזקן וחכמים אומרים פטור מדיני אדם וחייב בדיני שמים וקיימא לן דבנתקל פושע הוא פליגי,אמר רבה בר בר חנה אמר רבי יוחנן טבח אומן שקלקל חייב ואפילו הוא אומן כטבחי ציפורי ומי אמר רבי יוחנן הכי והאמר רבה בר בר חנה עובדא הוה קמיה דרבי יוחנן בכנישתא דמעון ואמר ליה זיל אייתי ראיה דממחית לתרנגולים ואפטרך,לא קשיא כאן בחנם כאן בשכר כי הא דאמר רבי זירא הרוצה שיתחייב לו טבח יקדים לו דינר,מיתיבי המוליך חטים לטחון ולא לתתן ועשאן סובין או מורסן קמח לנחתום ועשאו פת ניפולין בהמה לטבח וניבלה חייב מפני שהוא כנושא שכר אימא מפני שהוא נושא שכר,ההוא מגרומתא דאתאי לקמיה דרב טרפיה ופטריה לטבח מלשלומי דמי פגעו ביה רב כהנא ורב אסי בההוא גברא אמרו ליה עביד בך רב תרתי,מאי תרתי אילימא תרתי לגריעותא דאיבעי ליה לאכשורי כר' יוסי בר' יהודה וטרפה כרבנן ואי נמי כרבנן דאיבעי ליה חיובא לטבחא ומי שרי למימר כי האי גונא,והתניא לכשיצא לא יאמר אני מזכה וחבירי מחייבין אבל מה אעשה שחבירי רבו עלי ועל זה נאמר (משלי יא, יג) הולך רכיל מגלה סוד,אלא תרתי למעליותא דלא אוכלך ספק איסורא ומנעך מספק גזילה,איתמר המראה דינר לשולחני ונמצא רע תני חדא אומן פטור הדיוט חייב ותניא אידך בין אומן בין הדיוט חייב,אמר רב פפא כי תניא אומן פטור כגון דנכו ואיסור דלא צריכי למיגמר כלל אלא במאי טעו טעו בסיכתא חדתא דההיא שעתא דנפק מתותי סיכתא,ההיא איתתא דאחזיא דינרא לרבי חייא אמר לה מעליא הוא למחר אתאי לקמיה ואמרה ליה אחזיתיה ואמרו לי בישא הוא ולא קא נפיק לי אמר ליה לרב זיל חלפיה ניהלה וכתוב אפנקסי דין עסק ביש,ומאי שנא דנכו ואיסור דפטירי משום דלא צריכי למיגמר רבי חייא נמי לאו למיגמר קא בעי רבי חייא לפנים משורת הדין הוא דעבד כדתני רב יוסף (שמות יח, כ) והודעת להם זה | 99b. b Rava said /b another interpretation: b Everyone /b agrees that the obligation to pay b a wage /b is incurred continuously b from the beginning /b of the period a craftsman is hired b to /b its b end; and everyone /b agrees that with regard to b one who betroths /b a woman b with a loan, she is not betrothed; and everyone /b agrees that b a craftsman does not acquire /b ownership rights b through /b the b enhancement of the vessel. /b , b But with what are we dealing here? /b We are dealing with a case b where he added a jewel [ i nofekh /i ] of his own for her. Rabbi Meir holds /b that if a man betroths a woman with b a loan and one i peruta /i , her mind is /b focused b on the i peruta /i . /b Therefore, in this case the jewel serves as the betrothal money. b And the Rabbis hold /b that if a man betroths a woman with b a loan and one i peruta /i her mind is /b focused b on the loan, /b so the loan serves as the betrothal money, and if one betroths a woman with a loan, she is not betrothed., b And /b Rabbi Meir and the Rabbis disagree b in the dispute /b between b these i tanna’im /i . As it is taught /b in the i Tosefta /i ( i Kiddushin /i 3:4): If one says to a woman: Be betrothed to me b with the payment for which I have worked for you, she is not betrothed, /b as the payment is a loan, since she already owes him this money. But if he says: Be betrothed to me b with the payment for which I will work for you, she is betrothed, /b as from the moment he is entitled to the money, he gives it to her for her betrothal. b Rabbi Natan says: /b If he says: Be betrothed to me b with the payment for which I will work for you, she is not betrothed, /b as Rabbi Natan holds that the obligation to pay a wage is incurred continuously from the beginning of the period he was hired to its end, which means that upon the completion of the labor it is a loan, b and all the more so /b if he says: Be betrothed to me b with the payment for which I have worked for you. /b ,The i baraita /i cites a third opinion: b And Rabbi Yehuda HaNasi says: Actually they said /b that the i halakha /i is that regardless of b whether /b he said: b With the payment for which I have worked for you, or whether /b he said: b With the payment for which I will work for you, she is not betrothed. But if he added a jewel of his own for her, she is betrothed. /b ,The Gemara clarifies the dispute: b What /b difference b is there between the first i tanna /i and Rabbi Natan? /b The difference b between them /b is with regard to b a wage: /b Is the obligation incurred continuously or only upon the completion of the work? The difference b between Rabbi Natan and Rabbi Yehuda HaNasi /b is the issue of b a loan and one i peruta /i . /b Rabbi Natan holds that if a man betroths a woman with a loan and one i peruta /i her mind is focused on the loan, and in this case his jewel is disregarded; and Rabbi Yehuda HaNasi holds that her mind is focused on the i peruta /i , in this case the jewel, and she is betrothed with the jewel.,§ The Gemara now returns to the topic of a craftsman who damages the item with which he is working. b Shmuel says: An expert butcher who damaged /b an animal by slaughtering it incorrectly, thereby rendering it non-kosher, is b liable to pay /b the owner of the animal for the damage. Why? b He is one who causes damage; he is negligent; he is like one who is told /b by the animal’s owner to b slaughter it from here, /b i.e., the area of the throat where ritual slaughter is performed, b and he slaughtered it from there, /b i.e., a different area of the throat, in violation of the owner’s wishes.,The Gemara asks: b Why must he say /b both that the butcher b is one who causes damage /b and that b he is negligent? /b The Gemara explains: b If /b Shmuel had b said /b only that b he is one who causes damage, I would say /b that b this statement /b applies only in a case where the butcher slaughtered the animal b for pay, /b in which case, due to the extra responsibility that he bears, he is considered to be one who caused damage and is liable to pay even in a case where the damage was unintentional; b but /b in a case b where he does /b the work b for free, /b I would say b no, /b he is exempt from liability in a case where the damage was unintentional. Shmuel therefore b teaches us /b that the butcher b is negligent, /b and one who works without pay is analogous to an unpaid bailee, who is liable to pay for damage caused by negligence., b Rav Ḥama bar Gurya raised an objection to Shmuel /b from the i Tosefta /i (10:10): With regard to b one who gives an animal to a butcher, and /b the butcher killed it in a way that b rendered it an animal carcass, /b if the butcher is b an expert, /b then he is b exempt /b from liability; if he is b an ordinary /b person, without particular expertise in the act of ritual slaughter, he is b liable. And if /b the owner of the animal b paid /b the butcher, then regardless of b whether /b he is b an ordinary /b person or b whether /b he is b an expert, /b the butcher is b liable /b to pay for the damage. This indicates that an expert butcher who slaughtered the animal improperly is exempt if he slaughtered it without pay. Shmuel b said to him: May your mind be muddled /b for raising a ridiculous objection., b One of the Sages came and raised /b the same b objection to /b Shmuel. Shmuel b said to him: Now you shall receive what your friend received /b from me, since b I say to you /b my statement in accordance with the opinion of b Rabbi Meir, and you say to me, /b i.e., you raise an objection, based upon the opinion of b the Rabbis. Why were you not precise /b in your consideration of b my /b choice of b words? As I say: He is one who causes damage; he is negligent; he is like one who is told /b by the animal’s owner to b slaughter it from here, and he slaughtered it from there. Who accepts this reasoning? /b It is b Rabbi Meir, who says: He should have taken upon himself /b the responsibility to perform his task properly, and if he did not, he is liable to pay for the damage that he caused. The other i baraita /i is in accordance with the opinion of the Rabbis, who exempt him from liability.,The Gemara asks: b Which /b statement of b Rabbi Meir /b is Shmuel referring to? b If we say /b it is b this /b statement of b Rabbi Meir, /b that is difficult. Parenthetically, the Gemara states that the letters b i kuf /i , i lamed /i , i nun /i /b serve as b a mnemonic /b device for the three statements of Rabbi Meir that will be cited. It stands for: He tied it [ i kesharo /i ], to dye [ i litzboa /i ], and broke [ i nishbera /i ].,The Gemara returns to the matter at hand: b As we learned /b in a mishna (45b): If b the /b ox’s b owner tied it with reins /b to a fence b or locked /b the gate b before it in an appropriate manner, but /b nevertheless the ox b emerged and caused damage, whether /b the ox is b innocuous or forewarned /b the owner is b liable, /b since this is not considered sufficient precaution to prevent damage; this is b the statement of Rabbi Meir. /b As the Gemara explains on 45b, Rabbi Meir holds that a forewarned ox requires a heightened level of safeguarding, and since the owner did not safeguard it, he is liable. The same would apply here, that one who agrees to perform a task must exercise care in executing it. Otherwise, he will be held liable to pay for damage.,The Gemara explains why this cannot be the statement of Rabbi Meir that Shmuel was referring to: b There, /b in that mishna, the Sages b disagree with regard to /b the interpretation of biblical b verses, /b not logical reasoning, as the Gemara explains there, and conclusions cannot be drawn from that i halakha /i to this one., b Rather, /b it is b this /b statement of b Rabbi Meir /b that Shmuel is referring to, b as we learned /b in a mishna (100b): If one gave wool to a dyer b to dye /b it b red for him, and he dyed it black, /b or to dye it b black, and he dyed it red, Rabbi Meir says: /b The dyer b gives /b the owner b the value of his wool, /b indicating that he is liable to pay for the damage. The Gemara rejects this opinion: This statement also does not prove that according to Rabbi Meir a worker is liable to pay for a job performed improperly, since b there, /b the dyer b burned /b the wool, thereby removing it b from /b the owner b by /b direct b action. /b , b Rather, /b it is b this /b statement of b Rabbi Meir /b that Shmuel is referring to, b as we learned /b in a i baraita /i : If one’s b jug broke /b on the road b and he did not remove it, /b or if b his camel fell /b on the road b and he did not stand it up, Rabbi Meir says: He is liable for the damage /b that they cause, b and the Rabbis say: He is exempt according to human laws but liable according to the laws of Heaven. /b The Gemara notes: b And we maintain /b that they b disagree with regard to /b the question of whether b one who stumbles is /b considered b negligent. /b According to the opinion of Rabbi Meir, one who stumbles is considered negligent, since he should have paid attention while walking. He is therefore liable for whatever damage he causes. In the case of an expert butcher as well, Rabbi Meir holds that he is considered negligent when damaging the animal he slaughtered, and the Rabbis hold that he is not negligent and therefore exempt from liability.,The Gemara discusses Rabbi Yoḥa’s opinion concerning the case of an expert butcher. b Rabba bar bar Ḥana says /b that b Rabbi Yoḥa says: An expert butcher who damaged /b an animal by slaughtering it incorrectly, thereby rendering it non-kosher, is b liable /b to pay the owner of the animal, b and even if he is as expert as the butchers of Tzippori, /b it is not considered an accident, and he is considered to be at fault. The Gemara asks: b And did Rabbi Yoḥa /b actually b say this? But didn’t Rabba bar bar Ḥana say /b that b there was an incident /b in which a butcher who damaged an animal was brought to court b before Rabbi Yoḥa in the synagogue of /b the town b Maon, and /b Rabbi Yoḥa b said to /b the butcher: b Go bring proof that you are an expert at /b slaughtering b chickens, and I will exempt you /b from payment.,The Gemara responds: This is b not difficult. Here, /b in the aforementioned incident, the butcher slaughtered the animal b for free, /b and he is therefore exempt, while b there, /b in Rabba bar bar Ḥana’s previous statement, he slaughtered the animal b for pay, /b and is therefore liable to pay for the damage. This is b in accordance with that which Rabbi Zeira says: One who wants a butcher to be liable to /b pay b him /b in the event that he damages the animal during slaughter should b advance him a dinar, /b so that he is paid for his services, and he is consequently liable to pay damages.,The Gemara b raises an objection /b from the i Tosefta /i (10:9): b One who brought wheat /b to another b to grind /b for him, and the miller b did not wet /b the grains sufficiently for the grinding to be performed effectively, b and /b as a result b he converted /b the grain b into bran or coarse bran; /b or if one gave b flour to the baker and he made bread /b that is b underbaked /b and tends to crumble; or if one gave b an animal to a butcher and /b the butcher killed it in a way that b rendered it /b an unslaughtered b animal carcass, /b the worker is b liable, because he is like a paid bailee. /b This indicates that even if the work was done for free, the worker has the legal status of one who is paid, and he is liable to pay for the damage. The Gemara answers by emending the i baraita /i : b Say /b instead: b Because he is a paid bailee /b and actually receives payment.,The Gemara relates: There was b a certain /b animal that was b slaughtered /b with an incision b not in the neck that was brought before Rav. /b He b declared it non-kosher, and exempted the butcher from paying its value. Rav Kahana and Rav Asi encountered that man, /b i.e., the owner of the animal, and b they said to him: Rav did two for you. /b ,The Gemara asks: b What /b are the b two? If we say /b there were b two unfavorable /b rulings, what are they? One is that b he should have declared /b the animal b kosher, in accordance with /b the opinion of b Rabbi Yosei, son of Rabbi Yehuda, /b who says that an animal that has been slaughtered in this manner is kosher, b and /b instead he b declared it non-kosher, in accordance with /b the opinion of b the Rabbis, /b who hold that it is not kosher. b And /b the second is that b even /b if he holds b in accordance with /b the opinion of b the Rabbis, he should have /b ruled that b the butcher /b is b liable /b to pay for the damage. The Gemara challenges this explanation: b But /b if these are the two that Rav Kahana and Rav Asi are referring to, b is it permitted /b for them b to say this type /b of statement to the owner of the animal?, b But isn’t it taught /b in a i baraita /i that b when /b a judge b leaves /b the courthouse, b he should not say /b to the litigant: b I found you innocent and my colleagues found you liable, but what can I do, since my colleagues outnumber me? And /b it is b concerning /b a circumstance such as b this /b that it b is stated: “He that goes about as a talebearer reveals secrets; /b but he that is of a faithful spirit conceals a matter” (Proverbs 11:13)., b Rather, /b the intention is that they told him that there were b two favorable /b rulings: First, b that /b by declaring the animal to be non-kosher, b he did not allow you to eat /b an item about which there is b uncertainty /b as to whether it is b forbidden, and /b second, by exempting the butcher from paying you, b he prevented you /b from being in a situation where there is b uncertainty /b as to whether receiving payment from the butcher constitutes b robbery, /b since you would have been given the butcher’s money when he may be exempt, as the animal may in fact be kosher.,§ The Gemara continues the discussion of an expert who erred, thereby causing a loss. It b was stated: /b With regard to b one who presents a dinar to a money changer /b to assess its value or authenticity and the money changer declares it valid, b and it is found /b to be b bad, /b i.e., invalid, causing its owner a monetary loss, it b is taught /b in b one /b i baraita /i that if the money changer is b an expert, /b he is b exempt, /b while if he is b an ordinary /b person he is b liable. And it is taught /b in b another /b i baraita /i that irrespective of b whether /b he is b an expert /b or b whether /b he is b an ordinary /b person, he is b liable /b to pay for the owner’s loss.,To reconcile the i baraitot /i , b Rav Pappa said: When /b the i baraita /i b teaches /b that b an expert is exempt /b from liability, it is referring to renowned experts b such as /b the money changers b Dankhu and Issur, /b whose expertise is so great b that they do not need to learn /b about assessing currency b at all. /b The Gemara asks: b But /b if they are so proficient, b in what did they err? /b The Gemara answers: b They erred with regard to /b a coin from b a new press, which at that time was leaving the press, /b and they did not know its value.,The Gemara relates: There was b a certain woman who presented a dinar to Rabbi Ḥiyya /b to assess its authenticity. b He said to her: It is a proper /b coin. b The next day she came before him and said to him: I presented it /b to others, b and they told me /b that b it is a bad /b dinar, b and I am not /b able to b spend it. /b Rabbi Ḥiyya b said to Rav: Go exchange it for her, and write on my tablet [ i apinkasi /i ]: This /b was a b bad transaction, /b as I should not have assessed the coin.,The Gemara asks: b But what is different /b about b Dankhu and Issur, who are exempt due to /b the fact b that they do not need to learn /b about assessing currency? b Rabbi Ḥiyya too did not need to learn, /b as he was also an expert. The Gemara responds: b Rabbi Ḥiyya /b was not actually required to return a dinar to this woman, but when he did so b he acted beyond the letter of the law. /b This is b as that /b which b Rav Yosef taught /b concerning the verse: “And you shall show them the way wherein they must walk, and the work that they must do” (Exodus 18:20): b “And you shall show them”; this /b is referring to |
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42. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •rabinai the brother of r. hiyya bar abba Found in books: Kanarek (2014) 157, 162| 21b. או צבור וצבור אבל יחיד לגבי צבור כמאן דלא צלי דמי קמ"ל ואי אשמעינן הכא משום דלא אתחיל בה אבל התם דאתחיל בה אימא לא צריכא,אמר רב הונא הנכנס לבית הכנסת ומצא צבור שמתפללין אם יכול להתחיל ולגמור עד שלא יגיע ש"ץ למודים יתפלל ואם לאו אל יתפלל ריב"ל אמר אם יכול להתחיל ולגמור עד שלא יגיע ש"צ לקדושה יתפלל ואם לאו אל יתפלל,במאי קא מפלגי מר סבר יחיד אומר קדושה ומר סבר אין יחיד אומר קדושה,וכן אמר רב אדא בר אהבה מנין שאין היחיד אומר קדושה שנאמר (ויקרא כב, לב) ונקדשתי בתוך בני ישראל כל דבר שבקדושה לא יהא פחות מעשרה,מאי משמע דתני רבנאי אחוה דרבי חייא בר אבא אתיא תוך תוך כתיב הכא ונקדשתי בתוך בני ישראל וכתיב התם (במדבר טז, כא) הבדלו מתוך העדה הזאת מה להלן עשרה אף כאן עשרה,ודכולי עלמא מיהת מפסק לא פסיק,איבעיא להו מהו להפסיק ליהא שמו הגדול מבורך כי אתא רב דימי אמר ר' יהודה ור"ש תלמידי דרבי יוחנן אמרי לכל אין מפסיקין חוץ מן יהא שמו הגדול מבורך שאפילו עוסק במעשה מרכבה פוסק ולית הלכתא כותיה:,ר' יהודה אומר מברך לפניהם ולאחריהם: למימרא דקסבר רבי יהודה בעל קרי מותר בדברי תורה והאמר ריב"ל מנין לבעל קרי שאסור בדברי תורה שנאמר (דברים ד, ט) והודעתם לבניך ולבני בניך וסמיך ליה יום אשר עמדת וגו' מה להלן בעלי קריין אסורין אף כאן בעלי קריין אסורין,וכי תימא רבי יהודה לא דריש סמוכים והאמר רב יוסף אפילו מאן דלא דריש סמוכים בכל התורה במשנה תורה דריש דהא רבי יהודה לא דריש סמוכין בכל התורה כולה ובמשנה תורה דריש,ובכל התורה כולה מנא לן דלא דריש דתניא בן עזאי אומר נאמר (שמות כב, יז) מכשפה לא תחיה ונאמר כל שוכב עם בהמה מות יומת סמכו ענין לו לומר מה שוכב עם בהמה בסקילה אף מכשפה נמי בסקילה,אמר ליה ר' יהודה וכי מפני שסמכו ענין לו נוציא לזה לסקילה אלא אוב וידעוני בכלל כל המכשפים היו ולמה יצאו להקיש להן ולומר לך מה אוב וידעוני בסקילה אף מכשפה בסקילה,ובמשנה תורה מנא לן דדריש דתניא רבי אליעזר אומר נושא אדם אנוסת אביו ומפותת אביו אנוסת בנו ומפותת בנו,ר' יהודה אוסר באנוסת אביו ובמפותת אביו ואמר רב גידל אמר רב מאי טעמא דר' יהודה דכתיב (דברים כג, א) לא יקח איש את אשת אביו ולא יגלה (את) כנף אביו כנף שראה אביו לא יגלה,וממאי דבאנוסת אביו כתיב דסמיך ליה ונתן האיש השוכב עמה וגו',אמרי אין במשנה תורה דריש והני סמוכין מבעי ליה לאידך דריב"ל דאמר ריב"ל כל המלמד לבנו תורה מעלה עליו הכתוב כאלו קבלה מהר חורב שנאמר (דברים ד, ט) והודעתם לבניך ולבני בניך וכתיב בתריה יום אשר עמדת לפני ה' אלהיך בחורב,תנן זב שראה קרי ונדה שפלטה שכבת זרע המשמשת וראתה דם צריכין טבילה ורבי יהודה פוטר,עד כאן לא פטר רבי יהודה אלא בזב שראה קרי דמעיקרא לאו בר טבילה הוא אבל בעל קרי גרידא מחייב,וכי תימא ה"ה דאפילו בעל קרי גרידא נמי פטר רבי יהודה והאי דקא מפלגי בזב שראה קרי להודיעך כחן דרבנן אימא סיפא המשמשת וראתה דם צריכה טבילה,למאן קתני לה אילימא לרבנן פשיטא השתא ומה זב שראה קרי דמעיקרא לאו בר טבילה הוא מחייבי רבנן המשמשת וראתה דם דמעיקרא בת טבילה היא לא כל שכן אלא לאו ר' יהודה היא ודוקא קתני לה | 21b. b or /b a case where he prayed as part of b a congregation and /b began to repeat it as part of b a congregation; however, /b in a case where he initially prayed by himself and subsequently joined the congregation at the venue where it was praying, we might have said that b an individual vis-à-vis the congregation is /b considered b as one who has not prayed. /b Therefore, b he taught us /b that in this case, too, one may not repeat the prayer. b And, /b on the other hand, b if he had taught us here /b only with regard to one who entered a synagogue, we would have thought that the reason he may not pray again is b because he did not /b yet b begin /b to recite the prayer, b but there, in the case where he /b already b began /b to recite the prayer, b say /b that this is b not /b the case and he may continue to repeat the prayer. Therefore, both statements are b necessary. /b , b Rav Huna said: One who /b did not yet pray and b enters a synagogue and found that the congregation is /b in the midst of b reciting /b the i Amida /i b prayer, if he is able to begin and complete /b his own prayer b before the prayer leader reaches /b the blessing of b thanksgiving [ i modim /i ], he should /b begin to b pray, and, if not, he should not /b begin to b pray. Rabbi Yehoshua ben Levi said: If he is able to begin and complete /b his prayer b before the prayer leader reaches sanctification [ i kedusha /i ], then he should /b begin to b pray. If not, then he should not /b begin to b pray. /b ,The Gemara clarifies: b With regard to what do they disagree? /b The basis for their dispute is that one b Sage, /b Rav Huna, b holds: An individual /b is permitted to b recite i kedusha /i /b on his own, so he need not insist on reciting it along with the prayer leader; b and /b the other b Sage, /b Rabbi Yehoshua ben Levi, b holds /b that b an individual may not recite i kedusha /i /b alone, and, therefore he is required to complete his prayer before the communal prayer leader reaches i kedusha /i ., b Similarly, Rav Adda bar Ahava stated, /b in accordance with the second opinion: b From where is it derived that an individual may not recite i kedusha /i /b alone? b As it is stated: “And I shall be hallowed among the children of Israel” /b (Leviticus 22:32), b any expression of sanctity may not be /b recited in a quorum of b fewer than ten /b men.,The Gemara asks: b How is this inferred /b from that verse? The Gemara responds: This must be understood in light of a i baraita /i , b which was taught by Rabbenai, the brother /b of b Rabbi Ḥiyya bar Abba: It is inferred /b by means of a verbal analogy [ i gezera shava /i ] between the words b among, among. Here it is written: “And I shall be hallowed among the children of Israel,” and there, /b regarding Korah’s congregation, b it is written “Separate yourselves from among this congregation” /b (Numbers 16:21). b Just as there /b among connotes b ten, so too here, /b among connotes b ten. /b The connotation of ten associated with the word among written in the portion of Korah is, in turn, derived by means of another verbal analogy between the word congregation written there and the word congregation written in reference to the ten spies who slandered Eretz Yisrael: “How long shall I bear with this evil congregation?” (Numbers 14:27). Consequently, among the congregation there must be at least ten., b And, in any case, everyone /b agrees that b one may not interrupt /b his prayer in order to respond to i kedusha /i .,However, b a dilemma was raised /b before the Sages of the yeshiva: b What is /b the ruling? Is one permitted b to interrupt /b his prayer in order b to /b recite: b “May His great name be blessed” /b in i kaddish /i ? b When Rav Dimi came /b from Eretz Yisrael to Babylonia, b he said: Rabbi Yehuda and Rabbi Shimon, disciples of Rabbi Yoḥa, said: One may not interrupt /b his prayer b for anything, except for: “May His great name be blessed,” as even /b if one was b engaged in /b the exalted study of the b Act of the /b Divine b Chariot /b [ b i Ma’aseh Merkava /i ] /b (see Ezekiel 1) b he stops /b to recite it. However, the Gemara concludes: b The i halakha /i is not in accordance with his /b opinion.,We learned in the mishna that b Rabbi Yehuda says /b with regard to one who experiences a seminal emission; b he recites a blessing beforehand and afterward /b in both the case of i Shema /i and in the case of food. The Gemara asks: b Is that to say that Rabbi Yehuda holds that one who experienced a seminal emission is permitted /b to engage b in matters of Torah? Didn’t Rabbi Yehoshua ben Levi say: From where /b in the Torah is it derived b that one who experiences a seminal emission is prohibited from /b engaging b in matters of Torah? As it is stated: /b “Just take heed and guard your soul diligently lest you forget the things your eyes have seen, and lest they depart from your heart, for all the days of your life, b and you shall impart them to your children and your children’s children” /b (Deuteronomy 4:9), from which we derive, among other things, the obligation to study Torah. b And, juxtaposed to it, /b is the verse: b “The day that you stood /b before the Lord your God at Horeb” (Deuteronomy 4:10). This juxtaposition teaches us that b just as below, /b at the revelation at Mount Sinai, b those who experienced a seminal emission were prohibited /b and were commanded to refrain from relations with their wives and immerse themselves, b so too here, /b throughout the generations, b those who experience a seminal emission are prohibited /b from engaging in Torah study., b And if you say that Rabbi Yehuda does not derive homiletic interpretations from juxtaposed /b verses, b didn’t Rav Yosef /b already say: b Even one who does not derive homiletic interpretations from juxtaposed /b verses throughout b the entire Torah, /b nevertheless, b derives /b them b in Deuteronomy [ i Mishne Torah /i ], as Rabbi Yehuda does not derive homiletic interpretations from juxtaposed /b verses b throughout the entire Torah and he does derive them in i Mishne Torah /i . /b , b And from where do we derive /b that Rabbi Yehuda b does not derive homiletic interpretations /b from juxtaposed verses b throughout the entire Torah? As it was taught /b in a i baraita /i with regard to the punishment of a sorceress, b ben Azzai says: It is stated: “You shall not allow a sorceress to live” /b (Exodus 22:17), although the manner of her execution is not specified, b and it is stated: “Whoever lies with a beast shall surely be put to death” /b (Exodus 22:18). The fact that the Torah b juxtaposed this matter to that /b was b to say: Just as one who lies with a beast /b is executed b by stoning /b (see Leviticus 20), b so too a sorceress /b is executed b by stoning. /b ,With regard to this proof b Rabbi Yehuda said to him: And does /b the fact b that /b the Torah b juxtaposed this matter to that warrant taking /b this person b out to be stoned? /b Should he be sentenced to the most severe of the death penalties on that basis b Rather, /b the source is: b Mediums and wizards were included among all sorcerers. And why were they singled out /b from the rest, in the verse: “And a man or a woman who is a medium or a wizard shall surely be put to death; they shall stone them with stones, their blood is upon them” (Leviticus 20:27)? In order to b draw an analogy to them and say to you: Just as a medium and a wizard /b are executed b by stoning, so too is a sorceress /b executed b by stoning. /b , b And from where do we derive /b that Rabbi Yehuda b derives homiletic interpretations /b from juxtaposed verses b in i Mishne Torah /i ? As it was taught /b in another i baraita /i : b Rabbi Eliezer said that a man /b may b wed /b a woman b raped by his father and /b one b seduced by his father; /b a woman b raped by his son and /b one b seduced by his son. /b Though one is prohibited by Torah law from marrying the wife of his father or the wife of his son, this prohibition does not apply to a woman raped or seduced by them., b And Rabbi Yehuda prohibits /b him from marrying b a woman raped by his father and a woman seduced by his father. And Rav Giddel said /b that b Rav said: What is the reason for Rabbi Yehuda’s /b opinion? b As it is written: “A man shall not take his father’s wife, and shall not uncover his father’s skirt” /b (Deuteronomy 23:1). The last expression, “and shall not uncover his father’s skirt,” implies that: b A skirt that has been seen by his father, /b i.e., any woman who has had sexual relations with his father, b may not be uncovered /b by his son, i.e., his son may not marry her., b And from where /b do we know b that /b the verse b is written with regard to a woman raped by his father? As /b the previous section, b juxtaposed to it, /b deals with the laws of rape: b “And the man who lay with her must give /b her father fifty shekels…because he has violated her” (Deuteronomy 22:29).,At any rate, we see that in Deuteronomy, Rabbi Yehuda derives homiletic interpretations from juxtaposed verses. Why does he fail to derive that one who experiences a seminal emission is prohibited from engaging in matters of Torah from the juxtaposition of the verses? b They replied: Indeed, in i Mishne Torah /i /b Rabbi Yehuda b does derive homiletic interpretations /b from the juxtaposition of verses, b but /b he requires b these juxtaposed verses /b in order b to /b derive b another /b statement of b Rabbi Yehoshua ben Levi, as Rabbi Yehoshua ben Levi said: One who teaches his son Torah, the verse ascribes to him /b credit b as if he received /b the Torah b from Mount Horeb. As it is stated: “And you shall impart them to your children and your children’s children” /b (Deuteronomy 4:9) b after which it is written: “The day that you stood before the Lord your God at Horeb.” /b Therefore, Rabbi Yehuda cannot derive from that same juxtaposition a prohibition banning one who experienced a seminal emission from engaging in matters of Torah., b We learned /b in a mishna that b a i zav /i who experienced a seminal emission, and a menstruating woman who discharged semen, and a woman who engaged in intercourse /b with her husband b and she saw /b menstrual b blood, /b all of whom are ritually impure for at least seven days due to the severity of their impurity, nevertheless b require ritual immersion /b in order to purify themselves from the impurity of the seminal emission before they may engage in matters of Torah. b And Rabbi Yehuda exempts /b them from immersion.,However, b Rabbi Yehuda only exempted /b from immersion in the case b of a i zav /i who experienced a seminal emission, who was unfit to immerse himself from the outset, /b as even after immersion he would remain impure with the seven-day impurity of the i zav /i . b But, /b in the case of b one who experienced a seminal emission alone, /b with no concurrent impurity, even Rabbi Yehuda b requires /b immersion before he may engage in Torah matters., b And if you say: The same is true even /b in the case of b one who experienced a seminal emission alone, /b that b Rabbi Yehuda also exempts /b him from immersion, b and the fact that they disagree /b in the case of b a i zav /i who experienced a seminal emission /b and not in the case of a person who experienced a seminal emission alone b is in order to convey the far-reaching /b nature of the opinion b of the Rabbis, /b who require immersion even in this case. If so, b say the last case /b of that same mishna: b A woman who was engaged in intercourse and she saw /b menstrual b blood requires immersion. /b ,The Gemara seeks to clarify: b In accordance with whose /b opinion b was this /b case in the mishna b taught? If you say /b that it is in accordance with the opinion of b the Rabbis, that is obvious; if /b in the case of b a i zav /i who experienced a seminal emission who was unfit to immerse himself from the outset, /b when he experienced the seminal emission, b the Rabbis /b nevertheless b require immersion, all the more so /b wouldn’t they require immersion for b a woman who engaged in intercourse and /b only then b saw blood, /b who b was fit to immerse herself from the outset, /b when she came into contact with the seminal emission of her husband? b Rather, isn’t this Rabbi Yehuda’s /b opinion, b and /b this case b was taught specifically /b in order to teach |
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43. Babylonian Talmud, Gittin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •r. hiyya bar abba Found in books: Levine (2005) 398| 58a. קצוצי תפילין נמצאו בראשי הרוגי ביתר רבי ינאי ברבי ישמעאל אמר שלש קופות של ארבעים ארבעים סאה במתניתא תנא ארבעים קופות של שלש שלש סאין,ולא פליגי הא דרישא הא דדרעא,אמר רבי אסי ארבעה קבין מוח נמצאו על אבן אחת עולא אמר תשעת קבין אמר רב כהנא ואיתימא שילא בר מרי מאי קראה (תהלים קלז, ח) בת בבל השדודה אשרי שישלם לך וגו' אשרי שיאחז ונפץ את עולליך אל הסלע:,(איכה ד, ב) בני ציון היקרים המסולאים בפז מאי מסולאים בפז אילימא דהוו מחפי בפיזא והאמרי דבי רבי שילא תרתי מתקלי איסתירי פיזא נחות בעלמא חדא ברומי וחדא בכולי עלמא אלא שהיו מגנין את הפז ביופיין,מעיקרא חשיבי דרומאי הוו נקטי בליונא דגושפנקא ומשמשי ערסייהו מכאן ואילך מייתו בני ישראל ואסרי בכרעי דפורייהו ומשמשי,אמר ליה חד לחבריה הא היכא כתיבא אמר ליה (דברים כח, סא) גם כל חלי וכל מכה אשר לא כתוב בספר התורה הזאת אמר כמה מרחיקנא מדוכתא פלן אמר ליה אינגד פוסתא ופלגא אמר ליה אי מטאי לגביה לא איצטריכי לך,אמר רב יהודה אמר שמואל משום רבן שמעון בן גמליאל מאי דכתיב (איכה ג, נא) עיני עוללה לנפשי מכל בנות עירי ארבע מאות בתי כנסיות היו בכרך ביתר ובכל אחת ואחת היו בה ארבע מאות מלמדי תינוקות וכל אחד ואחד היו לפניו ארבע מאות תינוקות של בית רבן,וכשהיה אויב נכנס לשם היו דוקרין אותן בחוטריהן וכשגבר אויב ולכדום כרכום בספריהם והציתום באש:,ת"ר מעשה ברבי יהושע בן חנניה שהלך לכרך גדול שברומי אמרו לו תינוק אחד יש בבית האסורים יפה עינים וטוב רואי וקווצותיו סדורות לו תלתלים הלך ועמד על פתח בית האסורים אמר (ישעיהו מב, כד) מי נתן למשיסה יעקב וישראל לבוזזים ענה אותו תינוק ואמר הלא ה' זו חטאנו לו ולא אבו בדרכיו הלוך ולא שמעו בתורתו,אמר מובטחני בו שמורה הוראה בישראל העבודה שאיני זז מכאן עד שאפדנו בכל ממון שפוסקין עליו אמרו לא זז משם עד שפדאו בממון הרבה ולא היו ימים מועטין עד שהורה הוראה בישראל ומנו רבי ישמעאל בן אלישע,אמר רב יהודה אמר רב מעשה בבנו ובבתו של ר' ישמעאל בן אלישע שנשבו לשני אדונים לימים נזדווגו שניהם במקום אחד זה אומר יש לי עבד שאין כיופיו בכל העולם וזה אומר יש לי שפחה שאין בכל העולם כולו כיופיה,אמרו בוא ונשיאם זה לזה ונחלק בוולדות הכניסום לחדר זה ישב בקרן זוית זה וזו ישבה בקרן זוית זה זה אומר אני כהן בן כהנים גדולים אשא שפחה וזאת אומרת אני כהנת בת כהנים גדולים אנשא לעבד ובכו כל הלילה,כיון שעלה עמוד השחר הכירו זה את זה ונפלו זה על זה וגעו בבכיה עד שיצאה נשמתן ועליהן קונן ירמיה (איכה א, טז) על אלה אני בוכיה עיני עיני יורדה מים,אמר ריש לקיש מעשה באשה אחת וצפנת בת פניאל שמה צפנת שהכל צופין ביופיה בת פניאל בתו של כהן גדול ששימש לפני ולפנים,שנתעלל בה שבאי כל הלילה למחר הלבישה שבעה חלוקים והוציאה למוכרה בא אדם אחד שהיה מכוער ביותר אמר לו הראני את יופיה אמר לו ריקא אם אתה רוצה ליקח קח שאין כיופיה בכל העולם כולו,אמר לו אף על פי כן הפשיטה ששה חלוקים ושביעי קרעתה ונתפלשה באפר אמרה לפניו רבונו של עולם אם עלינו לא חסת על קדושת שמך הגבור למה לא תחוס,ועליה קונן ירמיה (ירמיהו ו, כו) בת עמי חגרי שק והתפלשי באפר אבל יחיד עשי לך מספד תמרורים כי פתאום יבא השודד עלינו עליך לא נאמר אלא עלינו כביכול עלי ועליך בא שודד,אמר רב יהודה אמר רב מאי דכתיב (מיכה ב, ב) ועשקו גבר וביתו ואיש ונחלתו מעשה באדם אחד שנתן עיניו באשת רבו ושוליא דנגרי הוה,פעם אחת הוצרך (רבו) ללות אמר לו שגר אשתך אצלי ואלונה שיגר אשתו אצלו שהה עמה שלשה ימים קדם ובא אצלו אמר לו אשתי ששיגרתי לך היכן היא אמר לו אני פטרתיה לאלתר ושמעתי שהתינוקות נתעללו בה בדרך,אמר לו מה אעשה אמר לו אם אתה שומע לעצתי גרשה אמר לו כתובתה מרובה אמר לו אני אלווך ותן לה כתובתה עמד זה וגרשה הלך הוא ונשאה,כיון שהגיע זמנו ולא היה לו לפורעו אמר לו בא ועשה עמי בחובך והיו הם יושבים ואוכלים ושותין והוא היה עומד ומשקה עליהן והיו דמעות נושרות מעיניו ונופלות בכוסיהן ועל אותה שעה נתחתם גזר דין ואמרי לה על שתי פתילות בנר אחד:,לקח מן הסיקריקון וכו': אמר רב לא שנו אלא דאמר לו לך חזק וקני אבל בשטר קנה ושמואל אמר אף בשטר נמי לא קנה עד שיכתוב לו אחריות | 58a. b of phylactery boxes were found on the heads of those killed in Beitar. Rabbi Yannai, son of Rabbi Yishmael, says: /b There were found b three large baskets /b each holding b forty i se’a /i /b of phylactery boxes. And b it was taught in a i baraita /i : /b There were b forty large baskets /b each holding b three i se’a /i . /b ,The Gemara notes: b And /b these Sages b do not disagree: This /b Sage is referring to phylacteries b of the head, /b whereas b this /b Sage is referring to phylacteries b of the arm, /b for owing to the different manners in which they are fashioned, they are also different in size., b Rabbi Asi says: Four i kav /i of brains /b from children whose skulls were smashed b were found on one stone. Ulla says: Nine i kav /i . Rav Kahana said, and some say /b that it was b Sheila bar Mari /b who said: b What is the verse /b from which it is derived? b “O daughter of Babylon, marked for devastation; happy is he who shall repay you /b your recompense for what you have done to us. b Happy is he who shall seize and dash your little ones against the rock” /b (Psalms 137:8–9).,§ The verse states: b “The precious sons of Zion, comparable to fine gold” /b (Lamentations 4:2). b What /b is the meaning of the expression b “comparable to fine gold”? If we say that /b it means b they were covered in fine gold [ i piza /i ], /b this is difficult; b but didn’t the school of Rabbi Sheila say: Two i istira /i weights of fine gold came down into the world, one in Rome and one in all /b the rest of b the world. /b If so, it is certainly impossible to cover the inhabitants of Jerusalem with fine gold, as there is not enough of it in the entire world to do so. b Rather, /b this means that they would be so attractive b that they would disgrace fine gold because of their beauty. /b ,The Gemara relates that b initially the noblemen of Rome would keep an image /b imprinted b on a seal /b by their beds b and engage in sexual intercourse /b opposite that image, so that they would beget children of similar beauty. b From this /b point b forward, /b from the time of the Great Revolt, b they would bring Jewish children, tie them to the foot of their beds, and engage in sexual intercourse /b across from them, because they were so handsome.,It is related that it once happened that they did this to two children, and b one /b of them b said to the other: Where is this /b affliction b written /b in the Torah? The other b said to him: /b As it is written: b “Also every sickness, and every plague, which is not written in the book of this Torah” /b (Deuteronomy 28:61). The first one b said: How far am I /b in my studies b from this, /b i.e., how much more would I have had to learn in order to reach this verse? The other b said: Had you gone on one and a half columns [ i pusta /i ], /b you would have reached this. The first child b said to /b the other: b Had I reached this /b verse, b I would not have needed you, /b as I would have known on my own that the verse was speaking about this., b Rav Yehuda says /b that b Shmuel says in the name of Rabban Shimon ben Gamliel: What /b is the meaning of that b which is written: “My eye affects my soul because of all the daughters of my city” /b (Lamentations 3:51)? b There were four hundred synagogues in the city of Beitar, and in each and every one of them there were four hundred schoolteachers, and each and every one /b of these teachers b had four hundred schoolchildren. /b , b And when the enemy entered there, /b these schoolchildren b stabbed them with their pens [ i beḥotreihen /i ]. And when the enemy prevailed and caught them, they wrapped /b the children b in their scrolls and lit them on fire. /b , b The Sages taught /b another i baraita /i ( i Tosefta /i , i Horayot /i 2:5) relating to the fate of the Jewish children: There was b an incident involving Rabbi Yehoshua ben Ḥaya who /b once b went to the great city of Rome, /b where b they said to him: There is a child in prison /b with b beautiful eyes /b and b an attractive appearance, and his curly hair is arranged in locks. /b Rabbi Yehoshua b went and stood by the entrance to the prison. He said, /b as if speaking to himself: b “Who gave Jacob for a spoil, and Israel to the robbers?” /b (Isaiah 42:24). b That child answered by reciting /b the continuation of the verse: b “Did not the Lord, He against Whom we have sinned, and in Whose ways they would not walk, neither were they obedient to His law?” /b ,Rabbi Yehoshua b said: I am certain that, /b if given the opportunity, b this /b child will b issue /b halakhic b rulings in Israel, /b as he is already exceedingly wise. He said: I take an oath b by the Temple service that I will not move from here until I ransom him for whatever /b sum of b money they set for him. They said /b that b he did not move from there until he ransomed him for a great /b sum of b money, and not /b even b a few days /b had passed when this child then b issued /b halakhic b rulings in Israel. And who was /b this child? This was b Rabbi Yishmael ben Elisha. /b , b Rav Yehuda says /b that b Rav says: /b There was b an incident involving the son and the daughter of Rabbi Yishmael ben Elisha /b the High Priest, b who were taken captive /b and sold into slavery b to two /b different b masters. After some time /b the two masters b met in a certain place. This /b master b said: I have a male slave whose beauty is unmatched in all of the world, and that /b master b said: I have a female slave whose beauty is unmatched in all of the world. /b ,The two masters b said: Come, let us marry /b these two slaves b to one another and divide the children /b born to them between us, as they will certainly be very beautiful. They secluded them in a room. b This /b one, the son, b sat in one corner, and that /b one, the daughter, b sat in the other corner. He said: I am a priest /b and b the descendant of High Priests. Shall I marry a female slave? And she said: I am the daughter of a priest /b and b the descendant of High Priests. Shall I be married to a male slave? And they wept all /b through the b night. /b , b When dawn arrived they recognized each other /b and saw that they were brother and sister. b They fell on each other and burst into tears until their souls departed /b due to their great distress. b And with regard to them /b and others like them, b Jeremiah lamented: “For these things I weep; my eye, my eye runs down with water” /b (Lamentations 1:16)., b Reish Lakish says: /b There was b an incident involving a certain woman named Tzafenat bat Peniel. /b And why was she called this? She was called b Tzafenat /b because b they would all gaze [ i tzofin /i ] at her beauty, /b and she was called b bat Peniel /b because she was b the daughter [ i bat /i ] of the High Priest who served in the innermost sanctum [ i lifnai velefnim /i ] /b of the Temple.,And it happened that she was taken captive and b her captor abused /b and raped b her all night. The next day he dressed her in seven garments and took her out to sell her. A certain man who was especially ugly came /b and b said to /b the man who was selling her: b Show me her beauty. He said to him: Good-for-nothing, if you wish to buy /b her then b buy /b her, b for there is no beauty like hers in all of the world. /b ,The potential buyer b said to /b the seller: b Even so, /b I wish to see for myself. b He removed /b the b six /b outermost b garments, and she /b herself b tore the seventh, and rolled in ashes. She said before /b God: b Master of the Universe, /b even b if You have shown no pity to us, /b and have allowed us to be disgraced in this way, b why have You not shown pity to the sanctity of Your mighty name /b by which we are called?, b And with regard to her /b and others like her, b Jeremiah lamented: “O daughter of My people, gird yourself with sackcloth and roll in ashes; make you mourning as for an only son, most bitter lamentation, for the spoiler shall suddenly come upon us” /b (Jeremiah 6:26). b It is not stated: Upon you, but /b rather b “upon us,” /b for b the spoiler shall come, as it were, /b both b over Me and over you. /b God Himself shares this pain and His name is also disgraced.,§ b Rav Yehuda says /b that b Rav says: What /b is the meaning of that b which is written: /b “And they covet fields, and take them by violence; and houses, and take them away; b so they oppress a man and his house, even a man and his heritage” /b (Micah 2:2)? There was b an incident involving a certain man who set his eyes on his master’s wife, and he was a carpenter’s apprentice [ i shulya /i ]. /b , b One time his master needed to borrow /b some money, and his apprentice b said to him: Send your wife to me and I will lend her /b the money. b He sent his wife to him, /b and the apprentice b stayed with her for three days. He /b then b went back to /b his master b before /b she did, and the master b said to him: Where is my wife whom I sent to you? /b The apprentice b said to him: I sent her /b back b immediately, but I heard that the youth abused /b and raped b her on the way. /b ,The master b said to /b his apprentice: b What shall I do? /b The apprentice b said to him: If you listen to my advice, divorce her. He said to him: /b But b her marriage contract is large /b and I do not have the money to pay it. The apprentice b said to him: I will lend you /b the money, and b you will give her /b payment of b her marriage contract. /b The master b arose and divorced her, /b and the apprentice b went and married her. /b , b When the time came /b that the debt was due, b and he did not have /b the means with which b to repay it, /b the apprentice b said to /b his master: b Come and work off your debt with me. And they, /b the apprentice and his wife, b would sit and eat and drink, while he, /b the woman’s first husband, b would stand /b over them b and serve them their drinks. And tears would drop from his eyes and fall into their cups, and at that time /b the Jewish people’s b sentence was sealed, /b for remaining silent in the face of this injustice. b And some say /b that the Jewish people were punished b for two wicks in one lamp, /b a euphemism for the sin of adultery committed by this couple while the master was still married to the woman.,The Gemara returns to the mishna, which states: If b one /b first b purchased /b land b from a Sicarius, /b and afterward returned and purchased the same field from the prior landowner, so that he will be considered the legal owner of the field, his purchase is void. b Rav says: They taught /b that the purchase is void b only /b in a case where the prior owner b says to /b the buyer when he came to acquire the field from him: b Go, take possession /b of the field b and /b thereby b acquire /b it, as in such a case the prior owner can say that he did not actually mean to sell him the field. b But /b if he sold it to him b with a bill /b of sale, the buyer b acquires /b the field. b And Shmuel says: Even /b if he sold it to him b with a bill /b of sale, the buyer b does not acquire /b it b unless /b the prior owner b writes him a guarantee /b that if the field is repossessed by a creditor of the prior owner, the prior owner, who sold him the field, will compensate him for his loss, as by writing this guarantee he demonstrates that this is a true sale. |
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44. Babylonian Talmud, Horayot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •r. hiyya bar abba Found in books: Levine (2005) 458| 10a. ואח"כ חטא מביא פר חטא ואח"כ עבר ממשיחותו צריכא למימר משום דקתני גבי נשיא דכי עבר מנשיאותו ואח"כ חטא כהדיוט מייתי אהכי תני גבי משיח [חטא ואח"כ עבר] מביא פר,מנא ה"מ דתנו רבנן (ויקרא ד, ג) והקריב על חטאתו מלמד שמביא חטאתו משעבר,שיכול והלא דין הוא ומה נשיא שמביא בשגגת מעשה אין מביא חטאתו משעבר משיח שאין מביא בשגגת מעשה אלא על העלם דבר עם שגגת מעשה [לא] כ"ש תלמוד לומר והקריב על חטאתו מלמד שמביא על חטאתו משעבר,ונייתי נמי נשיא מק"ו ומה משיח שאין מביא בשגגת מעשה מביא חטאת משעבר נשיא שמביא חטאת בשגגת מעשה אינו דין שמביא חטאתו משעבר תלמוד לומר (ויקרא ד, כב) אשר נשיא יחטא כשהוא נשיא אין כשהוא הדיוט לא:, big strongמתני׳ /strong /big חטאו עד שלא נתמנו ואח"כ נתמנו הרי אלו כהדיוטות ר"ש אומר אם נודע להם עד שלא נתמנו חייבים ומשנתמנו פטורים,איזהו נשיא זה מלך שנאמר (ויקרא ד, כב) מכל מצות ה' אלהיו שאין על גביו אלא ה' אלהיו:, big strongגמ׳ /strong /big מה"מ דתנו רבנן (ויקרא ד, ג) אם הכהן המשיח יחטא (לאשמת) פרט לקודמות,שיכול והלא דין הוא ומה נשיא שמביא בשגגת מעשה אין מביא על הקודמות משיח שאין מביא אלא על העלם דבר עם שגגת מעשה אינו דין שלא יביא על הקודמות,לא אם אמרת בנשיא שכן אין מביא חטאתו משעבר תאמר במשיח שמביא חטאתו משעבר הואיל ומביא חטאתו משעבר יביא על הקודמות תלמוד לומר המשיח יחטא חטא כשהוא משיח מביא כשהוא הדיוט אינו מביא,ותניא נמי גבי נשיא כה"ג (ויקרא ד, כב) אשר נשיא יחטא פרט לקודמות,שיכול והלא דין הוא ומה משיח שמביא חטאתו משעבר אינו מביא על הקודמות נשיא שאין מביא חטאתו משעבר אינו דין שלא יביא על הקודמות,מה למשיח שכן אין מביא בשגגת מעשה תאמר בנשיא שמביא בשגגת מעשה הואיל ומביא בשגגת מעשה יביא על הקודמות תלמוד לומר אשר נשיא יחטא שחטא והרי הוא נשיא ולא שחטא ועודהו הדיוט:,ת"ר אשר נשיא יחטא יכול גזרה ת"ל אם הכהן המשיח יחטא מה להלן לכשיחטא אף כאן לכשיחטא,אמר מר יכול גזרה גזרה מהיכא תיתי,אמרי אין אשכחן דכתיב (ויקרא יד, לד) ונתתי נגע צרעת בבית ארץ אחוזתכם בשורה היא להם שנגעים באים עליהם דברי רבי יהודה רבי שמעון אומר פרט לנגעי אונסין לאו אמר רבי יהודה בשורה הכא נמי אימא גזרה היא הלכך כתיב אם,ולרבי שמעון נגעי אונסין מי לא מטמו והא תניא (ויקרא יג, ב) אדם כי יהיה מן הדבור ואילך והלא דין הוא טמא בזב וטמא בנגעים מה זב מן הדבור ואילך אף נגעים מן הדבור ואילך,לא אם אמרת בזב שכן אין מטמא באונס תאמר בנגעים שמטמאין באונס תלמוד לומר אדם כי יהיה מן הדבור ואילך רבא אמר פרט לנגעי רוחות רב פפא אמר פרט לנגעי כשפים,תנו רבנן אשר נשיא יחטא פרט לחולה משום דהוה ליה חולה אידחי ליה מנשיאותיה אמר רב אבדימי בר חמא פרט לנשיא שנצטרע שנאמר (מלכים ב טו, ה) וינגע ה' את המלך ויהי מצורע עד יום מותו וישב בבית החפשית ויותם בן המלך על הבית מדקאמר בבית החפשית מכלל דעד השתא עבד הוה,כי הא דר' גמליאל ורבי יהושע הוו אזלי בספינתא בהדי דר' גמליאל הוה פיתא בהדי רבי יהושע הוה פיתא וסולתא שלים פיתיה דר' גמליאל סמך אסולתיה דרבי יהושע אמר ליה מי הוה ידעת דהוה לן עכובא כולי האי דאיתית סולתא אמר ליה כוכב אחד לשבעים שנה עולה ומתעה את (הספינות) [הספנים] ואמרתי שמא יעלה ויתעה [אותנו],אמר ליה כל כך בידך ואתה עולה בספינה א"ל עד שאתה תמה עלי תמה על שני תלמידים שיש לך ביבשה רבי אלעזר חסמא ורבי יוחנן בן גודגדא שיודעין לשער כמה טפות יש בים ואין להם פת לאכול ולא בגד ללבוש נתן דעתו להושיבם בראש,כשעלה שלח להם ולא באו חזר ושלח ובאו אמר להם כמדומין אתם ששררה אני נותן לכם | 10a. b and thereafter sinned brings a bull. /b Does the case of one who b sinned and thereafter moved on from his anointment need to be said? /b It is obvious that he is liable to bring a bull. The Gemara answers: b Due to /b the fact b that /b the i tanna /i b teaches /b the i halakha /i b with regard to a king, that when he moved on from his sovereignty and thereafter sinned he brings. /b an offering b like /b that of b a commoner; therefore, he teaches /b the corresponding i halakha /i b with regard to an anointed /b priest: If b he sinned and thereafter moved on /b from his priesthood, b he brings a bull. /b ,§ With regard to the statement in the mishna concerning an anointed priest who sinned after he was removed from his position, the Gemara asks: b From where are these matters /b derived? The Gemara answers: It is b as the Sages taught: /b It is written with regard to the High Priest: b “And he shall sacrifice for his sin [ i ḥattato /i ] /b that he sinned” (Leviticus 4:3); this b teaches that he brings his sin-offering [ i ḥattato /i ] /b even b after he has moved on /b from his priesthood.,This derivation is necessary, as one b might /b have thought: b Could this not /b be derived through an i a fortiori /i b inference? And if a king, who brings /b a goat as his sin-offering b for the unwitting /b performance b of an action, does not bring /b a goat as b his sin-offering from /b the moment b that he has moved on /b from his sovereignty, b an anointed /b priest, b who does not bring /b a sin-offering b for the unwitting /b performance b of an action /b alone; b rather, /b he is liable b only for absence /b of awareness b of the matter /b by the court together b with unwitting /b performance b of an action, /b is it b not all the more so /b that he will not bring a bull for his sin-offering once he has moved on from the High Priesthood? Therefore, b the verse states: “And he shall sacrifice for his sin [ i ḥattato /i ] /b that he sinned”; this b teaches that he brings his sin-offering [ i ḥattato /i ] /b even b after he has moved on /b from his priesthood.,The Gemara asks: b And let a king /b who is no longer king, b too, bring /b a goat as a sin-offering b based on an i a fortiori /i /b inference: b And if an anointed /b priest, b who does not bring /b an offering b for the unwitting /b performance b of an action, brings a sin-offering after he has moved on /b from the priesthood, then with regard to b a king, who brings a sin-offering for the unwitting /b performance b of an action, is it not logical that he /b still b brings his sin-offering once he has moved on /b from his sovereignty? To counter this, b the verse states: “When a king sins” /b (Leviticus 4:22), from which it is derived: If he sins b when he is king, yes, /b he brings his sin-offering; if he sins b when he is a commoner, no, /b he does not bring his sin-offering., strong MISHNA: /strong If a king or High Priest b sinned before they were appointed, and thereafter they were appointed, /b the status of b these /b people is b like /b that of b commoners; /b they bring the sin-offering of an individual. b Rabbi Shimon says: If it became known to them, before they were appointed /b as king or High Priest, that they had sinned, b they are liable /b to bring the sin-offering of an individual, b but /b if it became known to them b after they were appointed /b as king or High Priest b they are /b completely b exempt. /b , b Who is /b the b i nasi /i ? This is a king, as it is stated: /b “When a i nasi /i sins, and performs any one b of all the mitzvot of the Lord his God /b that shall not be performed, unwittingly, and he is guilty” (Leviticus 4:22), referring to one b who has only the Lord his God over him /b and no other authority. That is only the king., strong GEMARA: /strong The mishna teaches: If a king or High Priest sinned before they were appointed, and thereafter they were appointed, the status of these people is like that of commoners. The Gemara asks: b From where are these matters /b derived? The Gemara answers: It is b as the Sages taught /b with regard to the verse: b “If the anointed priest shall sin to bring guilt” /b (Leviticus 4:3); this serves to b exclude the /b unwitting transgressions he performed b prior /b to his installation as High Priest., b As /b one b might /b have thought: b Could this not /b be derived through an i a fortiori /i b inference? And if a king, who brings /b a goat as his sin-offering b for the unwitting /b performance b of an action, does not bring /b a sin-offering b for the /b unwitting transgressions he performed b prior /b to his coronation, then with regard to b an anointed /b priest, b who brings /b his sin-offering b only for absence /b of awareness b of the matter /b by the court b with the unwitting /b performance b of an action, is it not logical that he will not bring /b his sin-offering b for the prior /b transgressions?,The Gemara rejects this: b No, if you said /b this b with regard to a king, /b that is reasonable, b as he does not bring his /b goat for a b sin-offering once he has moved on /b from his sovereignty, and instead brings the sin-offering of a commoner. b Shall you /b also b say /b this b with regard to an anointed /b priest, b who brings /b a bull for b his sin-offering once he has moved on /b from his priesthood? b Since he brings /b a bull for b his sin-offering /b even b once he has moved on /b from his priesthood, perhaps b he shall bring /b a bull as a sin-offering b for the /b unwitting transgressions he performed b prior /b to his installation as High Priest? Therefore, b the verse states: /b “If b the anointed priest shall sin,” /b from which it is derived: If b he sins when he is /b serving as b an anointed priest he brings /b a bull as his sin-offering; if he sins b when he is an ordinary /b priest b he does not bring /b a bull as his sin-offering., b And it is also taught in this way /b in a i baraita /i b with regard to a king: “When a king sins” /b (Leviticus 4:22); this serves to b exclude the /b unwitting transgressions he performed b prior /b to his coronation as king., b As /b one b might /b have thought: b Could this not /b be derived through an i a fortiori /i b inference? If an anointed /b priest, b who brings /b a bull for b his sin-offering /b even b once he has moved on /b from his priesthood, b does not bring /b his sin-offering b for the /b unwitting transgressions he performed b prior /b to his installation, then with regard to b a king, who does not bring his /b goat for a b sin-offering once he has moved on /b from his sovereignty, b is it not logical that he will not bring /b his sin-offering b for the prior /b transgressions? Apparently, there is no need for the derivation from the verse.,The Gemara notes that this inference can be rejected. b What /b is notable b about an anointed /b priest? He is notable b in that he does not bring /b a sin-offering b for the unwitting /b performance b of an action /b unless it was performed on the basis of an erroneous ruling. b Shall you say /b the same b with regard to a king, who brings /b an offering b for the unwitting /b performance b of an action /b alone, even without an erroneous ruling? b Since he brings /b an offering b for the unwitting /b performance b of an action /b alone, b shall he bring /b a bull as a sin-offering b for the /b unwitting transgressions he performed b prior /b to his coronation? Therefore, b the verse states: “When a king sins,” /b from which it is derived: In a case b where he sins and he is king, /b he brings a bull as his sin-offering, b and not /b in a case b where he sins and he is still a commoner. /b ,§ Apropos a king, b the Sages taught: /b In contrast to other cases where the verse states: If he will sin, it states concerning a king: b “When [ i asher /i ] a king sins.” /b One b might /b have thought that this is b a decree, /b i.e., that it is a given that the king will sin. Therefore, b the verse states: “If the anointed priest shall sin” /b (Leviticus 4:3). b Just as there /b the meaning is: b In the event that /b the priest b shall sin, so too here, /b the meaning is: b In the event that /b the king b shall sin. /b ,The Gemara analyzes the i baraita /i . b The Master said: /b One b might /b have thought that this is b a decree. /b The Gemara asks: b A decree? From where would this be derived? /b Why would it enter one’s mind that there would be a decree that the king must sin?,The Sages b say: Yes, /b there is a basis for that understanding, as b we find /b that type of interpretation elsewhere; b as it is written: /b “When you come into the land of Canaan, which I give to you for a possession, b and I shall place the mark of leprosy in a house of the land of your possession” /b (Leviticus 14:34). b These are tidings /b informing b them, /b i.e., the Jewish people, b that leprous marks /b will b come upon them /b when they enter Eretz Yisrael; this is b the statement of Rabbi Yehuda. Rabbi Shimon says: /b This verse serves to teach that leprosy causes ritual impurity only when its origins are divine, b to the exclusion of leprosy /b that results from b circumstances beyond one’s control, /b i.e., those that have a clear physical cause. b Didn’t Rabbi Yehuda say /b that leprosy could be b tidings, /b i.e., that there will definitely be leprosy? b Here too, /b with regard to the king, b say /b that b it is a decree /b that he will sin. b Therefore, it is written: “If /b the anointed priest shall sin,” meaning that the sin is not a given.,The Gemara asks with regard to the i baraita /i : b And according to Rabbi Shimon, do /b leprous b marks /b that result from b circumstances beyond one’s control not cause ritual impurity? But isn’t it taught /b in a i baraita /i : b “When a person shall have /b in the skin of his flesh a wool-white leprous mark or a scab” (Leviticus 13:2); these i halakhot /i apply b from /b this b statement onward, /b i.e., from the time that God gave this mitzva to the Jewish people, and these i halakhot /i do not apply to leprosy that preceded the giving of the mitzva? b And could this not /b be derived through b logical inference: /b The Torah b deemed /b one b impure in /b the case of b a i zav /i , and /b the Torah b deemed /b one b impure in /b the case of leprous b marks. Just as a i zav /i /b is ritually impure only b from the statement onward, so too, /b with regard to leprous b marks, /b there is impurity only b from that statement onward. /b There is no need for a derivation from the verse Leviticus 13:2.,The i baraita /i continues: This inference can be rejected: b No, if you said /b that b with regard to a i zav /i , /b this is reasonable, b as he does not become impure /b if his condition was caused b by circumstances beyond his control. Shall you say /b the same b with regard to /b leprous b marks, which impart ritual impurity /b when caused b by circumstances beyond one’s control? /b Therefore, b the verse states: “When a person shall have,” /b indicating that there is impurity only b from /b that b statement onward. /b In any case, it is clear that leprosy causes impurity even if it was caused by circumstances beyond his control. b Rava says /b in explanation: The phrase “and I shall place the mark of leprosy” serves b to exclude /b leprous b marks /b caused b by /b evil b spirits. Rav Pappa says /b in explanation: That phrase serves b to exclude /b leprous b marks /b caused b by sorcery. /b ,§ Apropos a king, b the Sages taught /b that when the verse states: b “When a king sins” /b (Leviticus 4:22), this serves b to exclude /b a king who is b ill. /b The Gemara asks: b Due to /b the fact b that he is ill, is he removed from his sovereignty? Rav Avdimi bar Ḥama said: /b The reference is not to all illnesses; rather, it is b to exclude a king who is afflicted with leprosy, as it is stated /b concerning King Azariah: b “And the Lord afflicted the king, so that he was a leper until the day of his death, and dwelt in an independent house. And Jotham, son of the king, was over the household, /b judging the people of the land” (II Kings 15:5). Azariah was removed from his sovereignty when he was afflicted with leprosy. The Gemara comments: b From /b the fact b that /b the verse b states: “In an independent house,” by inference /b it may be understood b that until now he was a servant, /b i.e., he was in servitude to the people.,The Gemara notes: This is b similar /b to b that /b incident b where Rabban Gamliel and Rabbi Yehoshua were traveling /b together b on a ship. Rabban Gamliel had /b sufficient b bread /b for the journey. b Rabbi Yehoshua /b also b had /b sufficient b bread, and /b additionally he had b flour. /b The journey lasted longer than expected, and b Rabban Gamliel’s bread was finished. He relied on Rabbi Yehoshua’s flour /b for nourishment. Rabban Gamliel b said to /b Rabbi Yehoshua: b Did you know /b from the outset b that we would have so substantial a delay? /b Is that the reason b that you brought flour /b with you? Rabbi Yehoshua b said to /b Rabban Gamliel: b There is one star that rises once in seventy years and misleads sailors /b at sea, causing their journeys to be extended. b And I said: Perhaps /b that star b will rise /b during our journey b and mislead us. /b ,Rabban Gamliel b said to him: So much /b wisdom is b at your /b disposal, b and you board a ship /b to earn your livelihood? Rabbi Yehoshua b said to him: Before you wonder about me, wonder about two students that you have on dry land, Rabbi Elazar Ḥisma and Rabbi Yoḥa ben Gudgeda, who /b are so wise that they b know /b how b to calculate how many drops /b of water b there are in the sea, and /b yet b they have neither bread to eat nor a garment to wear. /b Rabban Gamliel b made up his mind to seat them at the head /b of the academy., b When /b Rabban Gamliel b ascended /b to dry land, b he sent /b a messenger b to them /b to tell them to come so that he could appoint them b and they did not come. He again sent /b a messenger to them b and they came. /b Rabban Gamliel b said to them: Do you imagine that I am granting you authority, /b and since you did not want to accept the honor you did not come when I sent for you? |
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45. Babylonian Talmud, Hulin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •r. hiyya bar abba Found in books: Levine (2005) 489| 97a. שאני חלב דמפעפע,ובחלב אסור והאמר רבה בר בר חנה עובדא הוה קמיה דר' יוחנן בכנישתא דמעון בגדי שצלאו בחלבו ואתו ושיילוה לרבי יוחנן ואמר קולף ואוכל עד שמגיע לחלבו ההוא כחוש הוה,רב הונא בר יהודה אמר כוליא בחלבה הוה ושריא רבין בר רב אדא אמר כילכית באילפס הוה ואתו שיילוה לרבי יוחנן ואמר להו ליטעמיה קפילא ארמאה,אמר רבא מריש הוה קא קשיא לי הא דתניא קדרה שבשל בה בשר לא יבשל בה חלב ואם בשל בנותן טעם תרומה לא יבשל בה חולין ואם בשל בנותן טעם,בשלמא תרומה טעים לה כהן אלא בשר בחלב מאן טעים ליה השתא דאמר רבי יוחנן סמכינן אקפילא ארמאה הכא נמי סמכינן אקפילא ארמאה,דאמר רבא אמור רבנן בטעמא ואמור רבנן בקפילא | 97a. The Gemara answers: Forbidden b fat is different /b from the sciatic nerve, b because /b its flavor b permeates /b throughout the animal, unlike that of the sciatic nerve.,The Gemara challenges Rav Huna’s statement: b And /b in the case of a kid roasted b with /b its forbidden b fat, /b is the meat b forbidden? But didn’t Rabba bar bar Ḥana say: There was an incident /b that came b before Rabbi Yoḥa in the synagogue of /b the town of b Maon, where a young goat was roasted with its fat, and /b the people b came and asked Rabbi Yoḥa /b about the status of the meat, b and he said: Peel /b away the meat b and eat /b it b until /b you b reach the /b forbidden b fat? /b This indicates that the flavor of the fat does not permeate the entire animal in which it is roasted. The Gemara answers: b That /b kid b was lean /b and had so little fat that its flavor did not permeate throughout the animal., b Rav Huna bar Yehuda said: /b That b was /b a case of b a kidney /b of a young goat roasted b with its /b forbidden b fat, and /b Rabbi Yoḥa b permitted it /b to be eaten because there is a membrane that separates the fat from the kidney and prevents the fat from penetrating the kidney. b Ravin bar Rav Adda said: /b That b was /b a case of a small, non-kosher fish known as b i kilkhit /i , /b which fell b into a stewpot [ i ilpas /i ], and they came /b to b ask Rabbi Yoḥa /b about its status. b And he said to them: Let a gentile cook [ i kapeila /i ] taste it /b in order to determine whether the flavor of the non-kosher fish has permeated the entire mixture., b Rava said: Initially that which is taught /b in the following i baraita /i posed b a difficulty for me: /b With regard to b a pot in which one cooked meat, one may not cook milk in it; and if he did cook /b milk in it, the meat absorbed by the pot renders the milk forbidden if it b imparts flavor /b to the milk. Similarly, if one cooked b i teruma /i /b in a pot, one b may not cook non-sacred /b food b in it; and if one did cook /b non-sacred food in it, the absorbed i teruma /i renders the food in the pot sacred if it b imparts flavor /b to it.,Rava explains: b Granted, /b in the case of a pot used for b i teruma /i , a priest, /b who is permitted to partake of i teruma /i , b can taste /b the non-sacred food subsequently cooked in the pot in order to determine whether the i teruma /i imparted flavor to the non-sacred food. b But /b in a case where it is not known whether b meat /b imparted flavor b into milk, who can taste it? /b If the meat did impart flavor to the milk, it would be forbidden for any Jew to consume the milk. But b now that Rabbi Yoḥa said: We rely on a gentile cook /b in the case of the i kilkhit /i , b here also we rely on a gentile cook /b to taste it and say whether the meat has imparted flavor to the milk.,The Gemara summarizes the guidelines that determine when an item cooked with another item affects the status of the mixture. b Rava said: The Sages said /b that there are cases where one relies b on /b a Jew b tasting /b the food, b and the Sages said /b that there are some cases where one relies b on /b a gentile b cook /b to taste the food, |
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46. Babylonian Talmud, Moed Qatan, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •r. hiyya bar abba Found in books: Levine (2005) 458| 22b. ממעט על אביו ועל אמו ממעט,על כל המתים כולן רצה חולץ רצה אינו חולץ על אביו ועל אמו חולץ,ומעשה בגדול הדור אחד שמת אביו וביקש לחלוץ וביקש גדול הדור אחר שעמו לחלוץ ונמנע ולא חלץ,אמר אביי גדול הדור רבי גדול הדור שעמו ר' יעקב בר אחא ואיכא דאמרי גדול הדור ר' יעקב בר אחא גדול הדור שעמו רבי,בשלמא למ"ד גדול הדור שעמו רבי היינו דנמנע ולא חלץ,אלא למ"ד רבי יעקב בר אחא אמאי נמנע ולא חלץ רשב"ג נשיא הוה וכולי עלמא מיחייבי למיחלץ קשיא,על כל המתים כולן מסתפר לאחר ל' יום על אביו ועל אמו עד שיגערו בו חבריו על כל המתים כולן נכנס לבית השמחה לאחר ל' יום על אביו ועל אמו לאחר י"ב חדש,אמר רבה בר בר חנה ולשמחת מריעות מיתיבי ולשמחה ולמריעות ל' יום קשיא,אמימר מתני הכי אמר רבה בר בר חנה ולשמחת מריעות מותר ליכנס לאלתר והא תניא לשמחה שלשים ולמריעות שלשים,ל"ק הא באריסותא הא בפורענותא,על כל המתים כולן קורע טפח על אביו ועל אמו עד שיגלה את לבו א"ר אבהו מאי קרא (שמואל ב א, יא) ויחזק דוד בבגדיו ויקרעם ואין אחיזה פחות מטפח,על כל המתים כולן אפילו לבוש עשרה חלוקין אינו קורע אלא עליון על אביו ועל אמו קורע את כולן ואפיקרסותו אינה מעכבת,אחד האיש ואחד אשה ר"ש בן אלעזר אומר האשה קורעת את התחתון ומחזירתו לאחוריה וחוזרת וקורעת את העליון,על כל המתים כולן רצה מבדיל קמי שפה שלו רצה אינו מבדיל על אביו ועל אמו מבדיל,רבי יהודה אומר כל קריעה שאינו מבדיל קמי שפה שלו אינו אלא קרע של תיפלות אמר רבי אבהו מ"ט דר' יהודה דכתיב (מלכים ב ב, יב) ויחזק בבגדיו ויקרעם לשנים קרעים ממשמע שנאמר ויקרעם איני יודע שהן לשנים אלא שנראין קרועים כשנים,על כל המתים כולן שולל לאחר שבעה ומאחה לאחר שלשים על אביו ועל אמו שולל לאחר ל' ואינו מאחה לעולם והאשה שוללתו לאלתר מפני כבודה,כי אתא רבין א"ר יוחנן על כל המתים רצה קורע ביד רצה קורע בכלי על אביו ועל אמו ביד,וא"ר חייא בר אבא א"ר יוחנן על כל המתים כולן מבפנים על אביו ועל אמו קורע מבחוץ אמר רב חסדא וכן לנשיא,מיתיבי לא הושוו לאביו ולאמו אלא לאיחוי בלבד,מאי לאו אפילו לנשיא לא לבר מנשיא,נשיאה שכיב א"ל רב חסדא (לרב חנן בר רבא) כפי אסיתא וקום עלה ואחוי קריעה לעלמא,על חכם חולץ מימין על אב ב"ד משמאל על נשיא מכאן ומכאן,ת"ר חכם שמת בית מדרשו בטל אב ב"ד שמת כל בתי מדרשות שבעירו בטילין ונכנסין לביהכ"נ ומשנין את מקומן היושבין בצפון יושבין בדרום היושבין בדרום יושבין בצפון נשיא שמת בתי מדרשות כולן בטילין ובני הכנסת נכנסין לבית הכנסת | 22b. b reduce /b it. b In /b the case of b his father or mother, /b he must always b reduce /b his business., b With regard to all /b other b deceased /b relatives, if the mourner b wishes, he may remove /b his garment from one of his shoulders, and if b he wishes /b not to remove it, b he need not remove /b it. However, b in /b the case of b his father or mother, he /b must always b remove /b his garment from one of his shoulders.,There was b an incident when the father of a leading authority of /b his b generation died, and /b the authority b wished to remove /b his garment from one shoulder. b Another leading authority of the generation /b also b wished to remove /b his own garment together b with him, /b in order to join him in his mourning, b but /b due to this the first person b refrained and did not remove /b his garment, so that his colleague would not remove his garment as well., b Abaye said: The leading authority of the generation /b mentioned here is b Rabbi /b Yehuda HaNasi, and b the leading authority of the generation /b who was b with him /b was b Rabbi Ya’akov bar Aḥa. And some say: The leading authority of the generation /b was b Rabbi Ya’akov bar Aḥa, /b and b the leading authority of the generation /b who was b with him /b was b Rabbi /b Yehuda HaNasi.,The Gemara examines this issue: b Granted, according to the one who said /b that b the leading authority of the generation /b who was b with him was Rabbi /b Yehuda HaNasi, b this is /b the reason that b he refrained and did not remove /b his garment from his shoulder. That is to say, Rabbi Ya’akov bar Aḥa refrained from doing so because he did not wish to cause the i Nasi /i to remove his own garment., b But according to the one who said /b that it is b Rabbi Ya’akov bar Aḥa /b who was the leader of the generation with him, b why did /b Rabbi Yehuda HaNasi b refrain and not remove /b his garment from his shoulder? b Rabban Shimon ben Gamliel, /b the father of Rabbi Yehuda HaNasi, was also b the i Nasi /i , and everyone is required to remove /b his garment from his shoulder for him, as was the accepted practice. Therefore, Rabbi Ya’akov bar Aḥa would also have been required to bare his shoulder. Why, then, did Rabbi Yehuda HaNasi prevent him from doing so? The Gemara concludes: Indeed b this /b is b difficult. /b ,§ The Gemara returns to the continuation of the i baraita /i : b With regard to all deceased /b relatives except for parents, b one may cut his hair after thirty days. In /b the case of b one’s father or mother, /b one may not cut his hair b until his colleagues have rebuked him /b for his hair being too long. b With regard to all /b other b deceased /b relatives, b he may enter a place /b where b a joyous /b celebration is taking place b after thirty days; in /b the case of b his father or mother, /b he may enter such a place only b after twelve months. /b , b Rabba bar bar Ḥana said: /b The ruling that a mourner may enter a house of joy after thirty days applies specifically b to a joyous social gathering, /b that is to say, to the joyous meals that a group of friends would eat together, each taking a turn hosting. But this ruling does not apply to a large joyous occasion, such as a wedding feast. The Gemara b raises an objection /b from a i baraita /i which adds: b And /b also b for joyous social gatherings, thirty days. /b This implies that when the i baraita /i speaks of joyous celebrations without further specification, it is not referring to joyous social gatherings, but even to weddings and other joyous occasions. The Gemara concludes: Indeed, b it /b is b difficult. /b , b Ameimar taught /b the previous discussion b as follows: Rabba bar bar Ḥana said /b an alternative version of the discussion: b For a joyous social gathering one is permitted to enter immediately. /b The Gemara poses a question: b But isn’t it taught /b in a i baraita /i : b For joyous celebrations and for joyous social gatherings, /b one must wait b thirty /b days?,The Gemara answers: b This is not difficult. This /b ruling, of the i baraita /i , is referring b to an initial /b gathering, when the mourner is the first in the group of friends to host. The i baraita /i teaches that in such a situation the mourner is required to wait thirty days before doing so. b That /b ruling, of Rabba bar bar Ḥana, is referring b to a reciprocal /b gathering. The mourner’s friends have already hosted these gatherings, and now it is his turn to host. Since he is required to host such a gathering for his colleagues, he need not postpone it. Rather, he may host the group immediately.,The i baraita /i continues: b With regard to all /b other b deceased /b relatives, b one rends /b his garment the length b of a handbreadth, /b and that suffices. b In /b the case of b his father or mother, /b he must rend his garment b until he reveals his heart. Rabbi Abbahu said: What is the verse /b that teaches that the rent must be a handbreadth? b “And David took hold of his clothes and rent them” /b (II Samuel 1:11), b and taking hold cannot /b be done for a garment b less than a handbreadth. /b ,The i baraita /i teaches further: b With regard to all /b other deceased relatives, b even if he is wearing ten garments, /b one on top of the other, b he rends only /b his b outer /b garment. But b in /b the case of b his father or mother, he must rend them all. /b Failure to rend b his undergarment, /b however, b does not invalidate /b the fulfillment of the mitzva., b Both a man and a woman /b are required to rend their garments. b Rabbi Shimon ben Elazar says: A woman /b first b rends /b her b inner /b garment b and turns /b it b around, /b so that the tear is b on her back. And /b only b afterward /b does b she rend /b her b outer /b garment, so that she does not expose her chest., b With regard to all /b other b deceased /b relatives, if b one wishes he may rip apart /b his garment b on the hem, /b rather than merely expanding the neck hole, so that the tear stands out distinctly from the opening of the garment. If he b wishes /b not to do this, b he does not rip apart /b the hem in this manner. That is to say, one may simply enlarge the neck hole, although rending a garment in this way makes the tear less prominent. b In /b the case of b one’s father or mother, /b however, b he must /b always b rip apart /b the hem., b Rabbi Yehuda says: Any rending that does not rip apart /b his garment b on the hem /b of the garment b is nothing other than a frivolous rent /b of no significance, as it must be evident that one has rent his garment in mourning and that the rent is not merely an imperfection in the garment. b Rabbi Abbahu said: What is the reason /b for b Rabbi Yehuda’s /b opinion? b As it is written: “And he took hold of his own clothes and he rent them in two pieces” /b (II Kings 2:12). b From that which is stated: “And he rent,” do I not know that /b he rent them b in two? Rather, /b these words teach b that /b the rent clothes must b appear as if they were torn into two /b pieces, i.e., the tear must be obvious and visible.,The i baraita /i continues: b With regard to all /b other b deceased /b relatives, b one may tack /b the tear with rough stitches b after seven days, and one may join /b the edges more carefully b after thirty /b days. But b in /b the case of b one’s father or mother, he may tack /b the tear only b after thirty days, and he may never /b again b join /b the edges more carefully. b A woman, /b however, b may tack /b the tear b immediately, due to her honor, /b for it would be dishonorable for her to be seen with torn garments., b When Ravin came /b from Eretz Yisrael to Babylonia, b he said that Rabbi Yoḥa said: With regard to all /b other b deceased /b relatives, b if one wishes, he may rend /b his garment b with /b his b hand; /b and if b he wishes, he may rend /b it b with a utensil /b in a way that will preserve it. But b in /b the case of b his father or mother, /b he must rend his garment b with his hand /b in a manner that will utterly ruin it., b And Rabbi Ḥiyya bar Abba said that Rabbi Yoḥa said: With regard to all /b other b deceased /b relatives, one rends his garment b on the inside, /b meaning, he rends his inner garment and not necessarily his outermost garment. b In /b the case of b one’s father or mother, /b however, b he must rend /b the garment b on the outside, /b i.e., the outermost garment. b Rav Ḥisda said: And likewise, over a i Nasi /i , /b one is required to rend his garment as he does over his father.,The Gemara b raises an objection /b from a i baraita /i in which it was taught: The i halakhot /i of rending for the death of other people referred to in the i baraita /i , e.g., a i Nasi /i , a president of the court, or one’s teacher, b were likened to /b the i halakhot /i of rending for b one’s father or mother only with regard to /b the issue of carefully b rejoining /b the edges of the rent, as in all of these cases it is prohibited to mend one’s garment with precise stitches., b What, is /b this i baraita /i b not /b also referring b even /b to one who rends his garment b for the i Nasi /i ? /b The Gemara rejects this: b No, /b the i baraita /i is referring to the other people, b aside /b from one who rends his garment for the i Nasi /i , as rending for the i Nasi /i is the same as rending for one’s father with regard to all aspects of the rending.,It was related that the b i Nasi /i died, /b and b Rav Ḥisda said to Rav Ḥa bar Rava: Turn the mortar over and stand on it, and show /b the b rent to everyone. /b Everyone will then rend his garment in this manner, as everyone is required to rend his garment over the death of the i Nasi /i .,§ It was further taught: b For /b mourning b a Sage, one removes /b his garment b from the right /b shoulder. b For /b the b president of the court /b he removes his garment b from the left /b shoulder. b For /b the b i Nasi /i /b he removes his garment b from here and from here, /b from both shoulders., b The Sages taught /b the following i baraita /i : When b a Sage dies, his study hall ceases /b its regular study as a sign of mourning over him. When b the president of the court dies, all of the study halls in his city cease /b their regular study, and everyone b enters the synagogue and changes their places /b there as a sign of mourning over him. b Those who /b ordinarily b sit in the north /b should b sit in the south, and those who /b ordinarily b sit in the south /b should b sit in the north. /b When b a i Nasi /i dies, all study halls cease /b their regular study. On Shabbat, b the members of the synagogue enter the synagogue /b for public Torah reading, which requires a congregation of ten, |
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47. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Levine (2005) 458| 14a. בטלו דיני קנסות מישראל שפעם אחת גזרה מלכות הרשעה גזירה על ישראל שכל הסומך יהרג וכל הנסמך יהרג ועיר שסומכין בה תיחרב ותחומין שסומכין בהן יעקרו,מה עשה יהודה בן בבא הלך וישב לו בין שני הרים גדולים ובין שתי עיירות גדולות ובין שני תחומי שבת בין אושא לשפרעם וסמך שם חמשה זקנים ואלו הן ר"מ ור' יהודה ור' שמעון ור' יוסי ור' אלעזר בן שמוע רב אויא מוסיף אף ר' נחמיה,כיון שהכירו אויביהם בהן אמר להן בניי רוצו אמרו לו רבי מה תהא עליך אמר להן הריני מוטל לפניהם כאבן שאין לה הופכים אמרו לא זזו משם עד שנעצו בו שלש מאות לונביאות של ברזל ועשאוהו ככברה,רבי יהודה בן בבא אחריני הוו בהדיה והאי דלא חשיב להו משום כבודו דרבי יהודה בן בבא ור"מ ר' יהודה בן בבא סמכיה והא אמר רבה בר בר חנה אמר רבי יוחנן כל האומר ר"מ לא סמכו ר' עקיבא אינו אלא טועה סמכיה ר' עקיבא ולא קיבלו סמכיה ר' יהודה בן בבא וקיבלו,אמר רבי יהושע בן לוי אין סמיכה בחוצה לארץ מאי אין סמיכה אילימא דלא דייני דיני קנסות כלל בחוצה לארץ והא תנן סנהדרין נוהגת בין בארץ ובין בחוצה לארץ אלא דלא סמכינן בחוצה לארץ,פשיטא סומכין בחוצה לארץ ונסמכין בארץ הא אמרינן דלא אלא סומכין בארץ ונסמכין בחוצה לארץ מאי,ת"ש דרבי יוחנן הוה מצטער עליה דרב שמן בר אבא דלא הוה גבייהו דליסמכיה ר"ש בן זירוד וחד דעימיה ומנו ר' יונתן בן עכמאי ואמרי לה רבי יונתן בן עכמאי וחד דעימיה ומנו ר"ש בן זירוד חד דהוה גבייהו סמכוהו וחד דלא הוה גבייהו לא סמכוהו,ר' חנינא ורבי הושעיא הוה קא משתקיד רבי יוחנן למיסמכינהו לא הוה מסתייעא מילתא הוה קא מצטער טובא אמרו ליה לא נצטער מר דאנן מדבית עלי קאתינן,דא"ר שמואל בר נחמן א"ר יונתן מניין שאין נסמכין לבית עלי שנאמר (שמואל א ב, לב) לא יהיה זקן בביתך כל הימים מאי זקן אילימא זקן ממש והכתיב (שמואל א ב, לג) כל מרבית ביתך ימותו אנשים אלא סמיכה,רבי זירא הוה מיטמר למיסמכיה דאמר רבי אלעזר לעולם הוי קבל וקיים כיון דשמעה להא דא"ר אלעזר אין אדם עולה לגדולה אלא א"כ מוחלין לו על כל עונותיו אמצי ליה אנפשיה,כי סמכוה לר' זירא שרו ליה הכי לא כחל ולא שרק ולא פירכוס ויעלת חן כי סמכוה לרבי אמי ולרבי אסי שרו להו הכי כל מן דין כל מן דין סמוכו לנא לא תסמכו לנא לא מסרמיטין ולא מסרמיסין ואמרי לה לא מחמיסין ולא מטורמיסין,ר' אבהו כי הוה אתי ממתיבתא לבי קיסר נפקי מטרוניתא דבי קיסר ומשריין ליה רבה דעמיה מדברנא דאומתיה בוצינא דנהורא בריך מתייך לשלם:,עריפת עגלה בשלשה: ת"ר (דברים כא, ב) ויצאו זקניך ושופטיך זקניך שנים שופטיך שנים ואין ב"ד שקול מוסיפין עליהן עוד אחד הרי כאן חמשה דברי ר' יהודה רבי שמעון אומר זקניך שנים ואין ב"ד שקול מוסיפין עליהם עוד אחד הרי כאן שלשה,ור"ש האי שופטיך מאי עביד ליה ההוא מיבעי ליה למיוחדין שבשופטיך ור' יהודה מזקני זקניך נפקא,ור"ש אי מזקני הוה אמינא זקני השוק כתב רחמנא זקניך ואי כתיב זקניך הוה אמינא סנהדרי קטנה כתב רחמנא ושופטיך ממיוחדין שבשופטיך ורבי יהודה גמר זקני זקני מוסמכו זקני העדה את ידיהם מה להלן מיוחדין שבעדה אף כאן מיוחדין שבזקניך,אי יליף לילף כולה מהתם זקניך ושופטיך למה לי אלא וי"ו ושופטיך למניינא ורבי שמעון וי"ו לא דריש,אלא מעתה ויצאו שנים ומדדו שנים לרבי יהודה הרי תשעה לרבי שמעון שבעה ההוא מיבעי ליה לכדתניא ויצאו הן ולא שלוחן ומדדו שאפילו נמצא | 14a. b the laws of fines would have ceased /b to be implemented b from /b among b the Jewish people, /b as they would not have been able to adjudicate cases involving these laws due to a lack of ordained judges. This is b because /b at b one time the wicked kingdom /b of Rome b issued decrees of religious persecution against the Jewish people /b with the aim of abolishing the chain of ordination and the authority of the Sages. They said b that anyone who ordains /b judges b will be killed, and anyone who is ordained will be killed, and the city in which they ordain /b the judges b will be destroyed, and /b the signs identifying b the boundaries /b of the city b in which they ordain /b judges b will be uprooted. /b These measures were intended to discourage the Sages from performing or receiving ordination due to fear for the welfare of the local population., b What did /b Rabbi b Yehuda ben Bava do? He went and sat between two large mountains, between two large cities, and between two Shabbat boundaries: Between Usha and Shefaram, /b i.e., in a desolate place that was not associated with any particular city so that he not endanger anyone not directly involved, b and there he ordained five elders. And they were: Rabbi Meir, and Rabbi Yehuda, and Rabbi Shimon, and Rabbi Yosei, and Rabbi Elazar ben Shammua. Rav Avya adds /b that b Rabbi Neḥemya /b was b also /b among those ordained. This incident indicates that ordination can be performed by a single Sage., b When their enemies discovered them, /b Rabbi Yehuda ben Bava b said to /b the newly ordained Sages: b My sons, run /b for your lives. b They said to him: My teacher, what will be with you? /b Rabbi Yehuda ben Bava was elderly and unable to run. He b said to them: /b In any case, b I am cast before them like a stone that cannot be overturned; /b even if you attempt to assist me I will not be able to escape due to my frailty, but if you do not escape without me you will also be killed. People b say /b about this incident: The Roman soldiers b did not move from there until they had inserted three hundred iron spears /b [ b i lunkhiyot /i /b ] b into him, making him /b appear b like a sieve /b pierced with many holes.,This proof is refuted: There may b have been other /b Sages performing the ordination b with Rabbi Yehuda ben Bava, /b who were added in order to reach the quota of three Sages, b and this /b fact b that they were not mentioned is due to the honor of Rabbi Yehuda ben Bava, /b who was the greatest among them. The Gemara asks: b And /b with regard to b Rabbi Meir, /b did b Rabbi Yehuda ben Bava /b actually b ordain him? But doesn’t Rabba bar bar Ḥana say /b that b Rabbi Yoḥa says: Anyone who says that Rabbi Akiva did not ordain Rabbi Meir is nothing other than mistaken. /b The Gemara answers: b Rabbi Akiva /b in fact b ordained /b Rabbi Meir, b but /b the people b did not accept /b the appointment, as Rabbi Meir was still very young. Therefore, some time later, b Rabbi Yehuda ben Bava ordained him /b a second time, b and they accepted it. /b ,§ b Rabbi Yehoshua ben Levi says: There is no ordination outside of Eretz /b Yisrael. The Gemara asks: b What /b is the meaning of: b There is no ordination? If we say that they may not adjudicate /b cases involving b laws of fines at all outside of Eretz /b Yisrael, that is difficult: b Didn’t we learn /b in a mishna ( i Makkot /i 7a): The b Sanhedrin /b and its authority b functions both in Eretz /b Yisrael b and outside of Eretz /b Yisrael? b Rather, /b the intention is b that we do not ordain /b judges b outside of Eretz /b Yisrael.,The Gemara comments: It is b obvious /b that if b those ordaining /b the new judges were b outside of Eretz /b Yisrael, b and those being ordained /b were b inside Eretz /b Yisrael, b we say that /b they may b not /b perform the ordination. b But /b if b those ordaining /b the new judges were b inside Eretz /b Yisrael, b and those being ordained /b were b outside of Eretz /b Yisrael, b what /b is the i halakha /i ? May ordination be conferred from a distance in this situation?,The Gemara clarifies: b Come /b and b hear /b a resolution to the dilemma from the fact b that Rabbi Yoḥa was distressed concerning Rav Shemen bar Abba, as /b the latter b was not with /b the other Sages at the time they received the consent of the i Nasi /i b so that /b Rabbi Yoḥa b could ordain him. /b In addition, concerning b Rabbi Shimon ben Zeirud and one who was with him, /b the Gemara interjects: b And who is he? Rabbi Yoḥa ben Akhmai. And some say /b that it was b Rabbi Yoḥa ben Akhmai and one who was with him; /b the Gemara interjects: b And who is he? Rabbi Shimon ben Zeirud. /b The Gemara continues: Although these two Sages were equal in stature, the Sages b ordained /b only the b one who was with them /b in Eretz Yisrael, b and they did not ordain /b the other b one, who was not with them. /b This indicates that ordination can be granted only in Eretz Yisrael.,The Gemara relates several other incidents with regard to ordination. b Rabbi Yoḥa persistently tried to ordain Rabbi Ḥanina and Rabbi Hoshaya, /b as they were scholars and righteous people. But b he was not successful /b with regard to b the matter, /b as various incidents repeatedly interfered with his plan, and b he was very distressed /b about this. b They said to him: Do not be distressed, /b our b Master, as we come from, /b i.e., are descendants of, b the house of /b the High Priest b Eli. /b , b As Rabbi Shmuel bar Naḥman says /b that b Rabbi Yonatan says: From where /b is it known b that there /b are b not /b to be b ordained /b Sages b from the house of Eli? As it is stated /b with regard to the house of Eli: b “And there shall not be an elder in your house forever” /b (I Samuel 2:32). The Gemara explains: b What /b is the meaning of b “elder” /b in this verse? b If we say /b it means b an actual elder, /b meaning an old person, b but isn’t it /b already b written: “And all those raised in your house shall die young men” /b (I Samuel 2:33)? b Rather, /b the term “elder” is an honorary term for a Sage, and it means that b ordination /b will not be granted to descendants of the House of Eli.,The Gemara relates: b Rabbi Zeira would /b habitually b hide /b himself b so /b that b they would /b not b ordain him. /b He did this due to the fact b that Rabbi Elazar said: Always be obscure and /b remain b alive, /b meaning the more humble and unknown you make yourself, the longer you will live. b When he heard that /b which b Rabbi Elazar /b also b said: A person does not rise to greatness unless all his sins are forgiven, /b he understood that there are also benefits to greatness, and b he presented himself /b to the i Nasi /i in order that he would ordain him.,The Gemara relates: b When they ordained Rabbi Zeira /b the Sages who were present at the ceremony b sang to him this /b paean of praise traditionally sung to a bride at her wedding: She wears b no blue eye shadow and no rouge /b on her face b and no hair dye, and /b nevertheless b she radiates grace. /b The bride is described as so beautiful that she does not need any cosmetics or adornments, and metaphorically Rabbi Zeira is praised as exceptionally and recognizably qualified for his appointment. Similarly, b when they ordained Rabbi Ami and Rabbi Asi, they sang to them this /b paean of praise: b Anyone like these, anyone like these, ordain for us, /b as they epitomized the ideal candidate for ordination. But b do not ordain for us /b those counted b among the rags [ i misarmitin /i ] or among the distorters [ i misarmisin /i ]. And some say /b that they said: Do b not /b ordain for us those counted b among the robbers [ i meḥamisin /i ] or among the tramplers [ i miturmisin /i ]. /b ,Since the songs composed for various Sages were mentioned, the Gemara also recounts that b when Rabbi Abbahu would come from the yeshiva to the house of the emperor, the ladies from the emperor’s house would go out and sing before him: O great one of his people, leader of his nation, illuminating candle, may your arrival be blessed in peace. /b ,§ The mishna teaches that b the breaking of the heifer’s neck /b is performed b in /b front of a panel of b three /b judges, and that Rabbi Yehuda says there must be five judges. b The Sages taught /b in a i baraita /i : The verse states: b “And your elders and your judges shall go out /b and they shall measure to the cities that are around the corpse” (Deuteronomy 21:2). b “Your elders” /b is in the plural, which indicates a minimum of b two, /b and b “your judges” /b is also plural, indicating another b two, and /b as b a court may not /b be composed of b an even /b number of judges, b they add an additional one to them, /b so b there are five /b judges b here; /b this is b the statement of Rabbi Yehuda. Rabbi Shimon says: “Your elders,” /b indicate b two, and /b as b a court may not /b be composed of b an even /b number of judges, b they add an additional one to them, /b so b there are three /b judges b here. /b ,The Gemara asks: b But /b according to b Rabbi Shimon, what does he do with this /b extra expression: b “Your judges”? /b The Gemara answers: b He requires it to /b teach that these judges must be of b the unique ones among your judges, /b meaning that they must be members of the Sanhedrin. The Gemara asks: b And /b how does b Rabbi Yehuda /b derive the i halakha /i that the judges must be members of the Sanhedrin? He b derives /b it b from /b the fact that the verse did not merely state: b “Elders,” /b but rather: b “Your elders,” /b which indicates the elders that are unique to all of the Jewish people, meaning the Sages of the Sanhedrin., b And /b how does b Rabbi Shimon /b respond to this claim? He holds that b had /b the verse written only: b “Elders,” I would say /b that the verse is referring to any b elders /b in b the marketplace /b who are not members of the Sanhedrin. Therefore, b the Merciful One writes: “Your elders.” And if it was written: “Your elders,” I would say /b that it is referring to members of b a lesser Sanhedrin. /b Therefore, b the Merciful One writes: “And your judges,” /b to indicate that they must be of b the unique ones among your judges. And /b how would b Rabbi Yehuda /b respond to this claim? b He learns /b it by means of a verbal analogy b from /b the word b “elders” /b written in this verse and the word b “elders” /b written in the verse: b “And the elders of the congregation shall lay their hands /b on the head of the bull” (Leviticus 4:15). b Just as there /b it is referring to b the unique ones of the congregation, so too here, /b it is referring to b the unique ones among your elders. /b ,The Gemara asks: b If he learns /b this verbal analogy, b he should learn all of it, /b i.e., the entire i halakha /i , including the number of judges as well as their rank, b from there, /b i.e., the verse in Leviticus, and if so b why do I /b need the extra expressions: b “Your elders” /b and: b “And your judges”? Rather, /b certainly he does not accept this verbal analogy. Rather, he holds that the additional letter b i vav /i , /b corresponding to the word “and” in the expression: b “And your judges,” /b is there b for the tally, /b meaning that the expression “your judges” teaches that they must be members of the Great Sanhedrin, and the additional i vav /i serves to add an additional two to the number of judges. b And /b how does b Rabbi Shimon /b respond to that? b He does not expound /b the additional letter b i vav /i . /b ,The Gemara asks: b If that is so, /b if the verbs in the plural form are each understood as adding an additional two judges, then the expression: b “And they shall go out,” /b in the continuation of the verse (Deuteronomy 21:2) indicates another b two, /b and the expression: b “And they shall measure,” /b adds another b two, /b meaning that according b to Rabbi Yehuda there /b should be b nine /b judges, and according b to Rabbi Shimon, seven. /b The Gemara answers: b He needs this /b exposition b for that which is taught /b in a i baraita /i : The verse states: b “And they shall go out,” /b to emphasize that b they /b must go out, b and not their agents, /b and the verse states: b “And they shall measure,” /b to teach that this measurement is itself a mitzva, such b that even /b if the corpse b is found /b |
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48. Babylonian Talmud, Sotah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Levine (2005) 458| 21a. הן תהוי ארכא לשלותיך וכתיב (דניאל ד, כה) כלא מטא על נבוכדנצר מלכא וכתיב (דניאל ד, כו) לקצת ירחין תרי עשר,לעולם רבי ישמעאל ואשכח קרא דאמר ותני דכתיב (עמוס א, יא) כה אמר ה' על שלשה פשעי אדום,ומאי אע"פ שאין ראיה לדבר זכר לדבר דלמא שאני עובדי כוכבים דלא מפקיד דינא עלייהו,ויש זכות תולה ג' שנים כו' זכות דמאי אילימא זכות דתורה הא אינה מצווה ועושה היא אלא זכות דמצוה,זכות דמצוה מי מגנא כולי האי והתניא את זו דרש רבי מנחם בר יוסי (משלי ו, כג) כי נר מצוה ותורה אור תלה הכתוב את המצוה בנר ואת התורה באור את המצוה בנר לומר לך מה נר אינה מגינה אלא לפי שעה אף מצוה אינה מגינה אלא לפי שעה,ואת התורה באור לומר לך מה אור מגין לעולם אף תורה מגינה לעולם ואומר (משלי ו, כב) בהתהלכך תנחה אותך וגו' בהתהלכך תנחה אותך זה העוה"ז בשכבך תשמור עליך זו מיתה והקיצות היא תשיחך לעתיד לבא,משל לאדם שהיה מהלך באישון לילה ואפילה ומתיירא מן הקוצים ומן הפחתים ומן הברקנים ומחיה רעה ומן הליסטין ואינו יודע באיזה דרך מהלך,נזדמנה לו אבוקה של אור ניצל מן הקוצים ומן הפחתים ומן הברקנים ועדיין מתיירא מחיה רעה ומן הליסטין ואינו יודע באיזה דרך מהלך כיון שעלה עמוד השחר ניצל מחיה רעה ומן הליסטין ועדיין אינו יודע באיזה דרך מהלך הגיע לפרשת דרכים ניצל מכולם,ד"א עבירה מכבה מצוה ואין עבירה מכבה תורה שנאמר (שיר השירים ח, ז) מים רבים לא יוכלו לכבות את האהבה,א"ר יוסף מצוה בעידנא דעסיק בה מגנא ומצלא בעידנא דלא עסיק בה אגוני מגנא אצולי לא מצלא תורה בין בעידנא דעסיק בה ובין בעידנא דלא עסיק בה מגנא ומצלא,מתקיף לה רבה אלא מעתה דואג ואחיתופל מי לא עסקי בתורה אמאי לא הגינה עלייהו אלא אמר רבא תורה בעידנא דעסיק בה מגנא ומצלא בעידנא דלא עסיק בה אגוני מגנא אצולי לא מצלא מצוה בין בעידנא דעסיק בה בין בעידנא דלא עסיק בה אגוני מגנא אצולי לא מצלא,רבינא אמר לעולם זכות תורה ודקאמרת אינה מצווה ועושה נהי דפקודי לא מפקדא באגרא דמקרין ומתניין בנייהו ונטרן להו לגברייהו עד דאתו מבי מדרשא מי לא פלגאן בהדייהו,מאי פרשת דרכים א"ר חסדא זה ת"ח ויום מיתה רב נחמן בר יצחק אמר זה ת"ח ויראת חטא מר זוטרא אמר זה ת"ח דסלקא ליה שמעתתא אליבא דהלכתא,ד"א עבירה מכבה מצוה ואין עבירה מכבה תורה א"ר יוסף דרשיה רבי מנחם בר יוסי להאי קרא כי סיני ואילמלא דרשוה דואג ואחיתופל הכי לא רדפו בתר דוד דכתיב (תהלים עא, יא) לאמר אלהים עזבו וגו',מאי דרוש (דברים כג, טו) ולא יראה בך ערות דבר וגו' והן אינן יודעין שעבירה מכבה מצוה ואין עבירה מכבה תורה,מאי (שיר השירים ח, ז) בוז יבוזו לו אמר עולא לא כשמעון אחי עזריה ולא כר' יוחנן דבי נשיאה,אלא כהלל ושבנא דכי אתא רב דימי אמר הלל ושבנא אחי הוו הלל עסק בתורה שבנא עבד עיסקא לסוף א"ל תא נערוב וליפלוג יצתה בת קול ואמרה (שיר השירים ח, ז) אם יתן איש את כל הון ביתו וגו' | 21a. b and then there shall be an extension to your tranquility” /b (Daniel 4:24). b And it is written: “All this came upon King Nebuchadnezzar” /b (Daniel 4:25), b and it is written /b in the following verse that this occurred: b “At the end of twelve months” /b (Daniel 4:26). None of the opinions in the i baraita /i are in accordance with the mishna’s statement that merit can delay punishment for up to three years.,The Gemara answers: b Actually, /b the mishna is in accordance with the opinion of b Rabbi Yishmael, /b who states that merit delays punishment for one year, b and he found a verse which states and repeats /b the possibility that punishment can be delayed, indicating that merit can delay punishment up to three times, b as it is written: “Thus says the Lord: For three transgressions of Edom, /b yes, but for four, I will not reverse it” (Amos 1:11). Punishment can therefore be delayed for three consecutive periods of one year.,The Gemara asks: b And what /b does Rabbi Yishmael mean by stating: b Although there is no /b explicit b proof for the concept /b of merit delaying punishment for twelve months, there is b an allusion to the concept? /b The verses he cites state explicitly that punishment can be delayed for twelve months. The Gemara answers: The proof is not explicit, as b perhaps gentiles are different, as /b swift b judgment is not administered upon them /b as readily as it is upon the Jewish people, with whom God is more precise in executing judgment.,§ The mishna states: b And there is a merit /b that b delays /b punishment for b three years. /b The Gemara asks: b Which merit /b can delay the punishment of a i sota /i ? b If we say /b it is the b merit of /b the b Torah /b that she has studied; b but /b a woman who studies Torah b is /b one who is b not commanded /b to do so b and performs /b a mitzva, whose reward is less than that of one who is obligated? Therefore, it would be insufficient to suspend her punishment. b Rather, /b perhaps it is the b merit of a mitzva /b that she performed.,The Gemara asks: b Does /b the b merit of a mitzva protect /b one b so much /b as to delay her punishment? b But isn’t it taught /b in a i baraita /i : b Rabbi Menaḥem bar Yosei interpreted this /b verse b homiletically: “For the mitzva is a lamp and the Torah is light” /b (Proverbs 6:23). b The verse associates the mitzva with a lamp and the Torah with /b the b light /b of the sun. b The mitzva /b is associated b with a lamp /b in order b to say to you: Just as a lamp does not protect /b one by its light extensively but b only temporarily, /b while the lamp is in one’s hand, b so too, a mitzva protects /b one b only temporarily, /b i.e., while one is performing the mitzva., b And the Torah /b is associated b with light /b in order b to say to you: Just as /b the b light /b of the sun b protects /b one b forever, so too, /b the b Torah /b one studies b protects /b one b forever; and it states /b in the previous verse with regard to the Torah: b “When you walk, it shall lead you; /b when you lie down, it shall watch over you; and when you awake, it shall talk with you” (Proverbs 6:22). The Gemara explains: b “When you walk, it shall lead you”; this is /b referring to when one is in b this world. “When you lie down, it shall watch over you”; this is /b referring to the time of b death, /b when one lies in his grave. b “And when you awake, it shall talk with you”; /b this is referring b to the time to come /b after the resurrection of the dead. The Torah that one studies protects and guides him both in this world and in the next world.,This can be illustrated by b a parable, /b as it is comparable b to a man who is walking in /b the b blackness of night and the darkness, and he is afraid of the thorns, and of the pits, and of the thistles, /b which he cannot see due to the darkness. b And /b he is also afraid b of /b the b wild animals and of the bandits /b that lurk at night, b and he does not know which way he is walking. /b ,If b a torch of fire comes his way, /b which is analogous to a mitzva, b he is safe from the thorns and from the pits and from the thistles, but he is still afraid of /b the b wild animals and of the bandits, and /b still b does not know which way he is walking. Once the light of dawn rises, /b which is analogous to Torah study, b he is safe from /b the b wild animals and from the bandits, /b which no longer roam the roads, b but he still does not know which way he is walking. /b If b he arrives at a crossroads /b and recognizes the way, b he is saved from all of them. /b , b Alternatively, /b the verse associates the mitzva with a lamp and the Torah with the light of the sun in order to teach that b a transgression extinguishes /b the merit of b a mitzva /b one performed, b but a transgression does not extinguish /b the merit of the b Torah /b one studied, b as it is stated: “Many waters cannot extinguish the love, /b neither can the floods drown it” (Song of Songs 8:7). The Torah is compared to love several times in the Song of Songs. One can conclude from the i baraita /i that the merit of performing a mitzva is insufficient to suspend punishment., b Rav Yosef said /b that with regard to b a mitzva, at the time when one is engaged in its /b performance it b protects /b one from misfortune b and saves /b one from the evil inclination; b at the time when one is not engaged in its /b performance, it b protects /b one from misfortune but it b does not save /b one from the evil inclination. With regard to b Torah /b study, b both at the time when one is engaged in it and at the time when one is not engaged in it, /b it b protects /b one from misfortune b and saves /b one from the evil inclination. Therefore, the merit of the woman’s mitzvot does protect her from misfortune and delay her punishment., b Rabba objects to this /b explanation: b If that is so, /b then with regard to b Doeg /b (see I Samuel, chapters 21–22) b and Ahithophel /b (see II Samuel, chapter 16), who were both wise scholars despite their wickedness, b did they not engage in the /b study of b Torah? Why did /b it b not protect them /b from sinning? b Rather, Rava said: /b With regard to b Torah /b study, b at the time when one is engaged in it, it protects and saves; at the time when one is not engaged in it, it protects /b one from misfortune but b it does not save /b one from the evil inclination. With regard to b a mitzva, both at the time when one is engaged in its /b performance b and at the time when one is not engaged in its /b performance, b it protects /b one from misfortune but it b does not save /b one from the evil inclination., b Ravina said: Actually, /b the merit that delays the punishment of the i sota /i is the b merit of Torah /b study, b and /b with regard to that b which you say, /b i.e., that b she is not commanded /b to do so b and performs /b a mitzva, the mishna is not referring to the merit of her own Torah study. b Granted, she is not commanded /b to study Torah herself; however, b in reward for causing their sons to read /b the Written Torah b and to learn /b the Mishna, b and /b for b waiting for their husbands until they come /b home b from the study hall, don’t they share /b the reward b with their /b sons and husbands? Therefore, if the i sota /i enabled her sons and husband to study Torah, the merit of their Torah study can protect her and delay her punishment.,With regard to the aforementioned parable, the Gemara asks: b What /b is the meaning of the b crossroads, /b which provide clarity? b Rav Ḥisda says: This /b is referring to b a Torah scholar and /b his b day of death. /b Due to his continued commitment to the Torah, when the time comes for him to die, it is clear to him that he will go to the place of his eternal reward. b Rav Naḥman bar Yitzḥak says: This is a Torah scholar /b who has also acquired b fear of sin, /b as his fear of sin guides him to the correct understanding of the Torah. b Mar Zutra says: This is a Torah scholar who reaches /b conclusions from b his discussion in accordance with the i halakha /i , /b as that is an indication that he is following the right path.,The i baraita /i states: b Alternatively: A transgression extinguishes /b the merit of b a mitzva, but a transgression does not extinguish /b the merit of the b Torah. Rav Yosef says: Rabbi Menaḥem bar Yosei interpreted this verse as /b it was given on Mount b Sinai, and had Doeg and Ahithophel only interpreted it in this way they would not have pursued David, as it is written: /b “For my enemies speak concerning b me…saying, God has forsaken him; /b pursue and take him, for there is none to deliver” (Psalms 71:10–11). Doeg and Ahithophel incorrectly thought that since David had sinned, his sins had extinguished his merits and God had forsaken him.,The Gemara asks: b What /b verse b did /b Doeg and Ahithophel b interpret /b incorrectly, causing them to err? They interpreted this verse: “For the Lord your God walks in the midst of your camp…to give up your enemies before you… b that He see no licentious matter in you, /b and turn away from you” (Deuteronomy 23:15), to indicate that God turns away from one who engaged in forbidden relations, and since David had sinned with Bathsheba God must have turned away from him. b But they did not know that a transgression extinguishes /b the merit of b a mitzva, but a transgression does not extinguish /b the merit of the b Torah. /b ,The Gemara interprets the continuation of the verse cited by the i baraita /i with regard to Torah study: b What /b is the meaning of: “Many waters cannot extinguish the love…if a man would give all the fortune of his house for love, b he would utterly be condemned” /b (Song of Songs 8:7)? The Torah is compared to love several times in the Song of Songs. Therefore, the verse indicates that one cannot acquire a share in the reward for Torah study with money. b Ulla says: /b The verse is b not /b speaking of individuals b like Shimon, brother of Azarya, /b whose brother Azarya supported him and enabled him to study Torah. b And /b it is b not /b speaking of individuals b like Rabbi Yoḥa of the house of the i Nasi /i , /b whom the i Nasi /i supported so that he could study Torah., b Rather, /b it is speaking of individuals b like Hillel and Shevna, as when Rav Dimi came /b to Babylonia b he said: Hillel and Shevna were brothers; Hillel engaged in Torah /b study and remained impoverished, whereas b Shevna entered into a /b business b venture /b and became wealthy. b In the end, /b Shevna b said to /b Hillel: b Come, let us join /b our wealth b together and divide /b it between us; I will give you half of my money and you will give me half of the reward for your Torah study. In response to this request b a Divine Voice issued forth and said: “If a man would give all the fortune of his house /b for love, he would utterly be condemned” (Song of Songs 8:7). |
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49. Babylonian Talmud, Taanit, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Levine (2005) 495| 25b. אין גזעו מחליף אף צדיק ח"ו אין גזעו מחליף לכך נאמר ארז אילו נאמר ארז ולא נאמר תמר הייתי אומר מה ארז אין עושה פירות אף צדיק ח"ו אין עושה פירות לכך נאמר תמר ונאמר ארז,וארז גזעו מחליף והתניא הלוקח אילן מחבירו לקוץ מגביהו מן הקרקע טפח וקוצץ בסדן השקמה שני טפחים בבתולת השקמה שלשה טפחים בקנים ובגפנים מן הפקק ולמעלה בדקלים ובארזים חופר למטה ומשריש לפי שאין גזעו מחליף,הכא במאי עסקינן בשאר מיני ארזים כדרבה בר הונא דאמר רבה בר הונא עשרה מיני ארזים הן שנאמר (ישעיהו מא, יט) אתן במדבר ארז שיטה והדס וגו',ת"ר מעשה ברבי אליעזר שגזר שלש עשרה תעניות על הצבור ולא ירדו גשמים באחרונה התחילו הצבור לצאת אמר להם תקנתם קברים לעצמכם געו כל העם בבכיה וירדו גשמים,שוב מעשה בר' אליעזר שירד לפני התיבה ואמר עשרים וארבע ברכות ולא נענה ירד רבי עקיבא אחריו ואמר אבינו מלכנו אין לנו מלך אלא אתה אבינו מלכנו למענך רחם עלינו וירדו גשמים הוו מרנני רבנן יצתה בת קול ואמרה לא מפני שזה גדול מזה אלא שזה מעביר על מדותיו וזה אינו מעביר על מדותיו,ת"ר עד מתי יהו הגשמים יורדין והצבור פוסקין מתעניתם כמלא ברך המחרישה דברי רבי מאיר וחכמים אומרים בחרבה טפח בבינונית טפחיים בעבודה שלשה טפחים,תניא רבי שמעון בן אלעזר אומר אין לך טפח מלמעלה שאין תהום יוצא לקראתו שלשה טפחים והא תניא טפחיים לא קשיא כאן בעבודה כאן בשאינה עבודה,א"ר אלעזר כשמנסכין את המים בחג תהום אומר לחבירו אבע מימיך קול שני ריעים אני שומע שנאמר (תהלים מב, ח) תהום אל תהום קורא לקול צנוריך וגו',אמר רבה לדידי חזי לי האי רידיא דמי לעיגלא (תלתא) ופירסא שפוותיה וקיימא בין תהומא תתאה לתהומא עילאה לתהומא עילאה א"ל חשור מימיך לתהומא תתאה א"ל אבע מימיך שנא' (שיר השירים ב, יב) הנצנים נראו בארץ וגו':,היו מתענין וירדו גשמים קודם הנץ החמה כו': ת"ר היו מתענין וירדו להם גשמים קודם הנץ החמה לא ישלימו לאחר הנץ החמה ישלימו דברי ר' מאיר ר' יהודה אומר קודם חצות לא ישלימו לאחר חצות ישלימו,רבי יוסי אומר קודם ט' שעות לא ישלימו לאחר ט' שעות ישלימו שכן מצינו באחאב מלך ישראל שהתענה מתשע שעות ולמעלה שנאמר (מלכים א כא, כט) הראית כי נכנע אחאב וגו',ר' יהודה נשיאה גזר תעניתא וירדו להם גשמים לאחר הנץ החמה סבר לאשלומינהו א"ל רבי אמי קודם חצות ואחר חצות שנינו שמואל הקטן גזר תעניתא וירדו להם גשמים קודם הנץ החמה כסבורין העם לומר שבחו של צבור הוא,אמר להם אמשול לכם [משל] למה הדבר דומה לעבד שמבקש פרס מרבו אמר להם תנו לו ואל אשמע קולו,שוב שמואל הקטן גזר תעניתא וירדו להם גשמים לאחר שקיעת החמה כסבורים העם לומר שבחו של צבור הוא אמר להם שמואל לא שבח של צבור הוא אלא אמשול לכם משל למה הדבר דומה לעבד שמבקש פרס מרבו ואמר להם המתינו לו עד שיתמקמק ויצטער ואחר כך תנו לו,ולשמואל הקטן שבחו של צבור היכי דמי אמר משיב הרוח ונשב זיקא אמר מוריד הגשם ואתא מיטרא:,מעשה וגזרו תענית בלוד כו': ונימא הלל מעיקרא אביי ורבא דאמרי תרווייהו לפי שאין אומרים הלל | 25b. b its shoots do not replenish /b themselves when its stump is cut down, b so too, Heaven forbid, /b with regard to b a righteous person, his shoots will not replenish /b themselves, i.e., he will be unable to recover from misfortune. b Therefore, it is stated “cedar” /b in the verse. Just as the cedar grows new shoots after its stump is cut down, so too, a righteous individual will thrive again. Conversely, b were it stated “cedar” and were it not stated “palm tree,” I would say /b that b just as /b in the case of b a cedar, it does not produce fruit, so too, a righteous man, God forbid, does not produce fruit, /b i.e., he will have no reward in the World-to-Come. b Therefore, it is stated “palm tree” and it is /b also b stated “cedar.” /b ,§ The Gemara asks: b And /b do b a cedar’s shoots /b really b replenish /b themselves? b But isn’t it taught /b in a i baraita /i : With regard to b one who bought a tree from another to chop /b it down for wood, without acquiring total ownership of the tree, he must b lift /b his ax b a handbreadth and chop /b there, so as to allow the tree to grow back? However, b in /b a case where he purchased b a large sycamore, /b he must leave b two handbreadths. In /b the case of b an untrimmed sycamore, /b he must leave b three handbreadths. In /b a situation where one b bought reeds or grapevines, /b he may chop only b from the /b first b knot and above. In /b the case of b palms or cedars, /b one may b dig down and uproot /b it, b as its shoots /b will b not replenish /b themselves. This i baraita /i indicates that cedars will not grow new shoots after they have been cut down.,The Gemara answers: b With what are we dealing here? With other species of cedars. /b This is b in accordance with /b the opinion of b Rabba bar Huna, as Rabba bar Huna said: There are ten species of cedars, as it is stated: “I will plant in the wilderness the cedar, the acacia tree and myrtle /b and the oil tree; I will set in the desert cypress, the plane tree and the larch together” (Isaiah 41:19). The seven species mentioned in this verse are all called cedars, as are three additional species., b The Sages taught: An incident /b occurred b involving Rabbi Eliezer, who decreed /b a complete cycle of b thirteen fasts upon the congregation, but rain did not fall. At /b the end of b the last /b fast, b the congregation began to exit /b the synagogue. b He said to them: Have you prepared graves for yourselves? /b If rain does not fall, we will all die of hunger. b All the people burst into tears, and rain fell. /b ,There was b another incident involving /b Rabbi Eliezer, b who descended /b to serve as prayer leader b before the ark /b on a fast day. b And he recited twenty-four blessings, but he was not answered. Rabbi Akiva descended before the ark /b after him b and said: Our Father, our King, we have no king other /b than b You. Our Father, our King, for Your sake, have mercy on us. And rain /b immediately b fell. The Sages were whispering /b among themselves that Rabbi Akiva was answered while his teacher, Rabbi Eliezer, was not. b A Divine Voice emerged and said: /b It is b not because this /b Sage, Rabbi Akiva, b is greater than that one, /b Rabbi Eliezer, b but that this one is forgiving, and that one is not forgiving. /b God responded to Rabbi Akiva’s forgiving nature in kind by sending rain.,§ b The Sages taught /b in a i baraita /i : b How much rain must fall for the community to cease their fast /b for rain? If the rain penetrates the soil b by the full /b depth of the blade of b a plow /b until the spot where it b bends, /b they may cease fasting; this is b the statement of Rabbi Meir. And the Rabbis say /b a different measurement: If the earth is completely b dry, /b the soil must become moist to the depth of a single b handbreadth. /b For b average /b soil, they must wait until the moisture reaches a depth of b two handbreadths. /b If it is b worked /b soil, i.e., soil that has been plowed, the moisture must reach to a depth of b three handbreadths. /b , b It is taught /b in a i baraita /i that b Rabbi Shimon ben Elazar says: There is no handbreadth /b of rain b from above toward which /b the water of b the deep does not rise three handbreadths. /b The Gemara raises an objection: b But isn’t it taught /b in another i baraita /i that the water of the deep rises b two handbreadths? /b The Gemara explains: This is b not difficult. Here, /b in first i baraita /i , it is referring b to worked /b land, which water penetrates faster, whereas b there, /b in the second i baraita /i , it is referring b to unworked /b land, which water does not penetrate as easily, and therefore the water of the deep rises only two handbreadths., b Rabbi Elazar said: When the water /b libation b was poured during the festival /b of i Sukkot /i , these waters of the b deep say to the other /b waters of the deep: b Let your water flow, as I hear the voices of two /b of our b friends, /b the wine libation and the water libation, which are both poured on the altar. b As it is stated: “Deep calls to deep at the sound of your channels, /b all Your waves and Your billows are gone over me” (Psalms 42:8), i.e., the upper waters of the deep call to the lower waters of the deep when they hear the sound of the libations., b Rabba said: I have seen this /b angel in charge of water, b Ridya, in the form of a calf whose lips were parted, standing between the lower /b waters of the b deep and the upper /b waters of the b deep. To the upper /b waters of the b deep, he said: Distill your water /b and let it rain. b To the lower /b waters of the b deep, he said: Let your water flow /b from below, b as it is stated: “The flowers appear on the earth; /b the time of the singing has come, and the voice of the turtledove [ i tur /i ] is heard in our land” (Song of Songs 2:12). The appearance of flowers in this verse alludes to the libations, as both the blooming of flowers and pouring of these libations are annual events. The time of the singing is referring to the singing of the Festival. Finally, the term i tur /i in Aramaic can also mean an ox; in this context, it is interpreted as a reference to the angel Ridya.,§ The mishna teaches: If b they were fasting /b for rain b and rain fell for them before sunrise, /b they need not complete their fast until the evening. b The Sages taught: /b If b they were fasting /b for rain b and rain fell for them before sunrise, /b they need b not complete /b their fast, as the obligation to fast does not come into effect until sunrise. However, if rain fell b after sunrise, they /b must b complete /b their fast. This is b the statement of Rabbi Meir. Rabbi Yehuda says: /b If rain fell b before midday, /b they need b not complete /b their fast; however, if it rains b after midday, they /b must b complete /b their fast.,Rabbi Yosei says: If rain falls b before the ninth hour, /b three hours into the afternoon, they need b not complete /b their fast; if it rains b after the ninth hour /b of the day, they must b complete /b their fast, b as we found with regard to Ahab, king of Israel, who fasted from the ninth hour and onward, /b as it b is stated: /b “And it came to pass, when Ahab heard these words, that he rent his clothes, and put sackcloth upon his flesh, and fasted, and lay in sackcloth, and went softly. And the word of the Lord came to Elijah the Tishbite saying: b Do you see how Ahab humbles himself before Me?” /b (I Kings 21:27–29). According to tradition, this occurred in the ninth hour., b Rabbi Yehuda Nesia decreed a fast, and rain fell for them after sunrise. He thought to complete /b the fast, but b Rabbi Ami said to him /b that b we learned: Before noon and after noon, /b i.e., the i halakha /i is in accordance with the opinion of Rabbi Yehuda. b Shmuel HaKatan decreed a fast, and rain fell for them before sunrise. The people thought to say: /b This b is /b a sign of b the praiseworthiness of the community, /b as we merited rainfall even before we prayed., b He said to them: I will tell you a parable. To what is this matter comparable? To /b a situation where there is b a slave who requests a reward from his master, /b either food or livelihood, b and /b the master b says to /b his ministers: b Give him /b what he asks for b and let me not hear his voice, /b as I would rather not have to listen to him. Here, too, evidently God has no desire to hear our prayers., b Again, /b on another occasion, b Shmuel HaKatan decreed a fast, and rain fell for them after sunset. /b Based on his previous response, b the people thought to say: /b This b is /b a sign of b the praiseworthiness of the community, /b as God listened to our prayers all day. b Shmuel /b HaKatan b said to them: It is not /b a sign of b the praiseworthiness of the community. Rather, I will tell you a parable. To what is this matter comparable? To /b a situation where there is b a slave who requests a reward from his master, and /b the master b says to /b his ministers: b Wait until he pines away and suffers, and afterward give /b it b to him. /b Here too, the delay is not to the congregation’s credit.,The Gemara asks: b But /b if so, b according to /b the opinion of b Shmuel HaKatan, /b what is considered b the praiseworthiness of the community; what are the circumstances /b in which approval is shown from Heaven? The Gemara explains: When the prayer leader b recites: He Who makes the wind blow, and the wind blows; /b and when b he recites: /b And b the rain fall, and rain falls. /b ,The mishna teaches: b An incident /b occurred in b which /b the court b decreed a fast in Lod, /b and when rain fell they ate and drank, and afterward they recited i hallel /i . The Gemara asks: b And let us recite i hallel /i at the outset, /b without delay. Why did they first go home and eat? b Abaye and Rava both said: Because one recites i hallel /i /b |
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50. Babylonian Talmud, Yevamot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Levine (2005) 489| 65b. הוא אמר אפלת בגו עשר והיא אמרה לא אפלית א"ר אמי אף בזו היא נאמנת דאם איתא דהפילה נפשה בעקרתה לא מחזקה,הפילה וחזרה והפילה וחזרה והפילה הוחזקה לנפלים הוא אמר אפילה תרי והיא אמרה תלת אמר רבי יצחק בן אלעזר עובדא הוה בי מדרשא ואמרו היא מהימנא דאם איתא דלא אפלה נפשה בניפלי לא מחזקה:, big strongמתני׳ /strong /big האיש מצווה על פריה ורביה אבל לא האשה רבי יוחנן בן ברוקה אומר על שניהם הוא אומר (בראשית א, כח) ויברך אותם אלהים ויאמר להם [אלהים] פרו ורבו:, big strongגמ׳ /strong /big מנא הני מילי אמר ר' אילעא משום ר' אלעזר בר' שמעון אמר קרא (בראשית א, כח) ומלאו את הארץ וכבשוה איש דרכו לכבש ואין אשה דרכה לכבש,אדרבה וכבשוה תרתי משמע אמר רב נחמן בר יצחק וכבשה כתיב רב יוסף אמר מהכא (בראשית לה, יא) אני אל שדי פרה ורבה ולא קאמר פרו ורבו,ואמר רבי אילעא משום ר' אלעזר בר' שמעון כשם שמצוה על אדם לומר דבר הנשמע כך מצוה על אדם שלא לומר דבר שאינו נשמע רבי אבא אומר חובה שנאמר (משלי ט, ח) אל תוכח לץ פן ישנאך הוכח לחכם ויאהבך,וא"ר אילעא משום רבי אלעזר בר' שמעון מותר לו לאדם לשנות בדבר השלום שנאמר (בראשית נ, טז) אביך צוה וגו כה תאמרו ליוסף אנא שא נא וגו',ר' נתן אומר מצוה שנאמר (שמואל א טז, ב) ויאמר שמואל איך אלך ושמע שאול והרגני וגו',דבי רבי ישמעאל תנא גדול השלום שאף הקדוש ברוך הוא שינה בו דמעיקרא כתיב (בראשית יח, יב) ואדוני זקן ולבסוף כתיב ואני זקנתי:,רבי יוחנן בן ברוקה אומר: אתמר רבי יוחנן ור' יהושע בן לוי חד אמר הלכה כרבי יוחנן בן ברוקה וחד אמר אין הלכה כרבי יוחנן בן ברוקה,תסתיים דרבי יוחנן הוא דאמר אין הלכה דיתיב ר' אבהו וקאמר משמיה דרבי יוחנן הלכה ואהדרינהו רבי אמי ורבי אסי לאפייהו,ואיכא דאמרי רבי חייא בר אבא אמר ואהדרינהו רבי אמי ורבי אסי לאפייהו אמר רב פפא בשלמא למאן דאמר רבי אבהו אמרה משום כבוד בי קיסר לא אמרו ליה ולא מידי אלא למאן דאמר רבי חייא בר אבא אמרה לימרו ליה לא אמר רבי יוחנן הכי,מאי הוה עלה ת"ש דאמר ר' אחא בר חנינא אמר ר' אבהו אמר ר' אסי עובדא הוה קמיה דרבי יוחנן בכנישתא דקיסרי ואמר יוציא ויתן כתובה ואי ס"ד לא מפקדה כתובה מאי עבידתה,דלמא בבאה מחמת טענה,כי ההיא דאתאי לקמיה דר' אמי אמרה ליה הב לי כתובה אמר לה זיל לא מיפקדת אמרה ליה מסיבו דילה מאי תיהוי עלה דהך אתתא אמר כי הא ודאי כפינן,ההיא דאתאי לקמיה דרב נחמן אמר לה לא מיפקדת אמרה ליה לא בעיא הך אתתא חוטרא לידה ומרה לקבורה אמר כי הא ודאי כפינן,יהודה וחזקיה תאומים היו אחד נגמרה צורתו לסוף תשעה ואחד נגמרה צורתו לתחלת שבעה יהודית דביתהו דר' חייא הוה לה צער לידה שנאי מנא ואתיא לקמיה דר' חייא ואמרה אתתא מפקדא אפריה ורביה אמר לה לא אזלא אשתיא סמא דעקרתא,לסוף איגלאי מילתא אמר לה איכו ילדת לי חדא כרסא אחריתא דאמר מר יהודה וחזקיה אחי פזי וטוי | 65b. The Gemara addresses another case in which the court forces a man to divorce his wife who has not had children after ten years. If b he said: You miscarried within /b the b ten /b years of our marriage, and since less than ten years have elapsed since that time he should not have to divorce her, b and she said: I did not miscarry, Rabbi Ami said: Even in this /b case b she is believed, because if it is so that she miscarried she /b would b not establish herself as barren /b through denying his claim.,If b she miscarried, and /b then b miscarried again, and miscarried again, she has been established to /b be a woman who is prone to b miscarriages, /b and her husband must divorce her so that he can have children with another woman. If b he said she miscarried twice, and she said /b it occurred b three /b times, b Rabbi Yitzḥak ben Elazar said: There was an incident /b of this kind that was adjudicated in b the study hall and they said /b that b she is believed, because if it is so that /b she had b not miscarried /b a third time b she /b would b not establish herself /b as one who is prone to b miscarriages. /b , strong MISHNA: /strong b A man is commanded with regard to /b the mitzva to be b fruitful and multiply, but not a woman. Rabbi Yoḥa ben Beroka says /b that a woman is also commanded, as the verse b states with regard to both of them: “And God blessed them, and God said to them: Be fruitful and multiply” /b (Genesis 1:28)., strong GEMARA: /strong b From where are these matters /b derived, that a woman is not obligated in the mitzva to be fruitful and multiply? b Rabbi Ile’a said in the name of Rabbi Elazar, son of Rabbi Shimon: The verse states: /b “Be fruitful and multiply, b and fill the land and conquer it” /b (Genesis 1:28). b It is the manner of a man to conquer and it is not the manner of a woman to conquer. /b Consequently, it is evident that the entire command, including the mitzva to be fruitful and multiply, was given only to men and not to women.,The Gemara raises a difficulty. b On the contrary, /b the plural term: b “And conquer it [ i vekhivshuha /i ],” indicates /b that the b two /b of them are included. b Rav Naḥman bar Yitzḥak said: It is written /b in the Torah without the letter i vav /i , so that it can be read: b And conquer it [ i vekhivsha /i ], /b in the singular. b Rav Yosef said: /b The proof is b from here: /b “And God said to him: b I am God Almighty, be fruitful and multiply [ i perei urvei /i ]” /b (Genesis 35:11), which is in singular, b and it does not state: Be fruitful and multiply [ i peru urvu /i ] /b in the plural.,The Gemara cites other statements made by Rabbi Ile’a in the name of Rabbi Elazar, son of Rabbi Shimon. b And Rabbi Ile’a said in the name of Rabbi Elazar, son of Rabbi Shimon: Just as it is a mitzva for a person to say that which will be heeded, so is it a mitzva for a person not to say that which will not be heeded. /b One should not rebuke those who will be unreceptive to his message. b Rabbi Abba says: /b It is b obligatory /b for him to refrain from speaking, b as it is stated: “Do not reprove a scorner lest he hate you; reprove a wise man and he will love you” /b (Proverbs 9:8)., b And Rabbi Ile’a /b further b said in the name of Rabbi Elazar, son of Rabbi Shimon: It is permitted for a person to depart /b from the truth b in a matter /b that will bring b peace, as it is stated: “Your father commanded /b before he died, saying: b So you shall say to Joseph: Please pardon /b your brothers’ crime, etc.” (Genesis 50:16–17). Jacob never issued this command, but his sons falsely attributed this statement to him in order to preserve peace between them and Joseph., b Rabbi Natan says: /b It is b a mitzva /b to depart from the truth in order to preserve peace, b as it is stated: “And Samuel said: How can I go, and Saul will hear and kill me” /b (I Samuel 16:2). God responded in the next verse that Samuel should say he went to sacrifice an offering, indicating that God commands one to lie in order to preserve peace.,It was b taught /b in b the school of Rabbi Yishmael: Great is peace, as even the Holy One, Blessed be He, departed /b from the truth for b it. As, initially it is written /b that Sarah said of Abraham: b “And my lord is old” /b (Genesis 18:12), b and in the end it is written /b that God told Abraham that Sarah said: b “And I am old” /b (Genesis 18:13). God adjusted Sarah’s words in order to spare Abraham hurt feelings that might lead Abraham and Sarah to quarrel.,§ It is taught in the mishna that b Rabbi Yoḥa ben Beroka says /b that women are also included in the mitzva to be fruitful and multiply. b It was stated /b that two i amora’im /i , b Rabbi Yoḥa and Rabbi Yehoshua ben Levi, /b disagreed concerning this matter. b One said /b that the b i halakha /i is in accordance with /b the opinion of b Rabbi Yoḥa ben Beroka, and one said /b that the b i halakha /i is not in accordance with /b the opinion of b Rabbi Yoḥa ben Beroka. /b ,The Gemara comments: b Conclude that it was Rabbi Yoḥa who said /b that the b i halakha /i is not /b in accordance with the opinion of Rabbi Yoḥa ben Beroka, b as Rabbi Abbahu sat and said in the name of Rabbi Yoḥa /b that the b i halakha /i /b is in accordance with the opinion of Rabbi Yoḥa ben Beroka, b and Rabbi Ami and Rabbi Asi, /b who were sitting across from him, b turned their faces /b as an indication that they disagreed with this report of Rabbi Yoḥa’s opinion, but did not want to explicitly contradict Rabbi Abbahu’s statement out of respect for him., b And some say /b a different version of the incident, that it was b Rabbi Ḥiyya bar Abba /b who b said /b this statement, b and Rabbi Ami and Rabbi Asi turned their faces. Rav Pappa said: Granted, according to the one who said /b that b Rabbi Abbahu said it, /b it makes sense that b due to the honor of Caesar’s court, /b where Rabbi Abbahu maintained close ties, Rabbi Ami and Rabbi Asi b did not say anything to him /b and merely hinted at their disagreement. b However, according to the one who said /b that b Rabbi Ḥiyya bar Abba said it, let them say to him explicitly: Rabbi Yoḥa did not say this. /b In any event, it is clear that according to Rabbi Ami and Rabbi Asi, Rabbi Yoḥa disagreed with the opinion of Rabbi Yoḥa ben Beroka.,The Gemara asks: b What /b conclusion b was /b reached b about /b this issue? The Gemara suggests: b Come /b and b hear, as Rabbi Aḥa bar Ḥanina said /b that b Rabbi Abbahu said /b that b Rabbi Asi said: There was an incident /b that came b before Rabbi Yoḥa in the synagogue of Caesarea /b involving a woman who wanted a divorce from her husband after ten years of childless marriage, b and he said /b that the husband b must divorce /b her b and give /b her the payment for her b marriage contract. If it enters your mind /b to say b that she is not commanded /b to be fruitful and multiply, b what is /b payment for b a marriage contract doing /b here? Why does she have a right to demand to be divorced and to receive the payment for her marriage contract?,The Gemara responds: b Perhaps /b that was b in /b a case when b she came /b to demand a divorce b due to /b another b claim, /b i.e., she wanted children for a reason other than the fulfillment of the mitzva to be fruitful and multiply. Since this claim has merit, her husband must divorce her and pay her marriage contract.,This is b like /b the case of b a certain /b woman b who came before Rabbi Ami /b and requested a divorce due to her husband’s inability to father children. b She said to him /b : b Give me /b the payment for my b marriage contract. He said to her: Go /b away, as b you are not commanded /b to be fruitful and multiply and have no right to demand a divorce. b She said to him: In her old age, what will be with this woman, /b i.e., if I have no children, who will take care of me when I grow old? Rabbi Ami b said: /b In a situation b such as this, we certainly force /b the husband to divorce and her and pay her marriage contract.,The Gemara relates a similar incident: b A certain /b woman b came before Rav Naḥman /b and requested a divorce due to her husband’s inability to father children. b He said to her: You are not commanded /b to be fruitful and multiply. b She said to him: Does this woman not require a staff for her hand and a hoe for /b her b burial? /b In other words, the woman said that she wanted children so that they could care for her in her old age and bury her when she would die. Rav Naḥman b said: /b In a case b such as this, we certainly force /b the husband to divorce her.,The Gemara relates that Rabbi Ḥiyya’s sons, b Yehuda and Ḥizkiyya, were twins, /b but b one /b of them b was fully developed after nine /b months of pregcy b and one was fully developed at the beginning of the seventh /b month, and they were born two months apart. b Yehudit, the wife of Rabbi Ḥiyya, had /b acute b birthing pain /b from these unusual deliveries. She b changed her clothes /b to prevent Rabbi Ḥiyya from recognizing her b and came before Rabbi Ḥiyya /b to ask him a halakhic question. b She said: Is a woman commanded /b to be b fruitful and multiply? He said to her: No. She went and drank an infertility potion. /b , b Eventually the matter was revealed, /b and Rabbi Ḥiyya found out about what Yehudit had done. b He said to her: If only you had given birth to one more belly for me, /b i.e., another set of twins. b As the Master said: Yehuda and Ḥizkiyya /b were twin b brothers /b and became prominent Torah scholars, and b Pazi and Tavi, /b Rabbi Ḥiyya’s daughters, |
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51. Babylonian Talmud, Megillah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Levine (2005) 458| 25b. ומה לפנים ומה לאחור קמ"ל,מעשה לוט ושתי בנותיו נקרא ומתרגם פשיטא מהו דתימא ניחוש לכבודו דאברהם קמ"ל,מעשה תמר ויהודה נקרא ומתרגם פשיטא מהו דתימא ליחוש לכבודו דיהודה קמ"ל שבחיה הוא דאודי,מעשה עגל הראשון נקרא ומתרגם פשיטא מהו דתימא ליחוש לכבודן של ישראל קמ"ל כל שכן דניחא להו דהויא להו כפרה,קללות וברכות נקרין ומתרגמין פשיטא מהו דתימא ניחוש דלמא פייגא דעתייהו דצבורא קמ"ל,אזהרות ועונשין נקרין ומתרגמין פשיטא מהו דתימא ניחוש דלמא אתו למעבד מיראה קמ"ל,מעשה אמנון ותמר נקרא ומתרגם [מעשה אבשלום נקרא ומתרגם] פשיטא מהו דתימא ליחוש ליקריה דדוד קמ"ל,מעשה פילגש בגבעה נקרא ומתרגם פשיטא מהו דתימא ליחוש לכבודו דבנימין קמ"ל,(יחזקאל טז, ב) הודע את ירושלם את תועבותיה נקרא ומתרגם פשיטא לאפוקי מדרבי אליעזר דתניא מעשה באדם אחד שהיה קורא למעלה מרבי אליעזר הודע את ירושלם את תועבותיה אמר לו עד שאתה בודק בתועבות ירושלים צא ובדוק בתועבות אמך בדקו אחריו ומצאו בו שמץ פסול:,ואלו נקרין ולא מתרגמין (רעבד"ן סימן) מעשה ראובן נקרא ולא מתרגם ומעשה ברבי חנינא בן גמליאל שהלך לכבול והיה קורא חזן הכנסת (בראשית לה, כב) ויהי בשכון ישראל ואמר לו למתורגמן (הפסק) אל תתרגם אלא אחרון ושיבחוהו חכמים,מעשה עגל השני נקרא ולא מתרגם איזה מעשה עגל השני מן (שמות לב, כא) ויאמר משה עד וירא משה,תניא ר"ש בן אלעזר אומר לעולם יהא אדם זהיר בתשובותיו שמתוך תשובה שהשיבו אהרן למשה פקרו המערערים שנאמר (שמות לב, כד) ואשליכהו באש ויצא העגל הזה:,ברכת כהנים נקרין ולא מתרגמין מ"ט משום דכתיב (במדבר ו, כו) ישא:,מעשה דוד ואמנון לא נקרין ולא מתרגמין והא אמרת מעשה אמנון ותמר נקרא ומתרגם לא קשיא הא דכתיב אמנון בן דוד הא דכתיב אמנון סתמא,ת"ר כל המקראות הכתובין בתורה לגנאי קורין אותן לשבח כגון (דברים כח, ל) ישגלנה ישכבנה (דברים כח, כז) בעפולים בטחורים (מלכים ב ו, כה) חריונים דביונים (מלכים ב יח, כז) לאכול את חוריהם ולשתות את מימי שיניהם לאכול את צואתם ולשתות את מימי רגליהם,(מלכים ב י, כז) למחראות למוצאות ר' יהושע בן קרחה אומר למחראות כשמן מפני שהוא גנאי לעבודת כוכבים,אמר רב נחמן כל ליצנותא אסירא בר מליצנותא דעבודת כוכבים דשריא דכתיב (ישעיהו מו, א) כרע בל קרס נבו וכתיב (ישעיהו מו, ב) קרסו כרעו יחדיו לא יכלו מלט משא וגו' ר' ינאי אמר מהכא (הושע י, ה) לעגלות בית און יגורו שכן שומרון כי אבל עליו עמו וכמריו עליו יגילו על כבודו כי גלה ממנו אל תקרי כבודו אלא כבידו,אמר רב הונא בר מנוח משמיה דרב אחא בריה דרב איקא שרי ליה לבר ישראל למימר ליה לעובד כוכבים שקליה לעבודת כוכבים ואנחיה בשין תיו שלו אמר רב אשי האי מאן דסנאי שומעניה שרי ליה לבזוייה בגימ"ל ושי"ן האי מאן דשפיר שומעניה שרי לשבוחיה ומאן דשבחיה ינוחו לו ברכות על ראשו:, br br big strongהדרן עלך הקורא את המגילה עומד /strong /big br br,מתני׳ big strongבני /strong /big העיר שמכרו רחובה של עיר לוקחין בדמיו בית הכנסת בית הכנסת לוקחין תיבה תיבה לוקחין מטפחות מטפחות | 25b. b what was before /b Creation b and what is after, /b i.e., what will be at the end of time, b therefore /b the i Tosefta /i b teaches us /b that the act of Creation is read in public.,The i Tosefta /i continues: b The incident of Lot and his two daughters is read and translated. /b The name Lot begins with a i lamed /i , the second letter of the mnemonic. The Gemara comments: This b is obvious. /b Why might one think otherwise? The Gemara answers: b Lest you say /b that b one should be concerned for the honor of Abraham, /b as Lot was his nephew, and therefore the incident casts shame upon Abraham as well, b therefore /b the i baraita /i b teaches us /b that this is not a concern.,The i Tosefta /i continues: b The incident of Tamar, /b beginning with a i tav /i , b and Judah is read and translated. /b The Gemara comments: This b is obvious. /b The Gemara answers: b Lest you say /b that b one should be concerned for the honor of Judah, therefore /b the i Tosefta /i b teaches us /b that there is no such concern. On the contrary, the story b is to his credit, as he confessed /b to his sin.,The i Tosefta /i continues: b The first /b report b of the incident of the /b Golden b Calf [ i egel /i ] is read and translated. /b i Egel /i begins with the letter i ayin /i , the next letter of the mnemonic. The Gemara comments: This b is obvious. /b The Gemara answers: b Lest you say /b that b one should be concerned for the honor of the Jewish people, therefore /b the i Tosefta /i b teaches us that all the more so is it amenable to them /b that the matter be publicized, b so that they will achieve atonement /b through their shame.,The i Tosefta /i states: b The curses [ i kelalot /i ] and blessings are read and translated. /b The Gemara comments: This b is obvious. /b The Gemara answers: b Lest you say /b that b one should be concerned that perhaps the congregation will become dismayed /b by the many curses, b therefore /b the i Tosefta /i b teaches us /b that this is not a concern.,The i Tosefta /i continues: b The warnings and punishments [ i onashin /i ], /b alluded to in the first i nun /i of the mnemonic mentioned above, b are read and translated. /b The Gemara comments: This b is obvious. /b The Gemara answers: b Lest you say /b that if this section is read aloud, people b will come to act out of fear /b and keep the mitzvot due to the fear of punishment rather than love of God, b therefore /b the i Tosefta /i b teaches us /b that this is not a concern.,It is further taught: b The incident of Amnon and Tamar, /b alluded to in the second i nun /i in the mnemonic mentioned above, b is read and translated. /b Additionally, b the incident of Absalom is read and translated, /b alluded to in the i shin /i of the mnemonic, the third letter of his name. The Gemara comments: This b is obvious. /b The Gemara explains: b Lest you say /b that b one should be concerned for the honor of David, therefore /b the i Tosefta /i b teaches us /b that this section is read and translated.,The i Tosefta /i continues: b The incident of the concubine [ i pilegesh /i ] in Gibeah is read and translated. /b The Gemara comments: This b is obvious. /b The Gemara explains: b Lest you say /b that b one should be concerned for the honor of /b the tribe of b Benjamin, therefore /b the i Tosefta /i b teaches us /b that this section is read and translated.,The i Tosefta /i continues: The section of: b “Make known [ i hoda /i ] to Jerusalem her abominations” /b (Ezekiel 16:2) b is read and translated. /b The Gemara comments: This b is obvious. /b The Gemara answers: This is needed b to exclude /b the opinion of b Rabbi Eliezer, /b who held that this chapter may not be read as a i haftara /i , b as it is taught /b in a i baraita /i : There was b an incident with regard to a certain man who was reading /b the i haftara /i b in the presence of Rabbi Eliezer, /b and he read the section of: b “Make known to Jerusalem her abominations.” /b Rabbi Eliezer b said to him: Before you examine the abominations of Jerusalem, go and examine the abominations of your /b own b mother. /b The Gemara relates that b they examined his /b lineage b and found him to have a stain of illegitimacy. /b His mother had engaged in illicit sexual relations, and therefore he was of questionable lineage.,The i Tosefta /i also states: b And these /b sections are b read but are not translated. /b The acrostic composed of the letters b i reish /i , i ayin /i , i bet /i , i dalet /i , i nun /i /b is b a mnemonic /b for the sections included in this category, as the Gemara will explain. The i Tosefta /i states that b the incident of Reuben is read but not translated. /b The name Reuben begins with a i reish /i , the first letter of the mnemonic. And there was b an incident involving Rabbi Ḥanina ben Gamliel, who went to /b the village of b Kavul, and the sexton of the synagogue was reading: “And it came to pass, while Israel dwelt /b in that land, that Reuben went and lay with Bilhah, his father’s concubine; and Israel heard of it” (Genesis 35:22). Rabbi Ḥanina b said to the translator: Stop, translate only the end /b of the verse. b And the Sages praised him /b for this.,The i Tosefta /i continues: b The second /b narrative of the b incident of the /b Golden b Calf is read but not translated. /b i Egel /i , the Hebrew word for calf, begins with an i ayin /i , the second letter in the mnemonic. The Gemara explains: b What is the second /b narrative of the b incident of the /b Golden b Calf? /b Aaron’s account of what had taken place, b from “And Moses said /b to Aaron” (Exodus 32:21) b until “And Moses saw” /b (Exodus 32:25).,With regard to Aaron’s account, the Gemara cites that which b is taught /b in a i baraita /i : b Rabbi Shimon ben Elazar says: A person should always be careful in /b the way he formulates b his responses, /b as sometimes the explanation that a person provides for his actions is worse than the original action itself, b as, /b for example, b based on Aaron’s response to Moses, the skeptics renounced /b their religious beliefs. b It is stated /b in Aaron’s response: b “And I cast it into the fire and this calf came forth” /b (Exodus 32:24). This formulation implies that the calf came from the fire by itself, suggesting that it had divine power and substance.,We learned in the mishna: The verses constituting b the Priestly Benediction [ i birkat kohanim /i ] /b are b read but not translated. /b The Gemara asks: b What is the reason /b for this? The Gemara explains that it is b because it is written: /b “May the Lord b lift up /b His countece to you” (Numbers 6:26). Listeners may understand this to mean that God shows unfair favoritism to the Jewish people.,We also learned in the mishna: b The incident of David and Amnon is neither read nor translated. /b David’s name begins with a i dalet /i , the next letter in the mnemonic; i nun /i , the last letter of the mnemonic, is the third letter in Amnon’s name. The Gemara asks: b Didn’t you say /b in the i Tosefta /i that b the incident of Amnon and Tamar is /b both b read and translated? /b The Gemara explains that b this /b is b not difficult. This /b statement of the mishna applies b where /b Amnon’s name b is written: Amnon, son of David. That /b statement of the i Tosefta /i applies b where it is written /b simply as b Amnon. /b ,§ b The Sages taught /b in a i baraita /i : b All of the verses that are written in the Torah in a coarse manner are read in a refined manner. For example, /b the term b “shall lie with her /b [ b i yishgalena /i ]” /b (Deuteronomy 28:30) is read as though it said b i yishkavena /i , /b which is a more refined term. The term b “with hemorrhoids [ i bafolim /i ]” /b (Deuteronomy 28:27) is read b i bateḥorim /i . /b The term b “doves’ dung [ i ḥiryonim /i ]” /b (II Kings 6:25) is read b i divyonim /i . /b The phrase b “to eat their own excrement [ i ḥoreihem /i ] and drink their own urine [ i meimei shineihem /i ]” /b (II Kings 18:27) is read with more delicate terms: b To eat their own excrement [ i tzo’atam /i ] and drink their own urine [ i meimei ragleihem /i ]. /b ,The term b “into latrines [ i lemoḥra’ot /i ]” /b (II Kings 10:27) is read as the more refined b i lemotza’ot /i . Rabbi Yehoshua ben Korḥa says: i Lemoḥara’ot /i /b is read b as it is written because it is /b used here as an expression of b contempt for idol worship, /b and it is therefore permissible to use an indelicate term.,Similarly, b Rav Naḥman said: All mockery /b and obscenity b is forbidden except for mockery of idol worship, which is permitted, as it is written: “Bel bows down, Nevo stoops” /b (Isaiah 46:1). The prophet mocks these idols by describing them as crouching in order to defecate. Additionally, b it is written: “They stoop, they bow down together; they could not deliver the burden” /b (Isaiah 46:2). b Rabbi Yannai said: /b This principle that one is permitted to mock idol worship is derived b from here: “The inhabitants of Samaria shall be in dread for the calves of Beth-aven; for its people shall mourn over it, and its priests shall tremble for it, for its glory, because it is departed from it” /b (Hosea 10:5). b Do not read /b it is as b “its glory [ i kevodo /i ],” rather /b read it as b its burden [ i keveido /i ], /b meaning that it is unable to restrain itself from defecating., b Rav Huna bar Manoaḥ said in the name of Rav Aḥa, son of Rav Ika: It is permitted for a Jew to say to a gentile: Take your idol and put it in your i shin tav /i , /b i.e., i shet /i , buttocks. b Rav Ashi said: One whose reputation is tarnished, /b i.e., he is known as a philanderer, b it is permitted to humiliate him /b by calling him b i gimmel sin /i , /b an acronym for i girta sarya /i , son of a putrid harlot. b One whose reputation is commendable, it is permitted to /b publicly b praise him, and one who praises him, blessings will rest upon his head. /b ,, strong MISHNA: /strong b Residents of a town who sold the town square, /b which was at times used for public prayer and therefore attained a certain degree of sanctity, may use the proceeds of the sale only to purchase something of a greater degree of sanctity. They may therefore b purchase a synagogue with the proceeds /b of the sale. If they sold b a synagogue, they may purchase an ark /b in which to house sacred scrolls. If they sold b an ark, they may purchase wrapping cloths /b for the sacred scrolls. If they sold b wrapping cloths, /b |
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52. Anon., Exodus Rabbah, 41.2 (4th cent. CE - 9th cent. CE) Tagged with subjects: •r. hiyya bar abba Found in books: Levine (2005) 398| 41.2. דָּבָר אַחֵר, וַיִּתֵּן אֶל משֶׁה, הֲדָא הוּא דִכְתִיב (משלי יח, טז): מַתָּן אָדָם יַרְחִיב לוֹ, מַתָּנָה שֶׁאָדָם נוֹתֵן מִשֶּׁלּוֹ יַרְחִיב לוֹ, מַעֲשֶׂה בְּאָבִין רַמָּאָה וכו' [כמו שכתוב במגלת אסתר במדרש] עַד שֶׁנָּטְלוּ אוֹתוֹ וְהוֹשִׁיבוּהוּ אֶצְלָם, לְקַיֵּם מַתָּן אָדָם יַרְחִיב לוֹ. דָּבָר אַחֵר, מַתָּן אָדָם יַרְחִיב לוֹ, זֶה אַבְרָהָם, כְּשֶׁרָדַף אַחַר הַמְּלָכִים יָצָא מֶלֶךְ סְדוֹם לִקְרָאתוֹ אָמַר לוֹ (בראשית יד, כא): תֶּן לִי הַנֶּפֶשׁ וְהָרְכֻשׁ קַח לָךְ, אָמַר אַבְרָהָם (בראשית יד, כב כג): הֲרִמֹתִי יָדִי אֶל ה', אִם מִחוּט וְעַד שְׂרוֹךְ נַעַל, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא אַתָּה אוֹמֵר אִם מִחוּט, חַיֶּיךָ בּוֹ בַּלָּשׁוֹן אֲנִי מְקַלֵּס אֶת בָּנֶיךָ, שֶׁנֶּאֱמַר (שיר השירים ד, ג): כְּחוּט הַשָּׁנִי שִׂפְתוֹתַיִךְ. אַתָּה אָמַרְתָּ: עַד שְׂרוֹךְ נַעַל, בּוֹ בַּלָּשׁוֹן אֲנִי מְקַלֵּס אֶת בָּנֶיךָ, שֶׁנֶּאֱמַר (שיר השירים ז, ב): מַה יָּפוּ פְעָמַיִךְ בַּנְעָלִים, הֱוֵי: מַתָּן אָדָם יַרְחִיב לוֹ. דָּבָר אַחֵר, מַתָּן אָדָם יַרְחִיב לוֹ, אֵלּוּ יִשְׂרָאֵל, בְּשָׁעָה שֶׁאָמַר לָהֶם משֶׁה לְהָבִיא נְדָבָה לַמִּשְׁכָּן, מַה כְּתִיב (שמות לו, ג): וְהֵם הֵבִיאוּ אֵלָיו עוֹד נְדָבָה בַּבֹּקֶר בַּבֹּקֶר, אָמַר רַבִּי יוֹחָנָן לִשְׁנֵי בְקָרִים הֵבִיאוּ כָּל מְלֶאכֶת הַמִּשְׁכָּן, מַה זָּכוּ לְהַרְחִיב הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת גְּבוּלָן, שֶׁנֶּאֱמַר (דברים יב, כ): כִּי יַרְחִיב ה' אֱלֹהֶיךָ אֶת גְּבֻלְךָ, שֶׁל כָּל אֶחָד וְאֶחָד, הֱוֵי: מַתָּן אָדָם יַרְחִיב לוֹ. רַבִּי יוֹנָתָן אוֹמֵר שְׁלשָׁה דְּבָרִים נִתְּנוּ מַתָּנָה, הַגְּשָׁמִים וְהַמְאוֹרוֹת וְהַתּוֹרָה. גְּשָׁמִים מִנַּיִן, שֶׁנֶּאֱמַר (ויקרא כו, ד): וְנָתַתִּי גִשְׁמֵיכֶם בְּעִתָּם. מְאוֹרוֹת מִנַּיִן, דִּכְתִיב (בראשית א, יז): וַיִּתֵּן אֹתָם אֱלֹהִים בִּרְקִיעַ הַשָּׁמָיִם. תּוֹרָה מִנַּיִן, שֶׁנֶּאֱמַר: וַיִּתֵּן אֶל משֶׁה. וְרַבִּי עֲזַרְיָה בְּשֵׁם רַבִּי שִׁמְעוֹן אוֹמֵר אַף שָׁלוֹם, שֶׁנֶּאֱמַר (ויקרא כו, ו): וְנָתַתִּי שָׁלוֹם בָּאָרֶץ. | |
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| 53. Jerome, Commentary On Ezekiel, 33.33 (5th cent. CE - 5th cent. CE) Tagged with subjects: •r. hiyya bar abba Found in books: Levine (2005) 489 |
| 54. Anon., Lexicon Artis Grammaticae (E Cod. Coislin. 345), 4.3, 32.7, 34.14, 35.12, 37.2 Tagged with subjects: •r. hiyya bar abba Found in books: Levine (2005) 398, 489, 495 |
| 55. Anon., Tanhuma, None Tagged with subjects: •nan Found in books: Levine (2005) 458 |
| 57. Anon., Pesiqta De Rav Kahana, 18.5, 27.2 Tagged with subjects: •r. hiyya bar abba Found in books: Levine (2005) 399, 488 |
