1. Hebrew Bible, Numbers, 5.11-5.31, 7.1, 15.38-15.41 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •torah, rabbinic debates on teaching women, r. joshuas views •joshua b. levi (r.) •r. joshua b. qorha Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 128, 369; Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 42; Levine (2005), The Ancient Synagogue, The First Thousand Years, 551| 5.11. "וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃", 5.12. "דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם אִישׁ אִישׁ כִּי־תִשְׂטֶה אִשְׁתּוֹ וּמָעֲלָה בוֹ מָעַל׃", 5.13. "וְשָׁכַב אִישׁ אֹתָהּ שִׁכְבַת־זֶרַע וְנֶעְלַם מֵעֵינֵי אִישָׁהּ וְנִסְתְּרָה וְהִיא נִטְמָאָה וְעֵד אֵין בָּהּ וְהִוא לֹא נִתְפָּשָׂה׃", 5.14. "וְעָבַר עָלָיו רוּחַ־קִנְאָה וְקִנֵּא אֶת־אִשְׁתּוֹ וְהִוא נִטְמָאָה אוֹ־עָבַר עָלָיו רוּחַ־קִנְאָה וְקִנֵּא אֶת־אִשְׁתּוֹ וְהִיא לֹא נִטְמָאָה׃", 5.15. "וְהֵבִיא הָאִישׁ אֶת־אִשְׁתּוֹ אֶל־הַכֹּהֵן וְהֵבִיא אֶת־קָרְבָּנָהּ עָלֶיהָ עֲשִׂירִת הָאֵיפָה קֶמַח שְׂעֹרִים לֹא־יִצֹק עָלָיו שֶׁמֶן וְלֹא־יִתֵּן עָלָיו לְבֹנָה כִּי־מִנְחַת קְנָאֹת הוּא מִנְחַת זִכָּרוֹן מַזְכֶּרֶת עָוֺן׃", 5.16. "וְהִקְרִיב אֹתָהּ הַכֹּהֵן וְהֶעֱמִדָהּ לִפְנֵי יְהוָה׃", 5.17. "וְלָקַח הַכֹּהֵן מַיִם קְדֹשִׁים בִּכְלִי־חָרֶשׂ וּמִן־הֶעָפָר אֲשֶׁר יִהְיֶה בְּקַרְקַע הַמִּשְׁכָּן יִקַּח הַכֹּהֵן וְנָתַן אֶל־הַמָּיִם׃", 5.18. "וְהֶעֱמִיד הַכֹּהֵן אֶת־הָאִשָּׁה לִפְנֵי יְהוָה וּפָרַע אֶת־רֹאשׁ הָאִשָּׁה וְנָתַן עַל־כַּפֶּיהָ אֵת מִנְחַת הַזִּכָּרוֹן מִנְחַת קְנָאֹת הִוא וּבְיַד הַכֹּהֵן יִהְיוּ מֵי הַמָּרִים הַמְאָרֲרִים׃", 5.19. "וְהִשְׁבִּיעַ אֹתָהּ הַכֹּהֵן וְאָמַר אֶל־הָאִשָּׁה אִם־לֹא שָׁכַב אִישׁ אֹתָךְ וְאִם־לֹא שָׂטִית טֻמְאָה תַּחַת אִישֵׁךְ הִנָּקִי מִמֵּי הַמָּרִים הַמְאָרֲרִים הָאֵלֶּה׃", 5.21. "וְהִשְׁבִּיעַ הַכֹּהֵן אֶת־הָאִשָּׁה בִּשְׁבֻעַת הָאָלָה וְאָמַר הַכֹּהֵן לָאִשָּׁה יִתֵּן יְהוָה אוֹתָךְ לְאָלָה וְלִשְׁבֻעָה בְּתוֹךְ עַמֵּךְ בְּתֵת יְהוָה אֶת־יְרֵכֵךְ נֹפֶלֶת וְאֶת־בִּטְנֵךְ צָבָה׃", 5.22. "וּבָאוּ הַמַּיִם הַמְאָרְרִים הָאֵלֶּה בְּמֵעַיִךְ לַצְבּוֹת בֶּטֶן וְלַנְפִּל יָרֵךְ וְאָמְרָה הָאִשָּׁה אָמֵן אָמֵן׃", 5.23. "וְכָתַב אֶת־הָאָלֹת הָאֵלֶּה הַכֹּהֵן בַּסֵּפֶר וּמָחָה אֶל־מֵי הַמָּרִים׃", 5.24. "וְהִשְׁקָה אֶת־הָאִשָּׁה אֶת־מֵי הַמָּרִים הַמְאָרֲרִים וּבָאוּ בָהּ הַמַּיִם הַמְאָרֲרִים לְמָרִים׃", 5.25. "וְלָקַח הַכֹּהֵן מִיַּד הָאִשָּׁה אֵת מִנְחַת הַקְּנָאֹת וְהֵנִיף אֶת־הַמִּנְחָה לִפְנֵי יְהוָה וְהִקְרִיב אֹתָהּ אֶל־הַמִּזְבֵּחַ׃", 5.26. "וְקָמַץ הַכֹּהֵן מִן־הַמִּנְחָה אֶת־אַזְכָּרָתָהּ וְהִקְטִיר הַמִּזְבֵּחָה וְאַחַר יַשְׁקֶה אֶת־הָאִשָּׁה אֶת־הַמָּיִם׃", 5.27. "וְהִשְׁקָהּ אֶת־הַמַּיִם וְהָיְתָה אִם־נִטְמְאָה וַתִּמְעֹל מַעַל בְּאִישָׁהּ וּבָאוּ בָהּ הַמַּיִם הַמְאָרֲרִים לְמָרִים וְצָבְתָה בִטְנָהּ וְנָפְלָה יְרֵכָהּ וְהָיְתָה הָאִשָּׁה לְאָלָה בְּקֶרֶב עַמָּהּ׃", 5.28. "וְאִם־לֹא נִטְמְאָה הָאִשָּׁה וּטְהֹרָה הִוא וְנִקְּתָה וְנִזְרְעָה זָרַע׃", 5.29. "זֹאת תּוֹרַת הַקְּנָאֹת אֲשֶׁר תִּשְׂטֶה אִשָּׁה תַּחַת אִישָׁהּ וְנִטְמָאָה׃", 5.31. "וְנִקָּה הָאִישׁ מֵעָוֺן וְהָאִשָּׁה הַהִוא תִּשָּׂא אֶת־עֲוֺנָהּ׃", 7.1. "וַיַּקְרִיבוּ הַנְּשִׂאִים אֵת חֲנֻכַּת הַמִּזְבֵּחַ בְּיוֹם הִמָּשַׁח אֹתוֹ וַיַּקְרִיבוּ הַנְּשִׂיאִם אֶת־קָרְבָּנָם לִפְנֵי הַמִּזְבֵּחַ׃", 7.1. "וַיְהִי בְּיוֹם כַּלּוֹת מֹשֶׁה לְהָקִים אֶת־הַמִּשְׁכָּן וַיִּמְשַׁח אֹתוֹ וַיְקַדֵּשׁ אֹתוֹ וְאֶת־כָּל־כֵּלָיו וְאֶת־הַמִּזְבֵּחַ וְאֶת־כָּל־כֵּלָיו וַיִּמְשָׁחֵם וַיְקַדֵּשׁ אֹתָם׃", 15.38. "דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם וְעָשׂוּ לָהֶם צִיצִת עַל־כַּנְפֵי בִגְדֵיהֶם לְדֹרֹתָם וְנָתְנוּ עַל־צִיצִת הַכָּנָף פְּתִיל תְּכֵלֶת׃", 15.39. "וְהָיָה לָכֶם לְצִיצִת וּרְאִיתֶם אֹתוֹ וּזְכַרְתֶּם אֶת־כָּל־מִצְוֺת יְהוָה וַעֲשִׂיתֶם אֹתָם וְלֹא־תָתֻרוּ אַחֲרֵי לְבַבְכֶם וְאַחֲרֵי עֵינֵיכֶם אֲשֶׁר־אַתֶּם זֹנִים אַחֲרֵיהֶם׃", 15.41. "אֲנִי יְהוָה אֱלֹהֵיכֶם אֲשֶׁר הוֹצֵאתִי אֶתְכֶם מֵאֶרֶץ מִצְרַיִם לִהְיוֹת לָכֶם לֵאלֹהִים אֲנִי יְהוָה אֱלֹהֵיכֶם׃", | 5.11. "And the LORD spoke unto Moses, saying:", 5.12. "Speak unto the children of Israel, and say unto them: If any man’s wife go aside, and act unfaithfully against him,", 5.13. "and a man lie with her carnally, and it be hid from the eyes of her husband, she being defiled secretly, and there be no witness against her, neither she be taken in the act;", 5.14. "and the spirit of jealousy come upon him, and he warned his wife, and she be defiled; or if the spirit of jealousy come upon him, and he warned his wife, and she be not defiled;", 5.15. "then shall the man bring his wife unto the priest, and shall bring her offering for her, the tenth part of an ephah of barley meal; he shall pour no oil upon it, nor put frankincense thereon; for it is a meal-offering of jealousy, a meal-offering of memorial, bringing iniquity to remembrance.", 5.16. "And the priest shall bring her near, and set her before the LORD.", 5.17. "And the priest shall take holy water in an earthen vessel; and of the dust that is on the floor of the tabernacle the priest shall take, and put it into the water.", 5.18. "And the priest shall set the woman before the LORD, and let the hair of the woman’s head go loose, and put the meal-offering of memorial in her hands, which is the meal-offering of jealousy; and the priest shall have in his hand the water of bitterness that causeth the curse.", 5.19. "And the priest shall cause her to swear, and shall say unto the woman: ‘If no man have lain with thee, and if thou hast not gone aside to uncleanness, being under thy husband, be thou free from this water of bitterness that causeth the curse;", 5.20. "but if thou hast gone aside, being under thy husband, and if thou be defiled, and some man have lain with thee besides thy husband—", 5.21. "then the priest shall cause the woman to swear with the oath of cursing, and the priest shall say unto the woman—the LORD make thee a curse and an oath among thy people, when the LORD doth make thy thigh to fall away, and thy belly to swell;", 5.22. "and this water that causeth the curse shall go into thy bowels, and make thy belly to swell, and thy thigh to fall away’; and the woman shall say: ‘Amen, Amen.’", 5.23. "And the priest shall write these curses in a scroll, and he shall blot them out into the water of bitterness.", 5.24. "And he shall make the woman drink the water of bitterness that causeth the curse; and the water that causeth the curse shall enter into her and become bitter.", 5.25. "And the priest shall take the meal-offering of jealousy out of the woman’s hand, and shall wave the meal-offering before the LORD, and bring it unto the altar.", 5.26. "And the priest shall take a handful of the meal-offering, as the memorial-part thereof, and make it smoke upon the altar, and afterward shall make the woman drink the water.", 5.27. "And when he hath made her drink the water, then it shall come to pass, if she be defiled, and have acted unfaithfully against her husband, that the water that causeth the curse shall enter into her and become bitter, and her belly shall swell, and her thigh shall fall away; and the woman shall be a curse among her people.", 5.28. "And if the woman be not defiled, but be clean; then she shall be cleared, and shall conceive seed.", 5.29. "This is the law of jealousy, when a wife, being under her husband, goeth aside, and is defiled;", 5.30. "or when the spirit of jealousy cometh upon a man, and he be jealous over his wife; then shall he set the woman before the LORD, and the priest shall execute upon her all this law.", 5.31. "And the man shall be clear from iniquity, and that woman shall bear her iniquity.", 7.1. "And it came to pass on the day that Moses had made an end of setting up the tabernacle, and had anointed it and sanctified it, and all the furniture thereof, and the altar and all the vessels thereof, and had anointed them and sanctified them;", 15.38. "’Speak unto the children of Israel, and bid them that they make them throughout their generations fringes in the corners of their garments, and that they put with the fringe of each corner a thread of blue.", 15.39. "And it shall be unto you for a fringe, that ye may look upon it, and remember all the commandments of the LORD, and do them; and that ye go not about after your own heart and your own eyes, after which ye use to go astray;", 15.40. "that ye may remember and do all My commandments, and be holy unto your God.", 15.41. "I am the LORD your God, who brought you out of the land of Egypt, to be your God: I am the LORD your God.’", |
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2. Hebrew Bible, Psalms, 19.15, 51.17, 55.18, 84.8, 90.1 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •r. joshua b. levi •r. joshua (b. hanania) Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 24, 477, 546, 565| 19.15. "יִהְיוּ לְרָצוֹן אִמְרֵי־פִי וְהֶגְיוֹן לִבִּי לְפָנֶיךָ יְהוָה צוּרִי וְגֹאֲלִי׃", 51.17. "אֲדֹנָי שְׂפָתַי תִּפְתָּח וּפִי יַגִּיד תְּהִלָּתֶךָ׃", 55.18. "עֶרֶב וָבֹקֶר וְצָהֳרַיִם אָשִׂיחָה וְאֶהֱמֶה וַיִּשְׁמַע קוֹלִי׃", 84.8. "יֵלְכוּ מֵחַיִל אֶל־חָיִל יֵרָאֶה אֶל־אֱלֹהִים בְּצִיּוֹן׃", 90.1. "תְּפִלָּה לְמֹשֶׁה אִישׁ־הָאֱלֹהִים אֲדֹנָי מָעוֹן אַתָּה הָיִיתָ לָּנוּ בְּדֹר וָדֹר׃", 90.1. "יְמֵי־שְׁנוֹתֵינוּ בָהֶם שִׁבְעִים שָׁנָה וְאִם בִּגְבוּרֹת שְׁמוֹנִים שָׁנָה וְרָהְבָּם עָמָל וָאָוֶן כִּי־גָז חִישׁ וַנָּעֻפָה׃", | 19.15. "Let the words of my mouth and the meditation of my heart be acceptable before Thee, O LORD, my Rock, and my Redeemer.", 51.17. "O Lord, open Thou my lips; and my mouth shall declare Thy praise.", 55.18. "Evening, and morning, and at noon, will I complain, and moan; And He hath heard my voice.", 84.8. "They go from strength to strength, every one of them appeareth before God in Zion.", 90.1. "A Prayer of Moses the man of God. Lord, Thou hast been our dwelling-place in all generations.", |
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3. Hebrew Bible, Nahum, 1.3 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •joshua b. levi (r.) Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 370| 1.3. "יְהֹוָה אֶרֶךְ אַפַּיִם וגדול־[וּגְדָל־] כֹּחַ וְנַקֵּה לֹא יְנַקֶּה יְהוָה בְּסוּפָה וּבִשְׂעָרָה דַּרְכּוֹ וְעָנָן אֲבַק רַגְלָיו׃", | 1.3. "The LORD is long-suffering, and great in power, And will by no means clear the guilty; The LORD, in the whirlwind and in the storm is His way, And the clouds are the dust of His feet.", |
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4. Hebrew Bible, Micah, 4.13, 7.4 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •r. joshua b. r. Ḥananiah •r. joshua b. r. ḥananiah Found in books: Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 144, 145, 146, 147, 148, 159, 160, 161, 162, 163, 164| 4.13. "קוּמִי וָדוֹשִׁי בַת־צִיּוֹן כִּי־קַרְנֵךְ אָשִׂים בַּרְזֶל וּפַרְסֹתַיִךְ אָשִׂים נְחוּשָׁה וַהֲדִקּוֹת עַמִּים רַבִּים וְהַחֲרַמְתִּי לַיהוָה בִּצְעָם וְחֵילָם לַאֲדוֹן כָּל־הָאָרֶץ׃", 7.4. "טוֹבָם כְּחֵדֶק יָשָׁר מִמְּסוּכָה יוֹם מְצַפֶּיךָ פְּקֻדָּתְךָ בָאָה עַתָּה תִהְיֶה מְבוּכָתָם׃", | 4.13. "Arise and thresh, O daughter of Zion; For I will make thy horn iron, And I will make thy hoofs brass; And thou shalt beat in pieces many peoples; And thou shalt devote their gain unto the LORD, And their substance unto the Lord of the whole earth.", 7.4. "The best of them is as a brier; The most upright is worse than a thorn hedge; The day of thy watchmen, even thy visitation, is come; Now shall be their perplexity.", |
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5. Hebrew Bible, Joel, 4.15 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •joshua b. levi (r.) Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 370| 4.15. "שֶׁמֶשׁ וְיָרֵחַ קָדָרוּ וְכוֹכָבִים אָסְפוּ נָגְהָם׃", | 4.15. "The sun and the moon are become black, And the stars withdraw their shining.", |
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6. Hebrew Bible, Genesis, 2.2, 6.7 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •joshua b. levi (r.) Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 128, 370| 2.2. "וַיְכַל אֱלֹהִים בַּיּוֹם הַשְּׁבִיעִי מְלַאכְתּוֹ אֲשֶׁר עָשָׂה וַיִּשְׁבֹּת בַּיּוֹם הַשְּׁבִיעִי מִכָּל־מְלַאכְתּוֹ אֲשֶׁר עָשָׂה׃", 2.2. "וַיִּקְרָא הָאָדָם שֵׁמוֹת לְכָל־הַבְּהֵמָה וּלְעוֹף הַשָּׁמַיִם וּלְכֹל חַיַּת הַשָּׂדֶה וּלְאָדָם לֹא־מָצָא עֵזֶר כְּנֶגְדּוֹ׃", 6.7. "וַיֹּאמֶר יְהוָה אֶמְחֶה אֶת־הָאָדָם אֲשֶׁר־בָּרָאתִי מֵעַל פְּנֵי הָאֲדָמָה מֵאָדָם עַד־בְּהֵמָה עַד־רֶמֶשׂ וְעַד־עוֹף הַשָּׁמָיִם כִּי נִחַמְתִּי כִּי עֲשִׂיתִם׃", | 2.2. "And on the seventh day God finished His work which He had made; and He rested on the seventh day from all His work which He had made.", 6.7. "And the LORD said: ‘I will blot out man whom I have created from the face of the earth; both man, and beast, and creeping thing, and fowl of the air; for it repenteth Me that I have made them.’", |
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7. Hebrew Bible, Hosea, 7.13 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •joshua b. levi (r.) Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 369| 7.13. "אוֹי לָהֶם כִּי־נָדְדוּ מִמֶּנִּי שֹׁד לָהֶם כִּי־פָשְׁעוּ בִי וְאָנֹכִי אֶפְדֵּם וְהֵמָּה דִּבְּרוּ עָלַי כְּזָבִים׃", | 7.13. "Woe unto them! for they have strayed from Me; Destruction unto them! for they have transgressed against Me; Shall I then redeem them, Seeing they have spoken lies against Me?", |
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8. Hebrew Bible, Exodus, 17.12, 20.2, 22.15 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •r. joshua (b. hanania) •r. joshua b. levi •r. joshua b. qorha •r. joshua b. r. Ḥananiah •r. joshua b. r. ḥananiah Found in books: Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 119; Levine (2005), The Ancient Synagogue, The First Thousand Years, 348, 551| 17.12. "וִידֵי מֹשֶׁה כְּבֵדִים וַיִּקְחוּ־אֶבֶן וַיָּשִׂימוּ תַחְתָּיו וַיֵּשֶׁב עָלֶיהָ וְאַהֲרֹן וְחוּר תָּמְכוּ בְיָדָיו מִזֶּה אֶחָד וּמִזֶּה אֶחָד וַיְהִי יָדָיו אֱמוּנָה עַד־בֹּא הַשָּׁמֶשׁ׃", 20.2. "אָנֹכִי יְהוָה אֱלֹהֶיךָ אֲשֶׁר הוֹצֵאתִיךָ מֵאֶרֶץ מִצְרַיִם מִבֵּית עֲבָדִים׃", 20.2. "לֹא תַעֲשׂוּן אִתִּי אֱלֹהֵי כֶסֶף וֵאלֹהֵי זָהָב לֹא תַעֲשׂוּ לָכֶם׃", 22.15. "וְכִי־יְפַתֶּה אִישׁ בְּתוּלָה אֲשֶׁר לֹא־אֹרָשָׂה וְשָׁכַב עִמָּהּ מָהֹר יִמְהָרֶנָּה לּוֹ לְאִשָּׁה׃", | 17.12. "But Moses’hands were heavy; and they took a stone, and put it under him, and he sat thereon; and Aaron and Hur stayed up his hands, the one on the one side, and the other on the other side; and his hands were steady until the going down of the sun.", 20.2. "I am the LORD thy God, who brought thee out of the land of Egypt, out of the house of bondage.", 22.15. "And if a man entice a virgin that is not betrothed, and lie with her, he shall surely pay a dowry for her to be his wife.", |
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9. Hebrew Bible, Deuteronomy, 5.6, 6.4-6.5, 11.19 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •r. joshua b. qorha •torah, rabbinic debates on teaching women, r. joshuas views Found in books: Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 42; Levine (2005), The Ancient Synagogue, The First Thousand Years, 551| 5.6. "אָנֹכִי יְהוָה אֱלֹהֶיךָ אֲשֶׁר הוֹצֵאתִיךָ מֵאֶרֶץ מִצְרַיִם מִבֵּית עֲבָדִים׃", 6.4. "שְׁמַע יִשְׂרָאֵל יְהוָה אֱלֹהֵינוּ יְהוָה אֶחָד׃", 6.5. "וְאָהַבְתָּ אֵת יְהוָה אֱלֹהֶיךָ בְּכָל־לְבָבְךָ וּבְכָל־נַפְשְׁךָ וּבְכָל־מְאֹדֶךָ׃", 11.19. "וְלִמַּדְתֶּם אֹתָם אֶת־בְּנֵיכֶם לְדַבֵּר בָּם בְּשִׁבְתְּךָ בְּבֵיתֶךָ וּבְלֶכְתְּךָ בַדֶּרֶךְ וּבְשָׁכְבְּךָ וּבְקוּמֶךָ׃", | 5.6. "I am the LORD thy God, who brought thee out of the land of Egypt, out of the house of bondage.", 6.4. "HEAR, O ISRAEL: THE LORD OUR GOD, THE LORD IS ONE.", 6.5. "And thou shalt love the LORD thy God with all thy heart, and with all thy soul, and with all thy might.", 11.19. "And ye shall teach them your children, talking of them, when thou sittest in thy house, and when thou walkest by the way, and when thou liest down, and when thou risest up.", |
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10. Hebrew Bible, Isaiah, 1.13, 22.4, 50.3, 54.1, 65.19 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •r. joshua b. levi •joshua b. levi (r.) •r. joshua b. r. Ḥananiah •r. joshua b. r. ḥananiah Found in books: Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 119, 146, 159, 160; Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 369, 370; Levine (2005), The Ancient Synagogue, The First Thousand Years, 24| 1.13. "לֹא תוֹסִיפוּ הָבִיא מִנְחַת־שָׁוְא קְטֹרֶת תּוֹעֵבָה הִיא לִי חֹדֶשׁ וְשַׁבָּת קְרֹא מִקְרָא לֹא־אוּכַל אָוֶן וַעֲצָרָה׃", 22.4. "עַל־כֵּן אָמַרְתִּי שְׁעוּ מִנִּי אֲמָרֵר בַּבֶּכִי אַל־תָּאִיצוּ לְנַחֲמֵנִי עַל־שֹׁד בַּת־עַמִּי׃", 50.3. "אַלְבִּישׁ שָׁמַיִם קַדְרוּת וְשַׂק אָשִׂים כְּסוּתָם׃", 54.1. "רָנִּי עֲקָרָה לֹא יָלָדָה פִּצְחִי רִנָּה וְצַהֲלִי לֹא־חָלָה כִּי־רַבִּים בְּנֵי־שׁוֹמֵמָה מִבְּנֵי בְעוּלָה אָמַר יְהוָה׃", 54.1. "כִּי הֶהָרִים יָמוּשׁוּ וְהַגְּבָעוֹת תְּמוּטֶנָה וְחַסְדִּי מֵאִתֵּךְ לֹא־יָמוּשׁ וּבְרִית שְׁלוֹמִי לֹא תָמוּט אָמַר מְרַחֲמֵךְ יְהוָה׃", 65.19. "וְגַלְתִּי בִירוּשָׁלִַם וְשַׂשְׂתִּי בְעַמִּי וְלֹא־יִשָּׁמַע בָּהּ עוֹד קוֹל בְּכִי וְקוֹל זְעָקָה׃", | 1.13. "Bring no more vain oblations; It is an offering of abomination unto Me; New moon and sabbath, the holding of convocations— I cannot endure iniquity along with the solemn assembly.", 22.4. "Therefore said I: ‘Look away from me, I will weep bitterly; Strain not to comfort me, for the destruction of the daughter of my people.’", 50.3. "I clothe the heavens with blackness, And I make sackcloth their covering.", 54.1. "Sing, O barren, thou that didst not bear, Break forth into singing, and cry aloud, thou that didst not travail; For more are the children of the desolate Than the children of the married wife, saith the LORD.", 65.19. "And I will rejoice in Jerusalem, And joy in My people; And the voice of weeping shall be no more heard in her, Nor the voice of crying.", |
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11. Hebrew Bible, Jeremiah, 2.1-2.3, 10.19, 13.17, 39.8 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •joshua b. perah ia, r. •joshua b. levi (r.) •r. joshua b. levi Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 369; Levine (2005), The Ancient Synagogue, The First Thousand Years, 24; Mokhtarian (2021), Rabbis, Sorcerers, Kings, and Priests: The Culture of the Talmud in Ancient Iran. 139| 2.1. "כִּי עִבְרוּ אִיֵּי כִתִּיִּים וּרְאוּ וְקֵדָר שִׁלְחוּ וְהִתְבּוֹנְנוּ מְאֹד וּרְאוּ הֵן הָיְתָה כָּזֹאת׃", 2.1. "וַיְהִי דְבַר־יְהוָה אֵלַי לֵאמֹר׃", 2.2. "הָלֹךְ וְקָרָאתָ בְאָזְנֵי יְרוּשָׁלִַם לֵאמֹר כֹּה אָמַר יְהוָה זָכַרְתִּי לָךְ חֶסֶד נְעוּרַיִךְ אַהֲבַת כְּלוּלֹתָיִךְ לֶכְתֵּךְ אַחֲרַי בַּמִּדְבָּר בְּאֶרֶץ לֹא זְרוּעָה׃", 2.2. "כִּי מֵעוֹלָם שָׁבַרְתִּי עֻלֵּךְ נִתַּקְתִּי מוֹסְרֹתַיִךְ וַתֹּאמְרִי לֹא אעבד [אֶעֱבוֹר] כִּי עַל־כָּל־גִּבְעָה גְּבֹהָה וְתַחַת כָּל־עֵץ רַעֲנָן אַתְּ צֹעָה זֹנָה׃", 2.3. "לַשָּׁוְא הִכֵּיתִי אֶת־בְּנֵיכֶם מוּסָר לֹא לָקָחוּ אָכְלָה חַרְבְּכֶם נְבִיאֵיכֶם כְּאַרְיֵה מַשְׁחִית׃", 2.3. "קֹדֶשׁ יִשְׂרָאֵל לַיהוָה רֵאשִׁית תְּבוּאָתֹה כָּל־אֹכְלָיו יֶאְשָׁמוּ רָעָה תָּבֹא אֲלֵיהֶם נְאֻם־יְהוָה׃", 10.19. "אוֹי לִי עַל־שִׁבְרִי נַחְלָה מַכָּתִי וַאֲנִי אָמַרְתִּי אַךְ זֶה חֳלִי וְאֶשָּׂאֶנּוּ׃", 13.17. "וְאִם לֹא תִשְׁמָעוּהָ בְּמִסְתָּרִים תִּבְכֶּה־נַפְשִׁי מִפְּנֵי גֵוָה וְדָמֹעַ תִּדְמַע וְתֵרַד עֵינִי דִּמְעָה כִּי נִשְׁבָּה עֵדֶר יְהוָה׃", 39.8. "וְאֶת־בֵּית הַמֶּלֶךְ וְאֶת־בֵּית הָעָם שָׂרְפוּ הַכַּשְׂדִּים בָּאֵשׁ וְאֶת־חֹמוֹת יְרוּשָׁלִַם נָתָצוּ׃", | 2.1. "And the word of the LORD came to me, saying:", 2.2. "Go, and cry in the ears of Jerusalem, saying: Thus saith the LORD: I remember for thee the affection of thy youth, the love of thine espousals; how thou wentest after Me in the wilderness, in a land that was not sown.", 2.3. "Israel is the LORD’S hallowed portion, His first-fruits of the increase; all that devour him shall be held guilty, evil shall come upon them, saith the LORD.", 10.19. "Woe is me for my hurt! My wound is grievous; But I said: ‘This is but a sickness, And I must bear it.’", 13.17. "But if ye will not hear it, My soul shall weep in secret for your pride; And mine eyes shall weep sore, and run down with tears, Because the LORD’S flock is carried away captive.", 39.8. "And the Chaldeans burned the king’s house, and the house of the people, with fire, and broke down the walls of Jerusalem.", |
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12. Hebrew Bible, Lamentations, 3.17, 4.11 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •joshua b. levi (r.) •r. joshua b. r. Ḥananiah •r. joshua b. r. ḥananiah Found in books: Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 184; Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 370| 3.17. "וַתִּזְנַח מִשָּׁלוֹם נַפְשִׁי נָשִׁיתִי טוֹבָה׃", 4.11. "כִּלָּה יְהוָה אֶת־חֲמָתוֹ שָׁפַךְ חֲרוֹן אַפּוֹ וַיַּצֶּת־אֵשׁ בְּצִיּוֹן וַתֹּאכַל יְסוֹדֹתֶיהָ׃", | 3.17. "And my soul is removed far off from peace, I forgot prosperity.", 4.11. "The LORD hath accomplished His fury, He hath poured out His fierce anger; And He hath kindled a fire in Zion, Which hath devoured the foundations thereof.", |
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13. Hebrew Bible, Amos, 4.13 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •r. joshua b. r. Ḥananiah •r. joshua b. r. ḥananiah Found in books: Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 146, 159| 4.13. "כִּי הִנֵּה יוֹצֵר הָרִים וּבֹרֵא רוּחַ וּמַגִּיד לְאָדָם מַה־שֵּׂחוֹ עֹשֵׂה שַׁחַר עֵיפָה וְדֹרֵךְ עַל־בָּמֳתֵי אָרֶץ יְהוָה אֱלֹהֵי־צְבָאוֹת שְׁמוֹ׃", | 4.13. "For, lo, He that formeth the mountains, and createth the wind, And declareth unto man what is his thought, That maketh the morning darkness, And treadeth upon the high places of the earth; The LORD, the God of hosts, is His name.", |
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14. Hebrew Bible, 2 Kings, 4.23 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •r. joshua b. levi Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 24| 4.23. "וַיֹּאמֶר מַדּוּעַ אתי [אַתְּ] הלכתי [הֹלֶכֶת] אֵלָיו הַיּוֹם לֹא־חֹדֶשׁ וְלֹא שַׁבָּת וַתֹּאמֶר שָׁלוֹם׃", | 4.23. "And he said: Wherefore wilt thou go to him today? it is neither new moon nor sabbath.’ And she said: ‘It shall be well.’", |
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15. Hebrew Bible, 1 Samuel, 6.12 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •r. joshua b. levi Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 353| 6.12. "וַיִשַּׁרְנָה הַפָּרוֹת בַּדֶּרֶךְ עַל־דֶּרֶךְ בֵּית שֶׁמֶשׁ בִּמְסִלָּה אַחַת הָלְכוּ הָלֹךְ וְגָעוֹ וְלֹא־סָרוּ יָמִין וּשְׂמֹאול וְסַרְנֵי פְלִשְׁתִּים הֹלְכִים אַחֲרֵיהֶם עַד־גְּבוּל בֵּית שָׁמֶשׁ׃", | 6.12. "And the cows took the straight way by the road of Bet-shemesh, and went along the highway, lowing as they went, and turned not aside to the right hand or to the left; and the lords of the Pelishtim went after them to the border of Bet-shemesh.", |
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| 16. Hebrew Bible, 1 Kings, 8 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •r. joshua b. levi Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 24 |
17. Hebrew Bible, Ezekiel, 1.19, 11.16, 21.21-21.23 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •r. joshua b. levi •joshua b. perah ia, r. Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 24, 575; Mokhtarian (2021), Rabbis, Sorcerers, Kings, and Priests: The Culture of the Talmud in Ancient Iran. 139| 1.19. "וּבְלֶכֶת הַחַיּוֹת יֵלְכוּ הָאוֹפַנִּים אֶצְלָם וּבְהִנָּשֵׂא הַחַיּוֹת מֵעַל הָאָרֶץ יִנָּשְׂאוּ הָאוֹפַנִּים׃", 11.16. "לָכֵן אֱמֹר כֹּה־אָמַר אֲדֹנָי יְהוִה כִּי הִרְחַקְתִּים בַּגּוֹיִם וְכִי הֲפִיצוֹתִים בָּאֲרָצוֹת וָאֱהִי לָהֶם לְמִקְדָּשׁ מְעַט בָּאֲרָצוֹת אֲשֶׁר־בָּאוּ שָׁם׃", 21.21. "הִתְאַחֲדִי הֵימִנִי הָשִׂימִי הַשְׂמִילִי אָנָה פָּנַיִךְ מֻעָדוֹת׃", 21.22. "וְגַם־אֲנִי אַכֶּה כַפִּי אֶל־כַּפִּי וַהֲנִחֹתִי חֲמָתִי אֲנִי יְהוָה דִּבַּרְתִּי׃", 21.23. "וַיְהִי דְבַר־יְהוָה אֵלַי לֵאמֹר׃", | 1.19. "And when the living creatures went, the wheels went hard by them; and when the living creatures were lifted up from the bottom, the wheels were lifted up.", 11.16. "therefore say: Thus saith the Lord GOD: Although I have removed them far off among the nations, and although I have scattered them among the countries, yet have I been to them as a little sanctuary in the countries where they are come;", 21.21. "Go thee one way to the right, or direct thyself to the left; whither is thy face set?", 21.22. "I will also smite My hands together, and I will satisfy My fury; I the LORD have spoken it.’", 21.23. "And the word of the LORD came unto me, saying:", |
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18. Hebrew Bible, Zechariah, 2.12 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •joshua b. levi (r.) Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 366| 2.12. "כִּי כֹה אָמַר יְהוָה צְבָאוֹת אַחַר כָּבוֹד שְׁלָחַנִי אֶל־הַגּוֹיִם הַשֹּׁלְלִים אֶתְכֶם כִּי הַנֹּגֵעַ בָּכֶם נֹגֵעַ בְּבָבַת עֵינוֹ׃", | 2.12. "For thus saith the LORD of hosts who sent me after glory unto the nations which spoiled you: ‘Surely, he that toucheth you toucheth the apple of his eye.", |
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19. Hebrew Bible, 1 Chronicles, 16.31 (5th cent. BCE - 3rd cent. BCE) Tagged with subjects: •r. joshua b. levi Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 24| 16.31. "יִשְׂמְחוּ הַשָּׁמַיִם וְתָגֵל הָאָרֶץ וְיֹאמְרוּ בַגּוֹיִם יְהוָה מָלָךְ׃", | 16.31. "Let the heavens be glad, and let the earth rejoice; And let them say among the nations: ‘The LORD reigneth.’", |
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20. Hebrew Bible, Daniel, 6.11, 7.9, 7.23 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •r. joshua (b. hanania) •joshua b. levi (r.) Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 370; Levine (2005), The Ancient Synagogue, The First Thousand Years, 546| 6.11. "וְדָנִיֵּאל כְּדִי יְדַע דִּי־רְשִׁים כְּתָבָא עַל לְבַיְתֵהּ וְכַוִּין פְּתִיחָן לֵהּ בְּעִלִּיתֵהּ נֶגֶד יְרוּשְׁלֶם וְזִמְנִין תְּלָתָה בְיוֹמָא הוּא בָּרֵךְ עַל־בִּרְכוֹהִי וּמְצַלֵּא וּמוֹדֵא קֳדָם אֱלָהֵהּ כָּל־קֳבֵל דִּי־הֲוָא עָבֵד מִן־קַדְמַת דְּנָה׃", 7.9. "חָזֵה הֲוֵית עַד דִּי כָרְסָוָן רְמִיו וְעַתִּיק יוֹמִין יְתִב לְבוּשֵׁהּ כִּתְלַג חִוָּר וּשְׂעַר רֵאשֵׁהּ כַּעֲמַר נְקֵא כָּרְסְיֵהּ שְׁבִיבִין דִּי־נוּר גַּלְגִּלּוֹהִי נוּר דָּלִק׃", 7.23. "כֵּן אֲמַר חֵיוְתָא רְבִיעָיְתָא מַלְכוּ רביעיא [רְבִיעָאָה] תֶּהֱוֵא בְאַרְעָא דִּי תִשְׁנֵא מִן־כָּל־מַלְכְוָתָא וְתֵאכֻל כָּל־אַרְעָא וּתְדוּשִׁנַּהּ וְתַדְּקִנַּהּ׃", | 6.11. "And when Daniel knew that the writing was signed, he went into his house—now his windows were open in his upper chamber toward Jerusalem—and he kneeled upon his knees three times a day, and prayed, and gave thanks before his God, as he did aforetime.", 7.9. "I beheld Till thrones were placed, And one that was ancient of days did sit: His raiment was as white snow, And the hair of his head like pure wool; His throne was fiery flames, and the wheels thereof burning fire.", 7.23. "Thus he said: ‘The fourth beast shall be a fourth kingdom upon earth, which shall be diverse from all the kingdoms, and shall devour the whole earth, and shall tread it down, and break it in pieces.", |
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21. Philo of Alexandria, On The Embassy To Gaius, 157, 297, 319 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 46 | 319. "And your grandmother, Julia Augusta, following the example of so great a guide in the paths of piety, did also adorn the temple with some golden vials and censers, and with a great number of other offerings, of the most costly and magnificent description; and what was her object in doing this, when there is no statue erected within the temple? for the minds of women are, in some degree, weaker than those of men, and are not so well able to comprehend a thing which is appreciable only by the intellect, without any aid of objects addressed to the outward senses; |
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22. Philo of Alexandria, Against Flaccus, 122-123 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 114 | 123. "O most mighty King of all mortal and immortal beings, we have come to offer thanks unto thee, to invoke earth and sea, and the air and the heaven, and all the parts of the universe, and the whole world in which alone we dwell, being driven out by men and robbed of everything else in the world, and being deprived of our city, and of all the buildings both private and public within the city, and being made houseless and homeless by the treachery of our governor, the only men in the world who are so treated. |
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23. Mishnah, Berachot, 1.5, 2.2, 4.1, 4.3-4.4, 4.7 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •r. joshua b. qorha •r. joshua b. r. Ḥananiah •r. joshua b. r. ḥananiah •r. joshua (b. hanania) •r. joshua b. levi Found in books: Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 163; Levine (2005), The Ancient Synagogue, The First Thousand Years, 544, 545, 551| 1.5. "מַזְכִּירִין יְצִיאַת מִצְרַיִם בַּלֵּילוֹת. אָמַר רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה, הֲרֵי אֲנִי כְּבֶן שִׁבְעִים שָׁנָה, וְלֹא זָכִיתִי שֶׁתֵּאָמֵר יְצִיאַת מִצְרַיִם בַּלֵּילוֹת, עַד שֶׁדְּרָשָׁהּ בֶּן זוֹמָא, שֶׁנֶּאֱמַר (דברים טז) לְמַעַן תִּזְכֹּר אֶת יוֹם צֵאתְךָ מֵאֶרֶץ מִצְרַיִם כֹּל יְמֵי חַיֶּיךָ. יְמֵי חַיֶּיךָ, הַיָּמִים. כֹּל יְמֵי חַיֶּיךָ, הַלֵּילוֹת. וַחֲכָמִים אוֹמְרִים, יְמֵי חַיֶּיךָ, הָעוֹלָם הַזֶּה. כֹּל יְמֵי חַיֶּיךָ, לְהָבִיא לִימוֹת הַמָּשִׁיחַ: \n", 2.2. "אֵלּוּ הֵן בֵּין הַפְּרָקִים, בֵּין בְּרָכָה רִאשׁוֹנָה לִשְׁנִיָּה, בֵּין שְׁנִיָּה לִשְׁמַע, וּבֵין שְׁמַע לִוְהָיָה אִם שָׁמֹעַ, בֵּין וְהָיָה אִם שָׁמֹעַ לְוַיֹּאמֶר, בֵּין וַיֹּאמֶר לֶאֱמֶת וְיַצִּיב. רַבִּי יְהוּדָה אוֹמֵר, בֵּין וַיֹּאמֶר לֶאֱמֶת וְיַצִּיב לֹא יַפְסִיק. אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן קָרְחָה, לָמָּה קָדְמָה שְׁמַע לִוְהָיָה אִם שָׁמֹעַ, אֶלָּא כְדֵי שֶׁיְּקַבֵּל עָלָיו עֹל מַלְכוּת שָׁמַיִם תְּחִלָּה, וְאַחַר כָּךְ יְקַבֵּל עָלָיו עֹל מִצְוֹת. וְהָיָה אִם שָׁמֹעַ לְוַיֹּאמֶר, שֶׁוְהָיָה אִם שָׁמֹעַ נוֹהֵג בַּיּוֹם וּבַלַּיְלָה, וַיֹּאמֶר אֵינוֹ נוֹהֵג אֶלָּא בַּיּוֹם: \n", 4.1. "תְּפִלַּת הַשַּׁחַר, עַד חֲצוֹת. רַבִּי יְהוּדָה אוֹמֵר, עַד אַרְבַּע שָׁעוֹת. תְּפִלַּת הַמִּנְחָה עַד הָעֶרֶב. רַבִּי יְהוּדָה אוֹמֵר, עַד פְּלַג הַמִּנְחָה. תְּפִלַּת הָעֶרֶב אֵין לָהּ קֶבַע. וְשֶׁל מוּסָפִין כָּל הַיּוֹם. רַבִּי יְהוּדָה אוֹמֵר, עַד שֶׁבַע שָׁעוֹת:", 4.3. "רַבָּן גַּמְלִיאֵל אוֹמֵר, בְּכָל יוֹם מִתְפַּלֵּל אָדָם שְׁמֹנֶה עֶשְׂרֵה. רַבִּי יְהוֹשֻׁעַ אוֹמֵר, מֵעֵין שְׁמֹנֶה עֶשְׂרֵה. רַבִּי עֲקִיבָא אוֹמֵר, אִם שְׁגוּרָה תְפִלָּתוֹ בְּפִיו, יִתְפַּלֵּל שְׁמֹנֶה עֶשְׂרֵה. וְאִם לָאו, מֵעֵין שְׁמֹנֶה עֶשְׂרֵה:", 4.4. "רַבִּי אֱלִיעֶזֶר אוֹמֵר, הָעוֹשֶׂה תְפִלָּתוֹ קֶבַע, אֵין תְּפִלָּתוֹ תַּחֲנוּנִים. רַבִּי יְהוֹשֻׁעַ אוֹמֵר, הַמְהַלֵּךְ בִּמְקוֹם סַכָּנָה, מִתְפַּלֵּל תְּפִלָּה קְצָרָה. אוֹמֵר, הוֹשַׁע הַשֵּׁם אֶת עַמְּךָ אֶת שְׁאֵרִית יִשְׂרָאֵל, בְּכָל פָּרָשַׁת הָעִבּוּר יִהְיוּ צָרְכֵיהֶם לְפָנֶיךָ. בָּרוּךְ אַתָּה ה' שׁוֹמֵעַ תְּפִלָּה:", 4.7. "רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה אוֹמֵר, אֵין תְּפִלַּת הַמּוּסָפִין אֶלָּא בְּחֶבֶר עִיר. וַחֲכָמִים אוֹמְרִים, בְּחֶבֶר עִיר וְשֶׁלֹּא בְחֶבֶר עִיר. רַבִּי יְהוּדָה אוֹמֵר מִשְּׁמוֹ, כָּל מָקוֹם שֶׁיֵּשׁ חֶבֶר עִיר, הַיָּחִיד פָּטוּר מִתְּפִלַּת הַמּוּסָפִין:", | 1.5. "They mention the Exodus from Egypt at night. Rabbi Elazar ben Azaryah said: \"Behold, I am almost a seventy-year old man and I have not succeeded in [understanding why] the Exodus from Egypt should be mentioned at night, until Ben Zoma explained it from a verse (Deuteronomy 16:3): ‘In order that you may remember the day you left Egypt all the days of your life.’ ‘The days of your life’ refers to the days. ‘All the days of your life’ refers to the nights. And the sages say: ‘the days of your life’ refers to this world. ‘All the days of your life’ includes the days of the Messiah.", 2.2. "These are the breaks between the sections: between the first blessing and the second, between the second and “Shema,” between “Shema” and “And it shall come to pass if you listen” between “And it shall come to pass if you listen” and “And the Lord said” and between “And the Lord said” and “Emet veYatziv” (true and firm). Rabbi Judah says: between “And the Lord said” and “Emet veYatziv” one should not interrupt. Rabbi Joshua ben Korhah said: Why was the section of “Shema” placed before that of “And it shall come to pass if you listen”? So that one should first accept upon himself the yoke of the Kingdom of Heaven and then take upon himself the yoke of the commandments. Why does the section of “And it shall come to pass if you listen” come before that of “And the Lord said”? Because “And it shall come to pass if you listen” is customary during both day and night, whereas [the section] “And the Lord said” is customary only during the day.", 4.1. "The morning Tefillah (Shacharit) is until midday. Rabbi Judah says until the fourth hour. The afternoon Tefillah (Minhah) until evening. Rabbi Judah says: until the middle of the afternoon. The evening prayer has no fixed time. The time for the additional prayers (musaf) is the whole day. Rabbi Judah says: until the seventh hour.", 4.3. "Rabban Gamaliel says: every day a man should pray the eighteen [blessings]. Rabbi Joshua says: an abstract of the eighteen. Rabbi Akiva says: if he knows it fluently he prays the eighteen, and if not an abstract of the eighteen.", 4.4. "Rabbi Eliezer says: if a man makes his prayers fixed, it is not [true] supplication. Rabbi Joshua says: if one is traveling in a dangerous place, he says a short prayer, saying: Save, O Lord, Your people the remt of Israel. In every time of crisis may their needs be before You. Blessed are You, O Lord, who hears prayer.", 4.7. "Rabbi Elazar ben Azaryah says: The musaf prayer is said only with the local congregation. The sages say: whether with or with out the congregation. Rabbi Judah said in his name: wherever there is a congregation, an individual is exempt from saying the musaf prayer.", |
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24. New Testament, Matthew, 4.23, 6.6, 6.19-6.21, 9.18, 9.23, 9.35 (1st cent. CE - 1st cent. CE) Tagged with subjects: •r. joshua b. levi •r. joshua (b. hanania) •r. joshua b. r. Ḥananiah •r. joshua b. r. ḥananiah Found in books: Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 162; Levine (2005), The Ancient Synagogue, The First Thousand Years, 46, 418, 545| 4.23. Καὶ περιῆγεν ἐν ὅλῃ τῇ Γαλιλαίᾳ, διδάσκων ἐν ταῖς συναγωγαῖς αὐτῶν καὶ κηρύσσων τὸ εὐαγγέλιον τῆς βασιλείας καὶ θεραπεύων πᾶσαν νόσον καὶ πᾶσαν μαλακίαν ἐν τῷ λαῷ. 6.6. σὺ δὲ ὅταν προσεύχῃ, εἴσελθε εἰς τὸ ταμεῖόν σου καὶ κλείσας τὴν θύραν σου πρόσευξαι τῷ πατρί σου τῷ ἐν τῷ κρυπτῷ· καὶ ὁ πατήρ σου ὁ βλέπων ἐν τῷ κρυπτῷ ἀποδώσει σοι. 6.19. Μὴ θησαυρίζετε ὑμῖν θησαυροὺς ἐπὶ τῆς γῆς, ὅπου σὴς καὶ βρῶσις ἀφανίζει, καὶ ὅπου κλέπται διορύσσουσιν καὶ κλέπτουσιν· 6.20. θησαυρίζετε δὲ ὑμῖν θησαυροὺς ἐν οὐρανῷ, ὅπου οὔτε σὴς οὔτε βρῶσις ἀφανίζει, καὶ ὅπου κλέπται οὐ διορύσσουσιν οὐδὲ κλέπτουσιν· 6.21. ὅπου γάρ ἐστιν ὁ θησαυρός σου, ἐκεῖ ἔσται [καὶ] ἡ καρδία σου. 9.18. Ταῦτα αὐτοῦ λαλοῦντος αὐτοῖς ἰδοὺ ἄρχων [εἷς] προσελθὼν προσεκύνει αὐτῷ λέγων ὅτι Ἡ θυγάτηρ μου ἄρτι ἐτελεύτησεν· ἀλλὰ ἐλθὼν ἐπίθες τὴν χεῖρά σου ἐπʼ αὐτήν, καὶ ζήσεται. 9.23. Καὶ ἐλθὼν ὁ Ἰησοῦς εἰς τὴν οἰκίαν τοῦ ἄρχοντος καὶ ἰδὼν τοὺς αὐλητὰς καὶ τὸν ὄχλον θορυβούμενον 9.35. Καὶ περιῆγεν ὁ Ἰησοῦς τὰς πόλεις πάσας καὶ τὰς κώμας, διδάσκων ἐν ταῖς συναγωγαῖς αὐτῶν καὶ κηρύσσων τὸ εὐαγγέλιον τῆς βασιλείας καὶ θεραπεύων πᾶσαν νόσον καὶ πᾶσαν μαλακίαν. | 4.23. Jesus went about in all Galilee, teaching in their synagogues, preaching the gospel of the kingdom, and healing every disease and every sickness among the people. 6.6. But you, when you pray, enter into your inner chamber, and having shut your door, pray to your Father who is in secret, and your Father who sees in secret will reward you openly. 6.19. "Don't lay up treasures for yourselves on the earth, where moth and rust consume, and where thieves break through and steal; 6.20. but lay up for yourselves treasures in heaven, where neither moth nor rust consume, and where thieves don't break through and steal; 6.21. for where your treasure is, there your heart will be also. 9.18. While he told these things to them, behold, a ruler came and worshiped him, saying, "My daughter has just died, but come and lay your hand on her, and she will live." 9.23. When Jesus came into the ruler's house, and saw the flute players, and the crowd in noisy disorder, 9.35. Jesus went about all the cities and the villages, teaching in their synagogues, and preaching the gospel of the kingdom, and healing every disease and every sickness among the people. |
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25. New Testament, Mark, 1.21-1.28, 1.39, 3.1, 5.22, 5.35-5.36, 5.38, 6.2 (1st cent. CE - 1st cent. CE) Tagged with subjects: •r. joshua b. levi •r. joshua (b. hanania) Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 46, 418| 1.21. Καὶ εἰσπορεύονται εἰς Καφαρναούμ. Καὶ εὐθὺς τοῖς σάββασιν εἰσελθὼν εἰς τὴν συναγωγὴν ἐδίδασκεν. 1.22. καὶ ἐξεπλήσσοντο ἐπὶ τῇ διδαχῇ αὐτοῦ, ἦν γὰρ διδάσκων αὐτοὺς ὡς ἐξουσίαν ἔχων καὶ οὐχ ὡς οἱ γραμματεῖς. 1.23. καὶ εὐθὺς ἦν ἐν τῇ συναγωγῇ αὐτῶν ἄνθρωπος ἐν πνεύματι ἀκαθάρτῳ, καὶ ἀνέκραξεν 1.24. λέγων Τί ἡμῖν καὶ σοί, Ἰησοῦ Ναζαρηνέ; ἦλθες ἀπολέσαι ἡμᾶς; οἶδά σε τίς εἶ, ὁ ἅγιος τοῦ θεοῦ. 1.25. καὶ ἐπετίμησεν αὐτῷ ὁ Ἰησοῦς [λέγων] Φιμώθητι καὶ ἔξελθε ἐξ αὐτοῦ. 1.26. καὶ σπαράξαν αὐτὸν τὸ πνεῦμα τὸ ἀκάθαρτον καὶ φωνῆσαν φωνῇ μεγάλῃ ἐξῆλθεν ἐξ αὐτοῦ. καὶ ἐθαμβήθησαν ἅπαντες, 1.27. ὥστε συνζητεῖν αὐτοὺς λέγοντας Τί ἐστιν τοῦτο; διδαχὴ καινή· κατʼ ἐξουσίαν καὶ τοῖς πνεύμασι τοῖς ἀκαθάρτοις ἐπιτάσσει, καὶ ὑπακούουσιν αὐτῷ. 1.28. Καὶ ἐξῆλθεν ἡ ἀκοὴ αὐτοῦ εὐθὺς πανταχοῦ εἰς ὅλην την περίχωρον τῆς Γαλιλαίας. 1.39. καὶ ἦλθεν κηρύσσων εἰς τὰς συναγωγὰς αὐτῶν εἰς ὅλην τὴν Γαλιλαίαν καὶ τὰ δαιμόνια ἐκβάλλων. 3.1. Καὶ εἰσῆλθεν πάλιν εἰς συναγωγήν, καὶ ἦν ἐκεῖ ἄνθρωπος ἐξηραμμένην ἔχων τὴν χεῖρα· 5.22. Καὶ ἔρχεται εἷς τῶν ἀρχισυναγώγων, ὀνόματι Ἰάειρος, 5.35. Ἔτι αὐτοῦ λαλοῦντος ἔρχονται ἀπὸ τοῦ ἀρχισυναγώγου λέγοντες ὅτι Ἡ θυγάτηρ σου ἀπέθανεν· τί ἔτι σκύλλεις τὸν διδάσκαλον; 5.36. ὁ δὲ Ἰησοῦς παρακούσας τὸν λόγον λαλούμενον λέγει τῷ ἀρχισυναγώγῳ Μὴ φοβοῦ, μόνον πίστευε. 5.38. καὶ ἔρχονται εἰς τὸν οἶκον τοῦ ἀρχισυναγώγου, καὶ θεωρεῖ θόρυβον καὶ κλαίοντας καὶ ἀλαλάζοντας πολλά, 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; | 1.21. They went into Capernaum, and immediately on the Sabbath day he entered into the synagogue and taught. 1.22. They were astonished at his teaching, for he taught them as having authority, and not as the scribes. 1.23. Immediately there was in their synagogue a man with an unclean spirit, and he cried out, 1.24. saying, "Ha! What do we have to do with you, Jesus, you Nazarene? Have you come to destroy us? I know you who you are: the Holy One of God!" 1.25. Jesus rebuked him, saying, "Be quiet, and come out of him!" 1.26. The unclean spirit, convulsing him and crying with a loud voice, came out of him. 1.27. They were all amazed, so that they questioned among themselves, saying, "What is this? A new teaching? For with authority he commands even the unclean spirits, and they obey him!" 1.28. The report of him went out immediately everywhere into all the region of Galilee and its surrounding area. 1.39. He went into their synagogues throughout all Galilee, preaching and casting out demons. 3.1. He entered again into the synagogue, and there was a man there who had his hand withered. 5.22. Behold, one of the rulers of the synagogue, Jairus by name, came; and seeing him, he fell at his feet, 5.35. While he was still speaking, they came from the synagogue ruler's house saying, "Your daughter is dead. Why bother the Teacher any more?" 5.36. But Jesus, when he heard the message spoken, immediately said to the ruler of the synagogue, "Don't be afraid, only believe." 5.38. He came to the synagogue ruler's house, and he saw an uproar, weeping, and great wailing. 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? |
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26. New Testament, Luke, 4.15-4.44, 8.41, 8.49, 12.32-12.34, 13.10-13.21 (1st cent. CE - 1st cent. CE) Tagged with subjects: •r. joshua b. levi •r. joshua (b. hanania) •r. joshua b. r. Ḥananiah •r. joshua b. r. ḥananiah Found in books: Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 162; Levine (2005), The Ancient Synagogue, The First Thousand Years, 46, 348, 418| 4.15. καὶ αὐτὸς ἐδίδασκεν ἐν ταῖς συναγωγαῖς αὐτῶν, δοξαζόμενος ὑπὸ πάντων. 4.16. Καὶ ἦλθεν εἰς Ναζαρά, οὗ ἦν τεθραμμένος, καὶ εἰσῆλθεν κατὰ τὸ εἰωθὸς αὐτῷ ἐν τῇ ἡμέρᾳ τῶν σαββάτων εἰς τὴν συναγωγήν, καὶ ἀνέστη ἀναγνῶναι. 4.17. καὶ ἐπεδόθη αὐτῷ βιβλίον τοῦ προφήτου Ἠσαίου, καὶ ἀνοίξας τὸ βιβλίον εὗρεν [τὸν] τόπον οὗ ἦν γεγραμμένον 4.18. Πνεῦμα Κυρίου ἐπʼ ἐμέ, οὗ εἵνεκεν ἔχρισέν με εὐαγγελίσασθαι πτωχοῖς, ἀπέσταλκέν με κηρύξαι αἰχμαλώτοις ἄφεσιν καὶ τυφλοῖς ἀνάβλεψιν, ἀποστεῖλαι τεθραυσμένους ἐν ἀφέσει, 4.19. κηρύξαι ἐνιαυτὸν Κυρίου δεκτόν. 4.20. καὶ πτύξας τὸ βιβλίον ἀποδοὺς τῷ ὑπηρέτῃ ἐκάθισεν· καὶ πάντων οἱ ὀφθαλμοὶ ἐν τῇ συναγωγῇ ἦσαν ἀτενίζοντες αὐτῷ. 4.21. ἤρξατο δὲ λέγειν πρὸς αὐτοὺς ὅτι Σήμερον πεπλήρωται ἡ γραφὴ αὕτη ἐν τοῖς ὠσὶν ὑμῶν. 4.22. καὶ πάντες ἐμαρτύρουν αὐτῷ καὶ ἐθαύμαζον ἐπὶ τοῖς λόγοις τῆς χάριτος τοῖς ἐκπορευομένοις ἐκ τοῦ στόματος αὐτοῦ, καὶ ἔλεγον Οὐχὶ υἱός ἐστιν Ἰωσὴφ οὗτος; 4.23. καὶ εἶπεν πρὸς αὐτούς Πάντως ἐρεῖτέ μοι τὴν παραβολὴν ταύτην Ἰατρέ, θεράπευσον σεαυτόν· ὅσα ἠκούσαμεν γενόμενα εἰς τὴν — Καφαρναοὺμ ποίησον καὶ ὧδε ἐν τῇ πατρίδι σου. 4.24. εἶπεν δέ Ἀμὴν λέγω ὑμῖν ὅτι οὐδεὶς προφήτης δεκτός ἐστιν ἐν τῇ πατρίδι αὐτοῦ. 4.25. ἐπʼ ἀληθείας δὲ λέγω ὑμῖν, πολλαὶ χῆραι ἦσαν ἐν ταῖς ἡμέραις Ἠλείου ἐν τῷ Ἰσραήλ, ὅτε ἐκλείσθη ὁ οὐρανὸς ἔτη τρία καὶ μῆνας ἕξ, ὡς ἐγένετο λιμὸς μέγας ἐπὶ πᾶσαν τὴν γῆν, 4.26. καὶ πρὸς οὐδεμίαν αὐτῶν ἐπέμφθη Ἠλείας εἰ μὴ εἰς Σάρεπτα τῆς Σιδωνίας πρὸς γυναῖκα χήραν. 4.27. καὶ πολλοὶ λεπροὶ ἦσαν ἐν τῷ Ἰσραὴλ ἐπὶ Ἐλισαίου τοῦ προφήτου, καὶ οὐδεὶς αὐτῶν ἐκαθαρίσθη εἰ μὴ Ναιμὰν ὁ Σύρος. 4.28. καὶ ἐπλήσθησαν πάντες θυμοῦ ἐν τῇ συναγωγῇ ἀκούοντες ταῦτα, 4.29. καὶ ἀναστάντες ἐξέβαλον αὐτὸν ἔξω τῆς πόλεως, καὶ ἤγαγον αὐτὸν ἕως ὀφρύος τοῦ ὄρους ἐφʼ οὗ ἡ πόλις ᾠκοδόμητο αὐτῶν, ὥστε κατακρημνίσαι αὐτόν· 4.30. αὐτὸς δὲ διελθὼν διὰ μέσου αὐτῶν ἐπορεύετο. 4.31. Καὶ κατῆλθεν εἰς Καφαρναοὺμ πόλιν τῆς Γαλιλαίας. Καὶ ἦν διδάσκων αὐτοὺς ἐν τοῖς σάββασιν· 4.32. καὶ ἐξεπλήσσοντο ἐπὶ τῇ διδαχῇ αὐτοῦ, ὅτι ἐν ἐξουσίᾳ ἦν ὁ λόγος αὐτοῦ. 4.33. καὶ ἐν τῇ συναγωγῇ ἦν ἄνθρωπος ἔχων πνεῦμα δαιμονίου ἀκαθάρτου, καὶ ἀνέκραξεν φωνῇ μεγάλῃ 4.34. Ἔα, τί ἡμῖν καὶ σοί, Ἰησοῦ Ναζαρηνέ; ἦλθες ἀπολέσαι ἡμᾶς; 4.35. οἶδά σε τίς εἶ, ὁ ἅγιος τοῦ θεοῦ. καὶ ἐπετίμησεν αὐτῷ ὁ Ἰησοῦς λέγων Φιμώθητι καὶ ἔξελθε ἀπʼ αὐτοῦ. καὶ ῥίψαν αὐτὸν τὸ δαιμόνιον εἰς τὸ μέσον ἐξῆλθεν ἀπʼ αὐτοῦ μηδὲν βλάψαν αὐτόν. 4.36. καὶ ἐγένετο θάμβος ἐπὶ πάντας, καὶ συνελάλουν πρὸς ἀλλήλους λέγοντες Τίς ὁ λόγος οὗτος ὅτι ἐν ἐξουσίᾳ καὶ δυνάμει ἐπιτάσσει τοῖς ἀκαθάρτοις πνεύμασιν, 4.37. καὶ ἐξέρχονται; Καὶ ἐξεπορεύετο ἦχος περὶ αὐτοῦ εἰς πάντα τόπον τῆς περιχώρου. 4.38. Ἀναστὰς δὲ ἀπὸ τῆς συναγωγῆς εἰσῆλθεν εἰς τὴν οἰκίαν Σίμωνος. πενθερὰ δὲ τοῦ Σίμωνος ἦν συνεχομένη πυρετῷ μεγάλῳ, καὶ ἠρώτησαν αὐτὸν περὶ αὐτῆς. 4.39. καὶ ἐπιστὰς ἐπάνω αὐτῆς ἐπετίμησεν τῷ πυρετῷ, καὶ ἀφῆκεν αὐτήν· παραχρῆμα δὲ ἀναστᾶσα διηκόνει αὐτοῖς. 4.40. Δύνοντος δὲ τοῦ ἡλίου ἅπαντες ὅσοι εἶχον ἀσθενοῦντας νόσοις ποικίλαις ἤγαγον αὐτοὺς πρὸς αὐτόν· ὁ δὲ ἑνὶ ἑκάστῳ αὐτῶν τὰς χεῖρας ἐπιτιθεὶς ἐθεράπευεν αὐτούς. 4.41. ἐξήρχετο δὲ καὶ δαιμόνια ἀπὸ πολλῶν, κράζοντα καὶ λέγοντα ὅτι Σὺ εἶ ὁ υἱὸς τοῦ θεοῦ· καὶ ἐπιτιμῶν οὐκ εἴα αὐτὰ λαλεῖν, ὅτι ᾔδεισαν τὸν χριστὸν αὐτὸν εἶναι. 4.42. Γενομένης δὲ ἡμέρας ἐξελθὼν ἐπορεύθη εἰς ἔρημον τόπον· καὶ οἱ ὄχλοι ἐπεζήτουν αὐτόν, καὶ ἦλθον ἕως αὐτοῦ, καὶ κατεῖχον αὐτὸν τοῦ μὴ πορεύεσθαι ἀπʼ αὐτῶν. 4.43. ὁ δὲ εἶπεν πρὸς αὐτοὺς ὅτι Καὶ ταῖς ἑτέραις πόλεσιν εὐαγγελίσασθαί με δεῖ τὴν βασιλείαν τοῦ θεοῦ, ὅτι ἐπὶ τοῦτο ἀπεστάλην. 4.44. Καὶ ἦν κηρύσσων εἰς τὰς συναγωγὰς τῆς Ἰουδαίας. 8.41. Καὶ ἰδοὺ ἦλθεν ἀνὴρ ᾧ ὄνομα Ἰάειρος, καὶ οὗτος ἄρχων τῆς συναγωγῆς ὑπῆρχεν, καὶ πεσὼν παρὰ τοὺς πόδας Ἰησοῦ παρεκάλει αὐτὸν εἰσελθεῖν εἰς τὸν οἶκον αὐτοῦ, 8.49. Ἔτι αὐτοῦ λαλοῦντος ἔρχεταί τις παρὰ τοῦ ἀρχισυναγώγου λέγων ὅτι Τέθνηκεν ἡ θυγάτηρ σου, μηκέτι σκύλλε τὸν διδάσκαλον. 12.32. μὴ φοβοῦ, τὸ μικρὸν ποίμνιον, ὅτι εὐδόκησεν ὁ πατὴρ ὑμῶν δοῦναι ὑμῖν τὴν βασιλείαν. 12.33. Πωλήσατε τὰ ὑπάρχοντα ὑμῶν καὶ δότε ἐλεημοσύνην· ποιήσατε ἑαυτοῖς βαλλάντια μὴ παλαιούμενα, θησαυρὸν ἀνέκλειπτον ἐν τοῖς οὐρανοῖς, 12.34. ὅπου κλέπτης οὐκ ἐγγίζει οὐδὲ σὴς διαφθείρει· ὅπου γάρ ἐστιν ὁ θησαυρὸς ὑμῶν, ἐκεῖ καὶ ἡ καρδία ὑμῶν ἔσται. 13.10. Ἦν δὲ διδάσκων ἐν μιᾷ τῶν συναγωγῶν ἐν τοῖς σάββασιν. 13.11. καὶ ἰδοὺ γυνὴ πνεῦμα ἔχουσα ἀσθενείας ἔτη δέκα ὀκτώ, καὶ ἦν συνκύπτουσα καὶ μὴ δυναμένη ἀνακύψαι εἰς τὸ παντελές. 13.12. ἰδὼν δὲ αὐτὴν ὁ Ἰησοῦς προσεφώνησεν καὶ εἶπεν αὐτῇ Γύναι, ἀπολέλυσαι τῆς ἀσθενείας σου 13.13. , καὶ ἐπέθηκεν αὐτῇ τὰς χεῖρας· καὶ παραχρῆμα ἀνωρθώθη, καὶ ἐδόξαζεν τὸν θεόν. 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. 13.15. ἀπεκρίθη δὲ αὐτῷ ὁ κύριος καὶ εἶπεν Ὑποκριται, ἕκαστος ὑμῶν τῷ σαββάτῳ οὐ λύει τὸν βοῦν αὐτοῦ ἢ τὸν ὄνον ἀπὸ τῆς φάτνης καὶ ἀπάγων ποτίζει; 13.16. ταύτην δὲ θυγατέρα Ἀβραὰμ οὖσαν, ἣν ἔδησεν ὁ Σατανᾶς ἰδοὺ δέκα καὶ ὀκτὼ ἔτη, οὐκ ἔδει λυθῆναι ἀπὸ τοῦ δεσμοῦ τούτου τῇ ἡμέρᾳ τοῦ σαββάτου; 13.17. Καὶ ταῦτα λέγοντος αὐτοῦ κατῃσχύνοντο πάντες οἱ ἀντικείμενοι αὐτῷ, καὶ πᾶς ὁ ὄχλος ἔχαιρεν ἐπὶ πᾶσιν τοῖς ἐνδόξοις τοῖς γινομένοις ὑπʼ αὐτοῦ. 13.18. Ἔλεγεν οὖν Τίνι ὁμοία ἐστὶν ἡ βασιλεία τοῦ θεοῦ, καὶ τίνι ὁμοιώσω αὐτήν; 13.19. ὁμοία ἐστὶν κόκκῳ σινάπεως, ὃν λαβὼν ἄνθρωπος ἔβαλεν εἰς κῆπον ἑαυτοῦ, καὶ ηὔξησεν καὶ ἐγένετο εἰς δένδρον, καὶ τὰ πετεινὰ τοῦ οὐρανοῦ κατεσκήνωσεν ἐν τοῖς κλάδοις αὐτοῦ. 13.20. Καὶ πάλιν εἶπεν Τίνι ὁμοιώσω τὴν βασιλείαν τοῦ θεοῦ; 13.21. ὁμοία ἐστὶν ζύμῃ, ἣν λαβοῦσα γυνὴ ἔκρυψεν εἰς ἀλεύρου σάτα τρία ἕως οὗ ἐζυμώθη ὅλον. | 4.15. He taught in their synagogues, being glorified by all. 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. 4.31. He came down to Capernaum, a city of Galilee. He was teaching them on the Sabbath day, 4.32. and they were astonished at his teaching, for his word was with authority. 4.33. In the synagogue there was a man who had a spirit of an unclean demon, and he cried out with a loud voice, 4.34. saying, "Ah! what have we to do with you, Jesus of Nazareth? Have you come to destroy us? I know you who you are: the Holy One of God!" 4.35. Jesus rebuked him, saying, "Be silent, and come out of him!" When the demon had thrown him down in their midst, he came out of him, having done him no harm. 4.36. Amazement came on all, and they spoke together, one with another, saying, "What is this word? For with authority and power he commands the unclean spirits, and they come out!" 4.37. News about him went out into every place of the surrounding region. 4.38. He rose up from the synagogue, and entered into Simon's house. Simon's mother-in-law was afflicted with a great fever, and they begged him for her. 4.39. He stood over her, and rebuked the fever; and it left her. Immediately she rose up and served them. 4.40. When the sun was setting, all those who had any sick with various diseases brought them to him; and he laid his hands on every one of them, and healed them. 4.41. Demons also came out from many, crying out, and saying, "You are the Christ, the Son of God!" Rebuking them, he didn't allow them to speak, because they knew that he was the Christ. 4.42. When it was day, he departed and went into an uninhabited place, and the multitudes looked for him, and came to him, and held on to him, so that he wouldn't go away from them. 4.43. But he said to them, "I must preach the good news of the Kingdom of God to the other cities also. For this reason I have been sent." 4.44. He was preaching in the synagogues of Galilee. 8.41. Behold, there came a man named Jairus, and he was a ruler of the synagogue. He fell down at Jesus' feet, and begged him to come into his house, 8.49. While he still spoke, one from the ruler of the synagogue's house came, saying to him, "Your daughter is dead. Don't trouble the Teacher." 12.32. Don't be afraid, little flock, for it is your Father's good pleasure to give you the Kingdom. 12.33. Sell that which you have, and give gifts to the needy. Make for yourselves purses which don't grow old, a treasure in the heavens that doesn't fail, where no thief approaches, neither moth destroys. 12.34. For where your treasure is, there will your heart be also. 13.10. He was teaching in one of the synagogues on the Sabbath day. 13.11. Behold, there was a woman who had a spirit of infirmity eighteen years, and she was bent over, and could in no way straighten herself up. 13.12. When Jesus saw her, he called her, and said to her, "Woman, you are freed from your infirmity." 13.13. He laid his hands on her, and immediately she stood up straight, and glorified God. 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!" 13.15. Therefore the Lord answered him, "You hypocrites! Doesn't each one of you free his ox or his donkey from the stall on the Sabbath, and lead him away to water? 13.16. Ought not this woman, being a daughter of Abraham, whom Satan had bound eighteen long years, be freed from this bondage on the Sabbath day?" 13.17. As he said these things, all his adversaries were put to shame, and all the multitude rejoiced for all the glorious things that were done by him. 13.18. He said, "What is the Kingdom of God like? To what shall I compare it? 13.19. It is like a grain of mustard seed, which a man took, and put in his own garden. It grew, and became a large tree, and the birds of the sky lodged in its branches." 13.20. Again he said, "To what shall I compare the Kingdom of God? 13.21. It is like yeast, which a woman took and hid in three sata of flour, until it was all leavened." |
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27. New Testament, John, 6.35-6.59, 18.20 (1st cent. CE - 1st cent. CE) Tagged with subjects: •r. joshua b. levi Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 46| 6.35. εἶπεν αὐτοῖς ὁ Ἰησοῦς Ἐγώ εἰμι ὁ ἄρτος τῆς ζωῆς· ὁ ἐρχόμενος πρὸς ἐμὲ οὐ μὴ πεινάσῃ, καὶ ὁ πιστεύων εἰς ἐμὲ οὐ μὴ διψήσει πώποτε. 6.36. ἀλλʼ εἶπον ὑμῖν ὅτι καὶ ἑωράκατέ [με] καὶ οὐ πιστεύετε. 6.37. Πᾶν ὃ δίδωσίν μοι ὁ πατὴρ πρὸς ἐμὲ ἥξει, καὶ τὸν ἐρχόμενον πρός με οὐ μὴ ἐκβάλω ἔξω, 6.38. ὅτι καταβέβηκα ἀπὸ τοῦ οὐρανοῦ οὐχ ἵνα ποιῶ τὸ θέλημα τὸ ἐμὸν ἀλλὰ τὸ θέλημα τοῦ πέμψαντός με· 6.39. τοῦτο δέ ἐστιν τὸ θέλημα τοῦ πέμψαντός με ἵνα πᾶν ὃ δέδωκέν μοι μὴ ἀπολέσω ἐξ αὐτοῦ ἀλλὰ ἀναστήσω αὐτὸ τῇ ἐσχάτῃ ἡμέρᾳ. 6.40. τοῦτο γάρ ἐστιν τὸ θέλημα τοῦ πατρός μου ἵνα πᾶς ὁ θεωρῶν τὸν υἱὸν καὶ πιστεύων εἰς αὐτὸν ἔχῃ ζωὴν αἰώνιον, καὶ ἀναστήσω αὐτὸν ἐγὼ τῇ ἐσχάτῃ ἡμέρᾳ. 6.41. Ἐγόγγυζον οὖν οἱ Ἰουδαῖοι περὶ αὐτοῦ ὅτι εἶπεν Ἐγώ εἰμι ὁ ἄρτος ὁ καταβὰς ἐκ τοῦ οὐρανοῦ, καὶ ἔλεγον 6.42. Οὐχὶ οὗτός ἐστιν Ἰησοῦς ὁ υἱὸς Ἰωσήφ, οὗ ἡμεῖς οἴδαμεν τὸν πατέρα καὶ τὴν μητέρα; πῶς νῦν λέγει ὅτι Ἐκ τοῦ οὐρανοῦ καταβέβηκα; 6.43. ἀπεκρίθη Ἰησοῦς καὶ εἶπεν αὐτοῖς Μὴ γογγύζετε μετʼ ἀλλήλων. 6.44. οὐδεὶς δύναται ἐλθεῖν πρός με ἐὰν μὴ ὁ πατὴρ ὁ πέμψας με ἑλκύσῃ αὐτόν, κἀγὼ ἀναστήσω αὐτὸν ἐν τῇ ἐσχάτῃ ἡμέρᾳ. 6.45. ἔστιν γεγραμμένον ἐν τοῖς προφήταις Καὶ ἔσονται πάντες. διδακτοὶ θεοῦ· πᾶς ὁ ἀκούσας παρὰ τοῦ πατρὸς καὶ μαθὼν ἔρχεται πρὸς ἐμέ. 6.46. οὐχ ὅτι τὸν πατέρα ἑώρακέν τις εἰ μὴ ὁ ὢν παρὰ [τοῦ] θεοῦ, οὗτος ἑώρακεν τὸν πατέρα. 6.47. ἀμὴν ἀμὴν λέγω ὑμῖν, ὁ πιστεύων ἔχει ζωὴν αἰώνιον. 6.48. ἐγώ εἰμι ὁ ἄρτος τῆς ζωῆς· 6.49. οἱ πατέρες ὑμῶν ἔφαγον ἐν τῇ ἐρήμῳ τὸ μάννα καὶ ἀπέθανον· 6.50. οὗτός ἐστιν ὁ ἄρτος ὁ ἐκ τοῦ οὐρανοῦ καταβαίνων ἵνα τις ἐξ αὐτοῦ φάγῃ καὶ μὴ ἀποθάνῃ· 6.51. ἐγώ εἰμι ὁ ἄρτος ὁ ζῶν ὁ ἐκ τοῦ οὐρανοῦ καταβάς· ἐάν τις φάγῃ ἐκ τούτου τοῦ ἄρτου ζήσει εἰς τὸν αἰῶνα, καὶ ὁ ἄρτος δὲ ὃν ἐγὼ δώσω ἡ σάρξ μου ἐστὶν ὑπὲρ τῆς τοῦ κόσμου ζωῆς. 6.52. Ἐμάχοντο οὖν πρὸς ἀλλήλους οἱ Ἰουδαῖοι λέγοντες Πῶς δύναται οὗτος ἡμῖν δοῦναι τὴν σάρκα [αὐτοῦ] φαγεῖν; 6.53. εἶπεν οὖν αὐτοῖς [ὁ] Ἰησοῦς Ἀμὴν ἀμὴν λέγω ὑμῖν, ἐὰν μὴ φάγητε τὴν σάρκα τοῦ υἱοῦ τοῦ ἀνθρώπου καὶ πίητε αὐτοῦ τὸ αἷμα, οὐκ ἔχετε ζωὴν ἐν ἑαυτοῖς. 6.54. ὁ τρώγων μου τὴν σάρκα καὶ πίνων μου τὸ αἷμα ἔχει ζωὴν αἰώνιον, κἀγὼ ἀναστήσω αὐτὸν τῇ ἐσχάτῃ ἡμέρᾳ· 6.55. ἡ γὰρ σάρξ μου ἀληθής ἐστι βρῶσις, καὶ τὸ αἷμά μου ἀληθής ἐστι πόσις. 6.56. ὁ τρώγων μου τὴν σάρκα καὶ πίνων μου τὸ αἷμα ἐν ἐμοὶ μένει κἀγὼ ἐν αὐτῷ. 6.57. καθὼς ἀπέστειλέν με ὁ ζῶν πατὴρ κἀγὼ ζῶ διὰ τὸν πατέρα, καὶ ὁ τρώγων με κἀκεῖνος ζήσει διʼ ἐμέ. 6.58. οὗτός ἐστιν ὁ ἄρτος ὁ ἐξ οὐρανοῦ καταβάς, οὐ καθὼς ἔφαγον οἱ πατέρες καὶ ἀπέθανον· ὁ τρώγων τοῦτον τὸν ἄρτον ζήσει εἰς τὸν αἰῶνα. 6.59. Ταῦτα εἶπεν ἐν συναγωγῇ διδάσκων ἐν Καφαρναούμ. 18.20. ἀπεκρίθη αὐτῷ Ἰησοῦς Ἐγὼ παρρησίᾳ λελάληκα τῷ κόσμῳ· ἐγὼ πάντοτε ἐδίδαξα ἐν συναγωγῇ καὶ ἐν τῷ ἱερῷ, ὅπου πάντες οἱ Ἰουδαῖοι συνέρχονται, καὶ ἐν κρυπτῷ ἐλάλησα οὐδέν· | 6.35. Jesus said to them. "I am the bread of life. He who comes to me will not be hungry, and he who believes in me will never be thirsty. 6.36. But I told you that you have seen me, and yet you don't believe. 6.37. All those who the Father gives me will come to me. Him who comes to me I will in no way throw out. 6.38. For I have come down from heaven, not to do my own will, but the will of him who sent me. 6.39. This is the will of my Father who sent me, that of all he has given to me I should lose nothing, but should raise him up at the last day. 6.40. This is the will of the one who sent me, that everyone who sees the Son, and believes in him, should have eternal life; and I will raise him up at the last day." 6.41. The Jews therefore murmured concerning him, because he said, "I am the bread which came down out of heaven." 6.42. They said, "Isn't this Jesus, the son of Joseph, whose father and mother we know? How then does he say, 'I have come down out of heaven?'" 6.43. Therefore Jesus answered them, "Don't murmur among yourselves. 6.44. No one can come to me unless the Father who sent me draws him, and I will raise him up in the last day. 6.45. It is written in the prophets, 'They will all be taught by God.' Therefore everyone who hears from the Father, and has learned, comes to me. 6.46. Not that anyone has seen the Father, except he who is from God. He has seen the Father. 6.47. Most assuredly, I tell you, he who believes in me has eternal life. 6.48. I am the bread of life. 6.49. Your fathers ate the manna in the wilderness, and they died. 6.50. This is the bread which comes down out of heaven, that anyone may eat of it and not die. 6.51. I am the living bread which came down out of heaven. If anyone eats of this bread, he will live forever. Yes, the bread which I will give for the life of the world is my flesh." 6.52. The Jews therefore contended with one another, saying, "How can this man give us his flesh to eat?" 6.53. Jesus therefore said to them, "Most assuredly I tell you, unless you eat the flesh of the Son of Man and drink his blood, you don't have life in yourselves. 6.54. He who eats my flesh and drinks my blood has eternal life, and I will raise him up at the last day. 6.55. For my flesh is food indeed, and my blood is drink indeed. 6.56. He who eats my flesh and drinks my blood lives in me, and I in him. 6.57. As the living Father sent me, and I live because of the Father; so he who feeds on me, he will also live because of me. 6.58. This is the bread which came down out of heaven -- not as our fathers ate the manna, and died. He who eats this bread will live forever." 6.59. These things he said in the synagogue, as he taught in Capernaum. 18.20. Jesus answered him, "I spoke openly to the world. I always taught in synagogues, and in the temple, where the Jews always meet. I said nothing in secret. |
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28. New Testament, Galatians, 4.21-4.31 (1st cent. CE - 1st cent. CE) Tagged with subjects: •r. joshua b. r. Ḥananiah •r. joshua b. r. ḥananiah Found in books: Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 159| 4.21. Λέγετέ μοι, οἱ ὑπὸ νόμον θέλοντες εἶναι, τὸν νόμον οὐκ ἀκούετε; 4.22. γέγραπται γὰρ ὅτι Ἀβραὰμ δύο υἱοὺς ἔσχεν, ἕνα ἐκ τῆς παιδίσκης καὶ ἕνα ἐκ τῆς ἐλευθέρας· 4.23. ἀλλʼ ὁ [μὲν] ἐκ τῆς παιδίσκης κατὰ σάρκα γεγέννηται, ὁ δὲ ἐκ τῆς ἐλευθέρας διʼ ἐπαγγελίας. 4.24. ἅτινά ἐστιν ἀλληγορούμενα· αὗται γάρ εἰσιν δύο διαθῆκαι, μία μὲν ἀπὸ ὄρους Σινά, εἰς δουλείαν γεννῶσα, ἥτις ἐστὶν Ἅγαρ, 4.25. τὸ δὲ Ἅγαρ Σινὰ ὄρος ἐστὶν ἐν τῇ Ἀραβίᾳ, συνστοιχεῖ δὲ τῇ νῦν Ἰερουσαλήμ, δουλεύει γὰρ μετὰ τῶν τέκνων αὐτῆς· 4.26. ἡ δὲ ἄνω Ἰερουσαλὴμ ἐλευθέρα ἐστίν, 4.27. ἥτις ἐστὶν μήτηρ ἡμῶν· γέγραπται γάρ 4.28. ἡμεῖς δέ, ἀδελφοί, κατὰ Ἰσαὰκ ἐπαγγελίας τέκνα ἐσμέν· 4.29. ἀλλʼ ὥσπερ τότε ὁ κατὰ σάρκα γεννηθεὶς ἐδίωκε τὸν κατὰ πνεῦμα, οὕτως καὶ νῦν. 4.30. ἀλλὰ τί λέγει ἡ γραφή; Ἔκβαλε τὴν παιδίσκην καὶ τὸν υἱὸν αὐτῆς, οὐ γὰρ μὴ κληρονομήσει ὁ υἱὸς τῆς παιδίσκης μετὰ τοῦ υἱοῦ τῆς ἐλευθέρας. 4.31. διό, ἀδελφοί, οὐκ ἐσμὲν παιδίσκης τέκνα ἀλλὰ τῆς ἐλευθέρας. | 4.21. Tell me, you that desire to be under the law, don't you listen to thelaw? 4.22. For it is written that Abraham had two sons, one by thehandmaid, and one by the free woman. 4.23. However, the son by thehandmaid was born according to the flesh, but the son by the free womanwas born through promise. 4.24. These things contain an allegory, forthese are two covets. One is from Mount Sinai, bearing children tobondage, which is Hagar. 4.25. For this Hagar is Mount Sinai inArabia, and answers to the Jerusalem that exists now, for she is inbondage with her children. 4.26. But the Jerusalem that is above isfree, which is the mother of us all. 4.27. For it is written,"Rejoice, you barren who don't bear. Break forth and shout, you that don't travail. For more are the children of the desolate than of her who has a husband." 4.28. Now we, brothers, as Isaac was, are children of promise. 4.29. But as then, he who was born according to the flesh persecutedhim who was born according to the Spirit, so also it is now. 4.30. However what does the Scripture say? "Throw out the handmaid and herson, for the son of the handmaid will not inherit with the son of thefree woman." 4.31. So then, brothers, we are not children of ahandmaid, but of the free woman. |
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29. New Testament, Acts, 3.1, 13.15, 14.2, 16.13, 18.8, 18.12-18.17 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •r. joshua (b. hanania) •r. joshua b. qabusai Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 114, 418, 546| 3.1. Πέτρος δὲ καὶ Ἰωάνης ἀνέβαινον εἰς τὸ ἱερὸν ἐπὶ τὴν ὥραν τῆς προσευχῆς τὴν ἐνάτην, 13.15. μετὰ δὲ τὴν ἀνάγνωσιν τοῦ νόμου καὶ τῶν προφητῶν ἀπέστειλαν οἱ ἀρχισυνάγωγοι πρὸς αὐτοὺς λέγοντες Ἄνδρες ἀδελφοί, εἴ τις ἔστιν ἐν ὑμῖν λόγος παρακλήσεως πρὸς τὸν λαόν, λέγετε. 14.2. οἱ δὲ ἀπειθήσαντες Ἰουδαῖοι ἐπήγειραν καὶ ἐκάκωσαν τὰς ψυχὰς τῶν ἐθνῶν κατὰ τῶν ἀδελφῶν. 16.13. τῇ τε ἡμέρᾳ τῶν σαββάτων ἐξήλθομεν ἔξω τῆς πύλης παρὰ ποταμὸν οὗ ἐνομίζομεν προσευχὴν εἶναι, καὶ καθίσαντες ἐλαλοῦμεν ταῖς συνελθούσαις γυναιξίν. 18.8. Κρίσπος δὲ ὁ ἀρχισυνάγωγος ἐπίστευσεν τῷ κυρίῳ σὺν ὅλῳ τῷ οἴκῳ αὐτοῦ, καὶ πολλοὶ τῶν Κορινθίων ἀκούοντες ἐπίστευον καὶ ἐβαπτίζοντο. 18.12. Γαλλίωνος δὲ ἀνθυπάτου ὄντος τῆς Ἀχαίας κατεπέστησαν οἱ Ἰουδαῖοι ὁμοθυμαδὸν τῷ Παύλῳ καὶ ἤγαγον αὐτὸν ἐπὶ τὸ βῆμα, 18.13. λέγοντες ὅτι Παρὰ τὸν νόμον ἀναπείθει οὗτος τοὺς ἀνθρώπους σέβεσθαι τὸν θεόν. 18.14. μέλλοντος δὲ τοῦ Παύλου ἀνοίγειν τὸ στόμα εἶπεν ὁ Γαλλίων πρὸς τοὺς Ἰουδαίους Εἰ μὲν ἦν ἀδίκημά τι ἢ ῥᾳδιούργημα πονηρόν, ὦ Ἰουδαῖοι, κατὰ λόγον ἂν ἀνεσχόμην ὑμῶν· 18.15. εἰ δὲ ζητήματά ἐστιν περὶ λόγου καὶ ὀνομάτων καὶ νόμου τοῦ καθʼ ὑμᾶς, ὄψεσθε αὐτοί· κριτὴς ἐγὼ τούτων οὐ βούλομαι εἶναι. 18.16. καὶ ἀπήλασεν αὐτοὺς ἀπὸ τοῦ βήματος. 18.17. ἐπιλαβόμενοι δὲ πάντες Σωσθένην τὸν ἀρχισυνάγωγον ἔτυπτον ἔμπροσθεν τοῦ βήματος· καὶ οὐδὲν τούτων τῷ Γαλλίωνι ἔμελεν. | 3.1. Peter and John were going up into the temple at the hour of prayer, the ninth hour. 13.15. After the reading of the law and the prophets, the rulers of the synagogue sent to them, saying, "Brothers, if you have any word of exhortation for the people, speak." 14.2. But the disobedient Jews stirred up and embittered the souls of the Gentiles against the brothers. 16.13. On the Sabbath day we went forth outside of the city by a riverside, where we supposed there was a place of prayer, and we sat down, and spoke to the women who had come together. 18.8. Crispus, the ruler of the synagogue, believed in the Lord with all his house. Many of the Corinthians, hearing, believed and were baptized. 18.12. But when Gallio was proconsul of Achaia, the Jews with one accord rose up against Paul and brought him before the judgment seat, 18.13. saying, "This man persuades men to worship God contrary to the law." 18.14. But when Paul was about to open his mouth, Gallio said to the Jews, "If indeed it were a matter of wrong or of wicked crime, Jews, it would be reasonable that I should bear with you; 18.15. but if they are questions about words and names and your own law, look to it yourselves. For I don't want to be a judge of these matters." 18.16. He drove them from the judgment seat. 18.17. Then all the Greeks laid hold on Sosthenes, the ruler of the synagogue, and beat him before the judgment seat. Gallio didn't care about any of these things. |
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30. Mishnah, Ketuvot, 1.6 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •r. joshua b. r. Ḥananiah •r. joshua b. r. ḥananiah Found in books: Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 119| 1.6. "הַנּוֹשֵׂא אֶת הָאִשָּׁה וְלֹא מָצָא לָהּ בְּתוּלִים, הִיא אוֹמֶרֶת, מִשֶּׁאֵרַסְתַּנִי נֶאֱנַסְתִּי, וְנִסְתַּחֲפָה שָׂדֶךָ. וְהַלָּה אוֹמֵר, לֹא כִי, אֶלָּא עַד שֶׁלֹּא אֵרַסְתִּיךְ, וְהָיָה מִקָּחִי מֶקַּח טָעוּת. רַבָּן גַּמְלִיאֵל וְרַבִּי אֱלִיעֶזֶר אוֹמְרִים, נֶאֱמֶנֶת. רַבִּי יְהוֹשֻׁעַ אוֹמֵר, לֹא מִפִּיהָ אָנוּ חַיִּין, אֶלָּא הֲרֵי זוֹ בְחֶזְקַת בְּעוּלָה עַד שֶׁלֹּא תִתְאָרֵס, וְהִטְעַתּוּ, עַד שֶׁתָּבִיא רְאָיָה לִדְבָרֶיהָ: \n", | 1.6. "If a man marries a woman and does not find her to be a virgin: She says, “After you betrothed me I was raped, and so your field has been washed away” And he says, “No, rather [it occurred] before I betrothed you and my acquisition was a mistaken acquisition” Rabban Gamaliel and Rabbi Eliezer say: she is believed. Rabbi Joshua says: We do not live by her mouth, rather she is in the presumption of having had intercourse before she was betrothed and having deceived him, until she brings proof for her statement.", |
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31. New Testament, 1 Corinthians, 1.1 (1st cent. CE - 1st cent. CE) Tagged with subjects: •r. joshua (b. hanania) Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 418| 1.1. ΠΑΥΛΟΣ κλητὸς ἀπόστολος Ἰησοῦ Χριστοῦ διὰ θελήματος θεοῦ καὶ Σωσθένης ὁ ἀδελφὸς | 1.1. Paul, called to be an apostle of Jesus Christ through the willof God, and our brother Sosthenes, |
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32. Mishnah, Taanit, 1.4, 2.1, 3.6 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •r. joshua b. levi •r. joshua (b. hanania) Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 351, 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", 2.1. "סֵדֶר תַּעֲנִיּוֹת כֵּיצַד, מוֹצִיאִין אֶת הַתֵּבָה לִרְחוֹבָהּ שֶׁל עִיר, וְנוֹתְנִין אֵפֶר מִקְלֶה עַל גַּבֵּי הַתֵּבָה, וּבְרֹאשׁ הַנָּשִׂיא וּבְרֹאשׁ אַב בֵּית דִּין, וְכָל אֶחָד וְאֶחָד נוֹתֵן בְּרֹאשׁוֹ. הַזָּקֵן שֶׁבָּהֶן אוֹמֵר לִפְנֵיהֶן דִּבְרֵי כִבּוּשִׁין, אַחֵינוּ, לֹא נֶאֱמַר בְּאַנְשֵׁי נִינְוֵה, וַיַּרְא הָאֱלֹהִים אֶת שַׂקָּם וְאֶת תַּעֲנִיתָם, אֶלָּא (יונה ג) וַיַּרְא הָאֱלֹהִים אֶת מַעֲשֵׂיהֶם, כִּי שָׁבוּ מִדַּרְכָּם הָרָעָה. וּבַקַּבָּלָה הוּא אוֹמֵר (יואל ב) וְקִרְעוּ לְבַבְכֶם וְאַל בִּגְדֵיכֶם:", 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.", 2.1. "What is the order [of service] for fast days?They take the ark out to the open space of the city. And they put ashes on the ark and on the head of the Nasi and on the head of the head of the court (av bet. And everyone [else] puts ashes on his own head. The elder among them says in front of them words of admonition, “Brothers, it does not say of the people of Nineveh, ‘And God saw their sackcloth and their fasting,’ but, ‘And God saw their deeds, for they turned from their evil way. (Jonah 3:10)’ And in the prophets it says, ‘And rend your heart and not your garments” (Joel 2:13).", 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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33. Mishnah, Sotah, 9.15 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •joshua ben hananiah, r. Found in books: Goodman (2006), Judaism in the Roman World: Collected Essays, 170| 9.15. "מִשֶּׁמֵּת רַבִּי מֵאִיר, בָּטְלוּ מוֹשְׁלֵי מְשָׁלִים. מִשֶּׁמֵּת בֶּן עַזַּאי, בָּטְלוּ הַשַּׁקְדָּנִים. מִשֶּׁמֵּת בֶּן זוֹמָא, בָּטְלוּ הַדַּרְשָׁנִים. מִשֶּׁמֵּת רַבִּי יְהוֹשֻׁעַ, פָּסְקָה טוֹבָה מִן הָעוֹלָם. מִשֶּׁמֵּת רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל, בָּא גוֹבַי וְרַבּוּ צָרוֹת. מִשֶּׁמֵּת רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה, פָּסַק הָעשֶׁר מִן הַחֲכָמִים. מִשֶּׁמֵּת רַבִּי עֲקִיבָא, בָּטַל כְּבוֹד הַתּוֹרָה. מִשֶּׁמֵּת רַבִּי חֲנִינָא בֶּן דּוֹסָא, בָּטְלוּ אַנְשֵׁי מַעֲשֶׂה. מִשֶּׁמֵּת רַבִּי יוֹסֵי קַטְנוּתָא, פָּסְקוּ חֲסִידִים. וְלָמָּה נִקְרָא שְׁמוֹ קַטְנוּתָא, שֶׁהָיָה קַטְנוּתָן שֶׁל חֲסִידִים. מִשֶּׁמֵּת רַבָּן יוֹחָנָן בֶּן זַכַּאי, בָּטַל זִיו הַחָכְמָה. מִשֶּׁמֵּת רַבָּן גַּמְלִיאֵל הַזָּקֵן, בָּטַל כְּבוֹד הַתּוֹרָה וּמֵתָה טָהֳרָה וּפְרִישׁוּת. מִשֶּׁמֵּת רַבִּי יִשְׁמָעֵאל בֶּן פָּאבִי, בָּטַל זִיו הַכְּהֻנָּה. מִשֶּׁמֵּת רַבִּי, בָּטְלָה עֲנָוָה וְיִרְאַת חֵטְא. רַבִּי פִנְחָס בֶּן יָאִיר אוֹמֵר, מִשֶּׁחָרַב בֵּית הַמִּקְדָּשׁ, בּוֹשׁוּ חֲבֵרִים וּבְנֵי חוֹרִין, וְחָפוּ רֹאשָׁם, וְנִדַּלְדְּלוּ אַנְשֵׁי מַעֲשֶׂה, וְגָבְרוּ בַעֲלֵי זְרוֹעַ וּבַעֲלֵי לָשׁוֹן, וְאֵין דּוֹרֵשׁ וְאֵין מְבַקֵּשׁ, וְאֵין שׁוֹאֵל, עַל מִי לָנוּ לְהִשָּׁעֵן, עַל אָבִינוּ שֶׁבַּשָּׁמָיִם. רַבִּי אֱלִיעֶזֶר הַגָּדוֹל אוֹמֵר, מִיּוֹם שֶׁחָרַב בֵּית הַמִּקְדָּשׁ, שָׁרוּ חַכִּימַיָּא לְמֶהֱוֵי כְסָפְרַיָּא, וְסָפְרַיָּא כְּחַזָּנָא, וְחַזָּנָא כְּעַמָּא דְאַרְעָא, וְעַמָּא דְאַרְעָא אָזְלָא וְדַלְדְּלָה, וְאֵין מְבַקֵּשׁ, עַל מִי יֵשׁ לְהִשָּׁעֵן, עַל אָבִינוּ שֶׁבַּשָּׁמָיִם. בְּעִקְּבוֹת מְשִׁיחָא חֻצְפָּא יִסְגֵּא, וְיֹקֶר יַאֲמִיר, הַגֶּפֶן תִּתֵּן פִּרְיָהּ וְהַיַּיִן בְּיֹקֶר, וְהַמַּלְכוּת תֵּהָפֵךְ לְמִינוּת, וְאֵין תּוֹכֵחָה, בֵּית וַעַד יִהְיֶה לִזְנוּת, וְהַגָּלִיל יֶחֱרַב, וְהַגַּבְלָן יִשּׁוֹם, וְאַנְשֵׁי הַגְּבוּל יְסוֹבְבוּ מֵעִיר לְעִיר וְלֹא יְחוֹנָּנוּ, וְחָכְמַת סוֹפְרִים תִּסְרַח, וְיִרְאֵי חֵטְא יִמָּאֲסוּ, וְהָאֱמֶת תְּהֵא נֶעְדֶּרֶת. נְעָרִים פְּנֵי זְקֵנִים יַלְבִּינוּ, זְקֵנִים יַעַמְדוּ מִפְּנֵי קְטַנִּים. (מיכה ז) בֵּן מְנַבֵּל אָב, בַּת קָמָה בְאִמָּהּ, כַּלָּה בַּחֲמֹתָהּ, אֹיְבֵי אִישׁ אַנְשֵׁי בֵיתוֹ. פְּנֵי הַדּוֹר כִּפְנֵי הַכֶּלֶב, הַבֵּן אֵינוֹ מִתְבַּיֵּשׁ מֵאָבִיו. וְעַל מִי יֵשׁ לָנוּ לְהִשָּׁעֵן, עַל אָבִינוּ שֶׁבַּשָּׁמָיִם. רַבִּי פִנְחָס בֶּן יָאִיר אוֹמֵר, זְרִיזוּת מְבִיאָה לִידֵי נְקִיּוּת, וּנְקִיּוּת מְבִיאָה לִידֵי טָהֳרָה, וְטָהֳרָה מְבִיאָה לִידֵי פְרִישׁוּת, וּפְרִישׁוּת מְבִיאָה לִידֵי קְדֻשָּׁה, וּקְדֻשָּׁה מְבִיאָה לִידֵי עֲנָוָה, וַעֲנָוָה מְבִיאָה לִידֵי יִרְאַת חֵטְא, וְיִרְאַת חֵטְא מְבִיאָה לִידֵי חֲסִידוּת, וַחֲסִידוּת מְבִיאָה לִידֵי רוּחַ הַקֹּדֶשׁ, וְרוּחַ הַקֹּדֶשׁ מְבִיאָה לִידֵי תְחִיַּת הַמֵּתִים, וּתְחִיַּת הַמֵּתִים בָּא עַל יְדֵי אֵלִיָּהוּ זָכוּר לַטּוֹב, אָמֵן: \n", | 9.15. "When Rabbi Meir died, the composers of fables ceased. When Ben Azzai died, the diligent students [of Torah] ceased. When Ben Zoma died, the expounders ceased. When Rabbi Joshua died, goodness ceased from the world. When Rabban Shimon ben Gamaliel died, locusts come and troubles multiplied. When Rabbi Elazar ben Azaryah died, the sages ceased to be wealthy. When Rabbi Akiba died, the glory of the Torah ceased. When Rabbi Hanina ben Dosa died, men of wondrous deeds ceased. When Rabbi Yose Katnuta died, the pious men (hasidim) ceased and why was his name called Katnuta? Because he was the youngest of the pious men. When Rabban Yoha ben Zakkai died, the splendor of wisdom ceased. When Rabban Gamaliel the elder died, the glory of the torah ceased, and purity and separateness perished. When Rabbi Ishmael ben Fabi died, the splendor of the priesthood ceased. When Rabbi died, humility and fear of sin ceased. Rabbi Phineas ben Yair says: when Temple was destroyed, scholars and freemen were ashamed and covered their head, men of wondrous deeds were disregarded, and violent men and big talkers grew powerful. And nobody expounds, nobody seeks, and nobody asks. Upon whom shall we depend? Upon our father who is in heaven. Rabbi Eliezer the Great says: from the day the Temple was destroyed, the sages began to be like scribes, scribes like synagogue-attendants, synagogue-attendants like common people, and the common people became more and more debased. And nobody seeks. Upon whom shall we depend? Upon our father who is in heaven. In the footsteps of the messiah insolence (hutzpah) will increase and the cost of living will go up greatly; the vine will yield its fruit, but wine will be expensive; the government will turn to heresy, and there will be no one to rebuke; the meeting-place [of scholars] will be used for licentiousness; the Galilee will be destroyed, the Gablan will be desolated, and the dwellers on the frontier will go about [begging] from place to place without anyone to take pity on them; the wisdom of the learned will rot, fearers of sin will be despised, and the truth will be lacking; youths will put old men to shame, the old will stand up in the presence of the young, “For son spurns father, daughter rises up against mother, daughter-in-law against mother-in-law a man’s own household are his enemies” (Micah 7:6). The face of the generation will be like the face of a dog, a son will not feel ashamed before his father. Upon whom shall we depend? Upon our father who is in heaven. Rabbi Pinchas ben Yair says, “Heedfulness leads to cleanliness, cleanliness leads to purity, purity leads to separation, separation leads to holiness, holiness leads to modesty, modesty leads to fear of sin, fear of sin leads to piety, piety leads to the Holy Spirit, The Holy Spirit leads to the resurrection of the dead, and the resurrection of the dead comes from Elijah, blessed be his memory, Amen.”", |
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34. Mishnah, Rosh Hashanah, 2.9, 4.9 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •aqiba, r., and r. joshua •r. joshua (b. hanania) •r. joshua b. levi Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 545; Simon-Shushan (2012), Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna, 189, 190| 2.9. "שָׁלַח לוֹ רַבָּן גַּמְלִיאֵל, גּוֹזְרַנִי עָלֶיךָ שֶׁתָּבֹא אֶצְלִי בְּמַקֶּלְךָ וּבִמְעוֹתֶיךָ בְּיוֹם הַכִּפּוּרִים שֶׁחָל לִהְיוֹת בְּחֶשְׁבּוֹנְךָ. הָלַךְ וּמְצָאוֹ רַבִּי עֲקִיבָא מֵצֵר, אָמַר לוֹ, יֶשׁ לִי לִלְמוֹד שֶׁכָּל מַה שֶּׁעָשָׂה רַבָּן גַּמְלִיאֵל עָשׂוּי, שֶׁנֶּאֱמַר (ויקרא כג), אֵלֶּה מוֹעֲדֵי יְיָ מִקְרָאֵי קֹדֶשׁ, אֲשֶׁר תִּקְרְאוּ אֹתָם, בֵּין בִּזְמַנָּן בֵּין שֶׁלֹּא בִזְמַנָּן, אֵין לִי מוֹעֲדוֹת אֶלָּא אֵלּוּ. בָּא לוֹ אֵצֶל רַבִּי דוֹסָא בֶּן הַרְכִּינָס, אָמַר לוֹ, אִם בָּאִין אָנוּ לָדוּן אַחַר בֵּית דִּינוֹ שֶׁל רַבָּן גַּמְלִיאֵל, צְרִיכִין אָנוּ לָדוּן אַחַר כָּל בֵּית דִּין וּבֵית דִּין שֶׁעָמַד מִימוֹת משֶׁה וְעַד עַכְשָׁיו, שֶׁנֶּאֱמַר (שמות כד), וַיַּעַל משֶׁה וְאַהֲרֹן נָדָב וַאֲבִיהוּא וְשִׁבְעִים מִזִּקְנֵי יִשְׂרָאֵל. וְלָמָּה לֹא נִתְפָּרְשׁוּ שְׁמוֹתָן שֶׁל זְקֵנִים, אֶלָּא לְלַמֵּד, שֶׁכָּל שְׁלשָׁה וּשְׁלשָׁה שֶׁעָמְדוּ בֵית דִּין עַל יִשְׂרָאֵל, הֲרֵי הוּא כְבֵית דִּינוֹ שֶׁל משֶׁה. נָטַל מַקְלוֹ וּמְעוֹתָיו בְּיָדוֹ, וְהָלַךְ לְיַבְנֶה אֵצֶל רַבָּן גַּמְלִיאֵל בְּיוֹם שֶׁחָל יוֹם הַכִּפּוּרִים לִהְיוֹת בְּחֶשְׁבּוֹנוֹ. עָמַד רַבָּן גַּמְלִיאֵל וּנְשָׁקוֹ עַל רֹאשׁוֹ, אָמַר לוֹ, בֹּא בְשָׁלוֹם, רַבִּי וְתַלְמִידִי, רַבִּי בְחָכְמָה, וְתַלְמִידִי שֶׁקִּבַּלְתָּ דְּבָרָי:", 4.9. "סֵדֶר תְּקִיעוֹת, שָׁלשׁ, שֶׁל שָׁלשׁ שָׁלשׁ. שִׁעוּר תְּקִיעָה כְּשָׁלשׁ תְּרוּעוֹת. שִׁעוּר תְּרוּעָה כְּשָׁלשׁ יְבָבוֹת. תָּקַע בָּרִאשׁוֹנָה, וּמָשַׁךְ בַּשְּׁנִיָּה כִשְׁתַּיִם, אֵין בְּיָדוֹ אֶלָּא אֶחָת. מִי שֶׁבֵּרַךְ וְאַחַר כָּךְ נִתְמַנָּה לוֹ שׁוֹפָר, תּוֹקֵעַ וּמֵרִיעַ וְתוֹקֵעַ שָׁלשׁ פְּעָמִים. כְּשֵׁם שֶׁשְּׁלִיחַ צִבּוּר חַיָּב, כָּךְ כָּל יָחִיד וְיָחִיד חַיָּב. רַבָּן גַּמְלִיאֵל אוֹמֵר, שְׁלִיחַ צִבּוּר מוֹצִיא אֶת הָרַבִּים יְדֵי חוֹבָתָן: \n", | 2.9. "Rabban Gamaliel sent to him: I order you to appear before me with your staff and your money on the day which according to your count should be Yom Hakippurim. Rabbi Akiva went and found him in distress. He said to him: I can teach that whatever Rabban Gamaliel has done is valid, because it says, “These are the appointed seasons of the Lord, holy convocations, which you shall proclaim at their appointed times” (Leviticus 23:4), whether they are [proclaimed] at their proper time or not at their proper time, I have no other appointed times save these. He [Rabbi Joshua] then went to Rabbi Dosa ben Harkinas. He said to him: if we call in question the court of Rabban Gamaliel we must call in question the decisions of every court which has existed since the days of Moses until now. As it says, “Then Moses and Aaron, Nadav and Avihu and seventy of the elders of Israel went up” (Exodus 24:9). Why were the names of the elders not mentioned? To teach that every group of three which has acted as a court over Israel, behold it is like the court of Moses. He [Rabbi Joshua] took his staff and his money and went to Yavneh to Rabban Gamaliel on the day which according to his count should be Yom Hakippurim. Rabban Gamaliel rose and kissed him on his head and said to him: Come in peace, my teacher and my student my teacher in wisdom and my student because you have accepted my decision.", 4.9. "The order of the blasts: three sets of three each. The length of a teki’ah is equal to three teru'ahs, and the length of a teru'ah is equal to three yevavot. If one prolonged the first teki'ah so that it went directly into the second, it counts only as one. One who has blessed [recited the Amidah] and then a shofar is given to him, he sounds a teki'ah teru'ah teki'ah three times. Just as the shaliah tzibbur is obligated, so every single individual is obligated. Rabban Gamaliel says: the shaliah tzibbur (communal prayer leader) causes the whole congregation to fulfill their obligation.", |
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35. Mishnah, Negaim, 14.13 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •r. joshua b. r. Ḥananiah •r. joshua b. r. ḥananiah Found in books: Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 163| 14.13. "שְׁנֵי מְצֹרָעִים שֶׁנִּתְעָרְבוּ קָרְבְּנוֹתֵיהֶם, קָרַב קָרְבָּנוֹ שֶׁל אַחַד מֵהֶם, וּמֵת אַחַד מֵהֶם, זוֹ שֶׁשָּׁאֲלוּ אַנְשֵׁי אֲלֶכְּסַנְדְּרִיָּא אֶת רַבִּי יְהוֹשֻׁעַ. אָמַר לָהֶם, יִכְתֹּב נְכָסָיו לְאַחֵר וְיָבִיא קָרְבַּן עָנִי: \n", | 14.13. "If the sacrifices of two metzoraim were mixed up and after the sacrifice of one of them had been offered one of the metzoraim died: this is what the men of Alexandria asked of Rabbi Joshua. He answered them: let him assign his possessions to another person, and bring the poor man's sacrifice.", |
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36. Mishnah, Miqvaot, 5.4 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •r. joshua b. qabusai Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 114| 5.4. "כָּל הַיַּמִּים כְּמִקְוֶה, שֶׁנֶּאֱמַר (בראשית א), וּלְמִקְוֵה הַמַּיִם קָרָא יַמִּים, דִּבְרֵי רַבִּי מֵאִיר. רַבִּי יְהוּדָה אוֹמֵר, הַיָּם הַגָּדוֹל כְּמִקְוֶה. לֹא נֶאֱמַר יַמִּים, אֶלָּא שֶׁיֶּשׁ בּוֹ מִינֵי יַמִּים הַרְבֵּה. רַבִּי יוֹסֵי אוֹמֵר, כָּל הַיַּמִּים מְטַהֲרִים בְּזוֹחֲלִין, וּפְסוּלִין לַזָּבִין וְלַמְצֹרָעִים, וּלְקַדֵּשׁ מֵהֶם מֵי חַטָּאת: \n", | 5.4. "All seas are equivalent to a mikveh, for it is said, \"And the gathering (ulemikveh) of the waters He called the seas\" (Genesis 1:10), the words of Rabbi Meir. Rabbi Judah says: only the Great Sea is equivalent to a mikveh, for it says \"seas\" only because there are in it many kinds of seas. Rabbi Yose says: all seas afford cleanness when running, and yet they are unfit for zavim and metzoraim and for the preparation of the hatat waters.", |
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37. Mishnah, Menachot, 13.11 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •r. joshua (b. hanania) •r. joshua b. levi Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 545| 13.11. "נֶאֱמַר בְּעוֹלַת הַבְּהֵמָה אִשֵּׁה רֵיחַ נִיחֹחַ (ויקרא א), וּבְעוֹלַת הָעוֹף אִשֵּׁה רֵיחַ נִיחֹחַ (שם), וּבַמִּנְחָה אִשֵּׁה רֵיחַ נִיחֹחַ (שם ב), לְלַמֵּד, שֶׁאֶחָד הַמַּרְבֶּה וְאֶחָד הַמַּמְעִיט, וּבִלְבַד שֶׁיְּכַוֵּן אָדָם אֶת דַּעְתּוֹ לַשָּׁמָיִם: \n", | 13.11. "It is said of the olah of cattle, “An offering made by fire of pleasing odor” (Leviticus 1:9); and of the olah of birds, “An offering made by fire of pleasing odor (vs. 17); and of the minhah, “An offering made by fire of pleasing odor” (Leviticus 2:2): to teach you that it is the same whether one offers much or little, so long as one directs one’s heart to heaven. Congratulations! We have finished Tractate Menahot! It is a tradition at this point to thank God for helping us finish learning the tractate and to commit ourselves to going back and relearning it, so that we may not forget it and so that its lessons will stay with us for all of our lives. It is no accident that the last mishnah of the tractate finishes with the message that we learned today. After having learned 14 chapters of Zevahim and 13 chapters of Menahot, there is a grave danger that one could learn that all God cares about, and all that is important in Judaism, is bringing the proper sacrifice in the proper manner. Our mishnah teaches that the important issue is the proper intent, that one’s intent in sacrifice should be to worship God. This is not to deny that that the minutiae of rules are extremely important, both in the eyes of the rabbis and surely in the eyes of the priests who served in the Temple while it still stood. Rather, what today’s mishnah seems to say is that the rules are an outer manifestation of the inner kavannah, intent, of the worshipper. Without following the rules, there is no way to bring that intent into the world. But without the intent, the rules are just empty exercises devoid of meaning. I believe that this is a message that is as true of Judaism today as it was in Temple times. Mishnah Menahot has probably been a great challenge for many of you; I know it was for me. So please accept an extra congratulations on completing it. Tomorrow we begin Hullin, the one tractate in all of Seder Kodashim that does not deal with sacrifices or the Temple.", |
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38. Josephus Flavius, Jewish Antiquities, 12.119-12.120, 14.235, 14.258, 14.374, 16.14, 16.160-16.161, 18.122 (1st cent. CE - 1st cent. CE) Tagged with subjects: •r. joshua b. qabusai •r. joshua b. levi Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 46, 114 | 12.119. 1. The Jews also obtained honors from the kings of Asia when they became their auxiliaries; for Seleucus Nicator made them citizens in those cities which he built in Asia, and in the lower Syria, and in the metropolis itself, Antioch; and gave them privileges equal to those of the Macedonians and Greeks, who were the inhabitants, insomuch that these privileges continue to this very day: 12.120. an argument for which you have in this, that whereas the Jews do not make use of oil prepared by foreigners, they receive a certain sum of money from the proper officers belonging to their exercises as the value of that oil; which money, when the people of Antioch would have deprived them of, in the last war, Mucianus, who was then president of Syria, preserved it to them. 14.235. 17. “Lucius Antonius, the son of Marcus, vice-quaestor, and vice-praetor, to the magistrates, senate, and people of the Sardians, sendeth greeting. Those Jews that are our fellowcitizens of Rome came to me, and demonstrated that they had an assembly of their own, according to the laws of their forefathers, and this from the beginning, as also a place of their own, wherein they determined their suits and controversies with one another. Upon their petition therefore to me, that these might be lawful for them, I gave order that these their privileges be preserved, and they be permitted to do accordingly.” 14.258. we have decreed, that as many men and women of the Jews as are willing so to do, may celebrate their Sabbaths, and perform their holy offices, according to the Jewish laws; and may make their proseuchae at the sea-side, according to the customs of their forefathers; and if any one, whether he be a magistrate or private person, hindereth them from so doing, he shall be liable to a fine, to be applied to the uses of the city.” 14.374. 2. Hereupon he resolved to go away, and did go very prudently the road to Egypt; and then it was that he lodged in a certain temple; for he had left a great many of his followers there. On the next day he came to Rhinocolura, and there it was that he heard what was befallen his brother. 16.14. He also conducted him to the city Jerusalem, where all the people met him in their festival garments, and received him with acclamations. Agrippa also offered a hecatomb of sacrifices to God; and feasted the people, without omitting any of the greatest dainties that could be gotten. 16.160. 1. Now the cities ill-treated the Jews in Asia, and all those also of the same nation which lived in Libya, which joins to Cyrene, while the former kings had given them equal privileges with the other citizens; but the Greeks affronted them at this time, and that so far as to take away their sacred money, and to do them mischief on other particular occasions. 16.161. When therefore they were thus afflicted, and found no end of their barbarous treatment they met with among the Greeks, they sent ambassadors to Caesar on those accounts, who gave them the same privileges as they had before, and sent letters to the same purpose to the governors of the provinces, copies of which I subjoin here, as testimonials of the ancient favorable disposition the Roman emperors had towards us. 18.122. o he was persuaded by what they said, and changed that resolution of his which he had before taken in this matter. Whereupon he ordered the army to march along the great plain, while he himself, with Herod the tetrarch and his friends, went up to Jerusalem to offer sacrifice to God, an ancient festival of the Jews being then just approaching; |
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39. Josephus Flavius, Jewish War, 1.277, 4.408, 5.562 (1st cent. CE - 1st cent. CE) Tagged with subjects: •r. joshua b. levi Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 46 | 1.277. 2. So when Herod had found that the Arabians were his enemies, and this for those very reasons whence he hoped they would have been the most friendly, and had given them such an answer as his passion suggested, he returned back, and went for Egypt. Now he lodged the first evening at one of the temples of that country, in order to meet with those whom he left behind; but on the next day word was brought him, as he was going to Rhinocurura, that his brother was dead, and how he came by his death; 4.408. yet were these men that now got together, and joined in the conspiracy by parties, too small for an army, and too many for a gang of thieves: and thus did they fall upon the holy places and the cities; 5.562. 6. But as for John, when he could no longer plunder the people, he betook himself to sacrilege, and melted down many of the sacred utensils, which had been given to the temple; as also many of those vessels which were necessary for such as ministered about holy things, the caldrons, the dishes, and the tables; nay, he did not abstain from those pouringvessels that were sent them by Augustus and his wife; |
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40. Mishnah, Megillah, 3.1 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •r. joshua (b. hanania) Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 351| 3.1. "בְּנֵי הָעִיר שֶׁמָּכְרוּ רְחוֹבָהּ שֶׁל עִיר, לוֹקְחִין בְּדָמָיו בֵּית הַכְּנֶסֶת. בֵּית הַכְּנֶסֶת, לוֹקְחִין תֵּבָה. תֵּבָה, לוֹקְחִין מִטְפָּחוֹת. מִטְפָּחוֹת, לוֹקְחִין סְפָרִים. סְפָרִים, לוֹקְחִין תּוֹרָה. אֲבָל אִם מָכְרוּ תוֹרָה, לֹא יִקְחוּ סְפָרִים. סְפָרִים, לֹא יִקְחוּ מִטְפָּחוֹת. מִטְפָּחוֹת, לֹא יִקְחוּ תֵבָה. תֵּבָה, לֹא יִקְחוּ בֵית הַכְּנֶסֶת. בֵּית הַכְּנֶסֶת, לֹא יִקְחוּ אֶת הָרְחוֹב. וְכֵן בְּמוֹתְרֵיהֶן. אֵין מוֹכְרִין אֶת שֶׁל רַבִּים לְיָחִיד, מִפְּנֵי שֶׁמּוֹרִידִין אוֹתוֹ מִקְּדֻשָּׁתוֹ, דִּבְרֵי רַבִּי יְהוּדָה. אָמְרוּ לוֹ, אִם כֵּן, אַף לֹא מֵעִיר גְּדוֹלָה לְעִיר קְטַנָּה: \n", | 3.1. "Townspeople who sold the town square, they may buy with the proceeds a synagogue. [If they sold] a synagogue, they may buy with the proceeds an ark. [If they sold] an ark they may buy covers [for scrolls]. [If they sold] covers, they may buy scrolls [of the Tanakh]. [If they sold] scrolls they may buy a Torah. But if they sold a Torah they may not buy with the proceeds scrolls [of the Tanakh]. If [they sold] scrolls they may not buy covers. If [they sold] covers they may not buy an ark. If [they sold] an ark they may not buy a synagogue. If [they sold] a synagogue they may not buy a town square. The same applies to any money left over. They may not sell [something] belonging to a community because this lowers its sanctity, the words of Rabbi Meir. They said to him: if so, it should not be allowed to sell from a larger town to a smaller one.", |
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41. Mishnah, Sheviit, 8.11 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •joshua b. levi, r. Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 223| 8.11. "מֶרְחָץ שֶׁהֻסְּקָה בְּתֶבֶן אוֹ בְקַשׁ שֶׁל שְׁבִיעִית, מֻתָּר לִרְחֹץ בָּהּ. וְאִם מִתְחַשֵּׁב הוּא, הֲרֵי זֶה לֹא יִרְחֹץ: \n", | 8.11. "A bathhouse that is heated with straw or stubble [grown during] the Sabbatical year, one is allowed to bath in it. But if he is an important person [whose actions will be influential], he may not bathe [in it].", |
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| 42. Josephus Flavius, Life, 290 (1st cent. CE - 1st cent. CE) Tagged with subjects: •r. joshua b. levi Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 495 |
| 43. Tosefta, Avodah Zarah, 2.7 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •r. joshua (b. hanania) •r. joshua b. hanania Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 392 |
| 44. Tosefta, Taanit, 1.13 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •r. joshua b. levi Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 495 |
45. Tosefta, Berachot, 1.2, 1.9, 3.6, 3.13, 3.25 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •r. joshua b. levi •r. joshua (b. hanania) Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 546, 547, 549, 565, 575| 1.2. "רבי שמעון אומר פעמים שאדם קורא אותה שתי פעמים בלילה אחת קודם שיעלה עמוד השחר ואחת משיעלה עמוד השחר ונמצא יוצא [בה] ידי חובה של יום ושל לילה.", 1.9. "אלו ברכות שאין חותמין בהן [בברוך] המברך על הפירות ועל המצות ברכת <המזון> [הזימון] וברכה אחרונה שבברכת המזון ר\"י הגלילי היה חותם בברכה אחרונה שבבהמ\"ז ומאריך בה.", 3.6. "המתפלל צריך שיכוין את לבו אבא שאול אומר סימן לדבר (תהילים י) תכין לבם תקשיב אזנך.", 3.13. "לא הזכיר גבורות גשמים בתחיית המתים ולא שאלה בברכת השנים מחזירין אותו לא אמר הבדלה בחונן הדעת אומרה על הכוס ואם לא אמר מחזירין אותו רבי יוסי אומר אף מי שלא הזכיר ברית בברכת הארץ מחזירין אותו.", 3.25. "שמונה עשרה שאמרו חכמים כנגד שמונה עשרה אזכרות שבהבו לה' בני אלים וכולל של מינים בשל פרושין ושל גרים בשל זקנים ושל דוד בירושלים ואם אמר אלו לעצמן ואלו לעצמן יצא.", | |
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46. Tosefta, Sukkah, 2.10 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •r. joshua b. levi Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 477 | 2.10. "If one does not have a citron, he must not take in his hand a quince, or any other fruit. Withered fruits are valid, but dried ones are not valid. Rabbi Yehudah, however, says that even dried-up ones are valid. And again he says: There is a story of the men of Carbin that they used to transmit their lulavs in the time of persecution. They said to him, The time of persecution is no proof.", |
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| 47. Tosefta, Sanhedrin, 13.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •r. joshua b. r. Ḥananiah •r. joshua b. r. ḥananiah Found in books: Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 163 |
| 48. Tosefta, Rosh Hashanah, 2.17-2.18 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •r. joshua (b. hanania) •r. joshua b. levi Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 545, 549 |
49. Tosefta, Hagigah, 2.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •r. joshua (b. hanania) •r. joshua b. levi Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 348| 2.1. "אין דורשין בעריות בשלשה אבל דורשין בשנים [ולא] במעשה בראשית בשנים אבל דורשין ביחיד ולא במרכבה ביחיד אא\"כ היה חכם מבין מדעתו מעשה ברבן יוחנן בן זכאי שהיה רוכב על החמור והיה רבי אלעזר בן ערך מחמר אחריו אמר לו רבי שנה פרק אחד במעשה מרכבה אמר לו לא [כן אמרתי לך מתחלה שאין שונין] במרכבה ביחיד אלא אם כן היה חכם מבין מדעתו אמר לו מעתה ארצה לפניך אמר לו אמור פתח רבי אלעזר בן ערך ודרש במעשה מרכבה ירד רבי יוחנן בן זכאי מן החמור ונתעטף בטליתו וישבו שניהם על גבי אבן תחת הזית והרצה לפניו עמד ונשקו ואמר ברוך ה' אלהי ישראל אשר נתן בן לאברהם אבינו שיודע להבין ולדרוש בכבוד אביו שבשמים יש נאה דורש ואין נאה מקיים נאה מקיים ואין נאה דורש [אלעזר בן ערך] נאה דורש ונאה מקיים אשריך [אברהם] אבינו שאלעזר בן ערך יצא מחלציך [שיודע להבין ולדרוש בכבוד אביו שבשמים] רבי יוסי ברבי יהודה אומר רבי יהושע הרצה לפני רבן יוחנן בן זכאי [רבי עקיבה] הרצה לפני רבי יהושע חנניא בן חכינאי הרצה לפני רבי עקיבה.", | |
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50. Tosefta, Miqvaot, 4.5, 6.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •r. joshua b. qabusai Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 114| 4.5. "מעיין היוצא לתלמי ומן התלמי לבריכה. ראשונים ראשונים הרי אלו פסולין מפני שהן נשאבין כיצד עושה ניקבו מעיין בקנה כל שהוא ונמצא מים מועטין מטהרין את המרובין. מזחילין על גבי מת דברי ר' יהודה. מים צפוי על גבי כל שהוא מטבילין בהן על רום כקליפת השום ועל רוחב כשפופרת הנוד.", 6.3. "המהרהר בלבו ועמד ומצא בשרו חם טמא. חם ולא הרהר הרהר ולא חם טהור ר' יוסי אומר בזקן ובחולה טהור בילד ובבריא טמא.", | |
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51. Tosefta, Megillah, 3.11, 3.21 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •torah, rabbinic debates on teaching women, r. joshuas views •r. joshua b. levi Found in books: Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 42; Levine (2005), The Ancient Synagogue, The First Thousand Years, 375| 3.11. "מדלגין בנביא ואין מדלגין בתורה [ואין] מדלגין מנביא לנביא ובנביא של שנים עשר [מדלגין] ובלבד שלא ידלג מסוף הספר [לראשו].", 3.21. "כתב הנכתב ליחיד מכנין אותה לרבים לרבים אין מכנין אותה ליחיד רבי יהודה אומר המתרגם פסוק כצורתו הרי זה בדאי והמוסיף הרי זה מגדף. תורגמן העומד לפני חכם אינו רשאי לא לפחות ולא להוסיף ולא לשנות אלא אם כן יהיה אביו או רבו. ", | |
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52. Tosefta, Horayot, 2.5 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •r. joshua b. r. Ḥananiah •r. joshua b. r. ḥananiah Found in books: Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 163, 184| 2.5. "הוא ואביו ורבו עומדין בשבי הוא קודם לרבו ורבו קודם לאביו ואמו קודמת לכל אדם איזהו רבו רבו שלמדו תורה לא שלמדו אומנות ואיזה זה שפתח לו תחלה ר' מאיר אומר רבו שלמדו חכמה לא רבו שלמדו תורה ר' יהודה אומר כל שרוב תלמודו ממנו ר' יוסי אומר כל שהאיר עיניו במשנתו.", | |
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| 53. Palestinian Talmud, Bikkurim, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan |
| 54. Palestinian Talmud, Kilayim, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •joshua b. levi, r. Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 132 |
| 55. Palestinian Talmud, Sheqalim, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan |
| 56. Palestinian Talmud, Nedarim, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •r. joshua (b. hanania) •r. joshua b. hanania Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 392 |
| 57. Anon., Sifre Numbers, 115, 84 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 366 |
| 58. Anon., Sifre Deuteronomy, 306, 343, 43, 46, 41 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 546 |
| 59. Palestinian Talmud, Sheviit, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 132 |
| 60. Palestinian Talmud, Terumot, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •joshua b. levi, r. Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 132 |
| 61. Palestinian Talmud, Sanhedrin, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan nan nan nan |
| 62. Palestinian Talmud, Yevamot, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan |
| 63. Palestinian Talmud, Taanit, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan nan nan nan nan nan nan nan nan |
| 64. Palestinian Talmud, Shabbat, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •joshua b. levi, r. Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 132 |
| 65. Tosefta, Kelim Baba Batra, 1.11 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •r. joshua b. hanania Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 337 |
| 66. Palestinian Talmud, Peah, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan nan nan |
| 67. Palestinian Talmud, Qiddushin, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan |
| 68. Palestinian Talmud, Sukkah, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan |
| 69. Palestinian Talmud, Sotah, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 42 |
| 70. Palestinian Talmud, Bava Qamma, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •r. joshua b. r. Ḥananiah •r. joshua b. r. ḥananiah Found in books: Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 184 |
| 71. Palestinian Talmud, Berachot, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan |
| 72. Palestinian Talmud, Eruvin, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan |
| 73. Palestinian Talmud, Hagigah, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan nan nan |
| 74. Palestinian Talmud, Horayot, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan |
| 75. Tosefta, Makhshirin, 2.12 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •r. joshua b. qabusai Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 114 |
| 76. Palestinian Talmud, Kiddushin, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan |
| 77. Palestinian Talmud, Megillah, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan nan nan nan nan nan nan |
| 78. Anon., Mekhilta Derabbi Yishmael, None (2nd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 24, 545 |
| 79. Anon., Qohelet Rabba, 2.8, 3.11 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •r. joshua b. r. Ḥananiah •r. joshua b. r. ḥananiah •joshua b. levi (r.) Found in books: Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 163; Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 128 |
| 80. Palestinian Talmud, Rosh Hashanah, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan |
81. Anon., Leviticus Rabba, 20.2, 23.4, 34.3, 34.14 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •joshua b. levi (r.) •r. joshua (b. hanania) •joshua b. levi, r. •r. joshua b. levi Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 132; Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 369; Levine (2005), The Ancient Synagogue, The First Thousand Years, 495, 546| 20.2. דָּבָר אַחֵר, אַחֲרֵי מוֹת, רַבִּי לֵוִי פָּתַח (תהלים עה, ה): אָמַרְתִּי לַהוֹלְלִים אַל תָּהוֹלוּ, לַהוֹלְלִים, לִמְעַרְבְּבַיָּא, אֵלּוּ שֶׁלִּבָּם מָלֵא עֲלֵיהֶם חַלְחוֹלִיּוֹת רָעוֹת, רַבִּי לֵוִי הֲוָה צָוַח לְהוֹן אַלְלַיָיא, שֶׁמְבִיאִין אַלְלַי לָעוֹלָם. (תהלים עה, ה): וְלָרְשָׁעִים אַל תָּרִימוּ קָרֶן, אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא לָרְשָׁעִים, הַצַּדִּיקִים לֹא שָׂמְחוּ בְּעוֹלָמִי וְאַתֶּם מְבַקְּשִׁין לִשְׂמֹחַ. רֵישׁ לָקִישׁ בְּשֵׁם רַבִּי שִׁמְעוֹן בֶּן מְנַסְיָא אָמַר תַּפּוּחַ עֲקֵבוֹ שֶׁל אָדָם הָרִאשׁוֹן הָיָה מַכְּהֶה גַּלְגַּל חַמָּה, קְלַסְתֵּר פָּנָיו עַל אַחַת כַּמָּה וְכַמָּה, וְאַל תִּתְמַהּ, בְּנֹהַג שֶׁבָּעוֹלָם אָדָם עוֹשֶׂה דִיסְקָרִי, אֶחָד לוֹ וְאֶחָד לְבֵיתוֹ, שֶׁל מִי עוֹשֶׂה נָאֶה לֹא אֶת שֶׁלּוֹ, כָּךְ אָדָם הָרִאשׁוֹן נִבְרָא לְתַשְׁמִישׁ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא וְגַלְגַּל חַמָּה לְתַשְׁמִישָׁן שֶׁל בְּרִיּוֹת. אָמַר רַבִּי לֵוִי בְּשֵׁם רַבִּי חָמָא בַּר חֲנִינָא, שְׁלשׁ עֶשְׂרֵה חֻפּוֹת קָשַׁר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא בְּגַן עֵדֶן, שֶׁנֶּאֱמַר (יחזקאל כח, יג): בְּעֵדֶן גַּן אֱלֹהִים הָיִיתָ כָּל אֶבֶן יְקָרָה מְסֻכָתֶךָ אֹדֶם פִּטְדָה וְיַהֲלֹם תַּרְשִׁישׁ שֹׁהַם וְיָשְׁפֵה סַפִּיר נֹפֶךְ וּבָרְקַת וְזָהָב מְלֶאכֶת תֻּפֶּיךָ וּנְקָבֶיךָ בָּךְ בְּיוֹם הִבָּרַאֲךָ כּוֹנָנוּ. רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר חַד עֲשַׂר, וְרַבָּנָן אָמְרֵי עֲשַׂר, וְלָא פְּלִיגֵי מַאן דַעֲבַד לְהוֹן תְּלַת עֲשַׂר עָבֵיד כָּל אֶבֶן יְקָרָה מְסֻכָתֶךָ תְּלַת, מַאן דַּעֲבַד לְהוֹן חַד סַר, עֲבֵיד לְהוּ חָדָא, מַאן דַעֲבַד לְהוֹן עֲשָׂרָה לָא עֲבֵיד חַד מִנְהוֹן, וְאַחַר כָּל הַשֶּׁבַח הַזֶּה (בראשית ג, יט): כִּי עָפָר אַתָּה וְאֶל עָפָר תָּשׁוּב. אַבְרָהָם לֹא שָׂמַח בְּעוֹלָמִי וְאַתֶּם מְבַקְּשִׁים לִשְמֹחַ. נוֹלַד לוֹ בֵּן לְמֵאָה שָׁנָה וּבַסּוֹף אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא (בראשית כב, ב): קַח נָא אֶת בִּנְךָ, וְהָלַךְ אַבְרָהָם מַהֲלַךְ שְׁלשֶׁת יָמִים, לְאַחַר שְׁלשָׁה יָמִים רָאָה עָנָן קָשׁוּר עַל גַּב הָהָר, אָמַר לוֹ בְּנִי רוֹאֶה אַתָּה מַה שֶּׁאֲנִי רוֹאֶה, אָמַר לֵיהּ הֵן, מָה אַתָּה רוֹאֶה אָמַר לֵיהּ עָנָן קָשׁוּר עַל גַּב הָהָר אֲנִי רוֹאֶה, אָמַר לְיִשְׁמָעֵאל וְלֶאֱלִיעֶזֶר רוֹאִים אַתֶּם כְּלוּם, אָמְרוּ לֵיהּ לָאו, אָמַר לָהֶם הוֹאִיל וְאֵינְכֶם רוֹאִים כְּלוּם וַחֲמוֹר זֶה אֵינוֹ רוֹאֶה (בראשית כב, ה): שְׁבוּ לָכֶם פֹּה עִם הַחֲמוֹר, עַם הַדּוֹמִים לַחֲמוֹר. נָטַל אֶת יִצְחָק בְּנוֹ וְהֶעֱלָהוּ הָרִים וְהוֹרִידוֹ גְּבָעוֹת, הֶעֱלָהוּ עַל אֶחָד מִן הֶהָרִים וּבָנָה מִזְבֵּחַ וְסִדֵּר עֵצִים וְעָרַךְ מַעֲרָכָה וְנָטַל אֶת הַסַּכִּין לְשָׁחֲטוֹ, וְאִלּוּלֵי שֶׁקְּרָאוֹ מַלְאָךְ מִן הַשָּׁמַיִם כְּבָר הָיָה נִשְׁחָט. תֵּדַע שֶׁכֵּן, שֶׁחָזַר יִצְחָק אֵצֶל אִמּוֹ, וְאָמְרָה לוֹ אָן הָיִיתָ בְּרִי, אָמַר לָהּ נְטָלַנִּי אָבִי וְהֶעֱלַנִי הָרִים וְהוֹרִידַנִּי גְבָעוֹת וכו', אָמְרָה וַוי עַל בְּרִי דְרֵיוָתָא, אִלּוּלֵי הַמַּלְאָךְ כְּבָר הָיִיתָ שָׁחוּט, אָמַר לָהּ אִין. בְּאוֹתָהּ שָׁעָה צָוְחָה שִׁשָּׁה קוֹלוֹת כְּנֶגֶד שִׁשָּׁה תְּקִיעוֹת, אָמְרוּ לֹא הִסְפִּיקָה אֶת הַדָּבָר עַד שֶׁמֵּתָה, הֲדָא הוּא דִכְתִיב (בראשית כג, ב): וַיָּבֹא אַבְרָהָם לִסְפֹּד לְשָׂרָה וְלִבְכֹּתָהּ, וּמֵהֵיכָן בָּא, רַבִּי יְהוּדָה בֶּן רַבִּי סִימוֹן אָמַר מֵהַר הַמּוֹרִיָה בָּא, וְהָיָה אַבְרָהָם מְהַרְהֵר בְּלִבּוֹ וְאוֹמֵר שֶׁמָּא חַס וְשָׁלוֹם נִמְצָא בּוֹ פְּסוּל וְלֹא נִתְקַבֵּל קָרְבָּנוֹ, יָצְתָה בַּת קוֹל וְאוֹמֶרֶת לוֹ (קהלת ט, ז): לֵךְ אֱכֹל בְּשִׂמְחָה לַחְמֶךָ. יִשְׂרָאֵל לֹא שָׂמְחוּ בְּעוֹלָמִי, שָׂמַח יִשְׂרָאֵל בְּעֹשָׂיו אֵינוֹ אוֹמֵר אֶלָּא (תהלים קמט, ב): יִשְׂמַח, עֲתִידִין הֵן לִשְׂמֹחַ בְּמַעֲשָׂיו שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא לֶעָתִיד לָבוֹא. כִּבְיָכוֹל הַקָּדוֹשׁ בָּרוּךְ הוּא לֹא שָׂמַח בְּעוֹלָמוֹ, שָׂמַח ה' בְּמַעֲשָׂיו אֵינוֹ אוֹמֵר, אֶלָּא (תהלים קד, לא): יִשְׂמַח, עָתִיד הַקָּדוֹשׁ בָּרוּךְ הוּא לִשְׂמֹחַ בְּמַעֲשֵׂיהֶם שֶׁל צַדִּיקִים לֶעָתִיד לָבוֹא. אֱלִישֶׁבַע בַּת עֲמִינָדָב לֹא שָׂמְחָה בָּעוֹלָם, שֶׁרָאֲתָה חֲמִשָּׁה כְּתָרִים בְּיוֹם אֶחָד, יְבָמָהּ מֶלֶךְ, אָחִיהָ נָשִׂיא, בַּעֲלָהּ כֹּהֵן גָּדוֹל, שְׁנֵי בָּנֶיהָ שְׁנֵי סְגָנֵי כְּהֻנָּה, פִּנְחָס בֶּן בְּנָהּ מְשׁוּחַ מִלְחָמָה, כֵּיוָן שֶׁנִּכְנְסוּ בָּנֶיהָ לְהַקְרִיב וְנִשְׂרְפוּ, נֶהְפְּכָה שִׂמְחָתָהּ לְאֵבֶל, הֲדָא הוּא דִכְתִיב: אַחֲרֵי מוֹת שְׁנֵי בְּנֵי אַהֲרֹן. 23.4. רַב חָנָן דְּצִפּוֹרִי פָּתַר קְרָיָא בִּגְמִילוּת חֲסָדִים, בְּנֹהַג שֶׁבָּעוֹלָם עֲשָׂרָה בְּנֵי אָדָם נִכְנָסִין לְבֵית הֶאָבֵל וְאֵין אֶחָד מֵהֶם יָכוֹל לִפְתֹּחַ אֶת פִּיו וּלְבָרֵךְ בִּרְכַּת אֲבֵלִים, וְאֶחָד מֵהֶם פּוֹתֵחַ פִּיו וּמְבָרֵךְ, דּוֹמֶה כְּשׁוֹשַׁנָּה בֵּין הַחוֹחִים. בְּנֹהַג שֶׁבָּעוֹלָם עֲשָׂרָה בְּנֵי אָדָם נִכְנָסִין לְבֵית הַכְּנֶסֶת וְאֵין אֶחָד מֵהֶם יָכוֹל לִפְרֹס עַל שְׁמַע וְלַעֲבֹר לִפְנֵי הַתֵּבָה, וְאֶחָד מֵהֶם יוֹדֵעַ, דּוֹמֶה כְּשׁוֹשַׁנָּה בֵּין הַחוֹחִים. רַבִּי אֶלְעָזָר אָזַל לְחַד אֲתַר אָמְרוּ לֵיהּ פְּרֹס עַל שְׁמַע, אָמַר לָהֶן לֵינָא חָכֵם עֲבֹר לִפְנֵי הַתֵּבָה. אָמַר לָהֶן לֵינָא חָכֵם, אָמְרִין דֵּין הוּא רַבִּי אֶלְעָזָר, דֵּין הוּא דְּאַתּוּן מִתְגַּלְגְּלִין בֵּיהּ, עַל מַגָּן צָוְוחִין לֵיהּ רַבִּי. נִתְכַּרְכְּמוּ פָנָיו וְהָלַךְ לוֹ אֵצֶל רַבִּי עֲקִיבָא רַבּוֹ, אָמַר לֵיהּ לָמָּה פָנֶיךָ חוֹלָנִיּוֹת, תָּנֵי לֵיהּ עוֹבָדָא. אֲמַר לֵיהּ צָבֵי מָרִי דְּיֵלִיף, אֲמַר לֵיהּ אִין, אִלְפֵיהּ. לְבָתַר יוֹמִין אָזַל לְהַהוּא אַתְרָא, אָמְרוּ לֵיהּ פְּרֹס עַל שְׁמַע, פָּרַס. עֲבֹר לִפְנֵי הַתֵּבָה, עָבַר. אָמְרִין אִתְחַסַּם רַבִּי אֶלְעָזָר, וְקוֹרִין לֵיהּ רַבִּי אֶלְעָזָר חִסְמָא. רַבִּי יוֹנָה הֲוָה מַלֵּיף לְתַלְמִידוֹי בִּרְכַּת אֲבֵלִים, אֲמַר יֶהֱווֹן גַּבְרִין בְּכָל מִלָּה. 34.3. דָּבָר אַחֵר, וְכִי יָמוּךְ, הֲדָא הוּא דִכְתִיב (משלי יא, יז): גֹּמֵל נַפְשׁוֹ אִישׁ חָסֶד, זֶה הִלֵּל הַזָּקֵן, שֶׁבְּשָׁעָה שֶׁהָיָה נִפְטַר מִתַּלְמִידָיו הָיָה מְהַלֵּךְ וְהוֹלֵךְ עִמָּם, אָמְרוּ לוֹ תַּלְמִידָיו רַבֵּנוּ לְהֵיכָן אַתָּה הוֹלֵךְ אָמַר לָהֶם לַעֲשׂוֹת מִצְוָה, אָמְרוּ לוֹ וְכִי מַה מִּצְוָה זוֹ, אָמַר לָהֶן לִרְחֹץ בְּבֵית הַמֶּרְחָץ, אָמְרוּ לוֹ וְכִי זוֹ מִצְוָה הִיא, אָמַר לָהֶם, הֵן. מָה אִם אִיקוֹנִין שֶׁל מְלָכִים שֶׁמַּעֲמִידִים אוֹתָן בְּבָתֵּי טַרְטִיאוֹת וּבְבָתֵּי קִרְקָסִיאוֹת, מִי שֶׁנִּתְמַנֶּה עֲלֵיהֶם הוּא מוֹרְקָן וְשׁוֹטְפָן וְהֵן מַעֲלִין לוֹ מְזוֹנוֹת, וְלֹא עוֹד אֶלָּא שֶׁהוּא מִתְגַּדֵּל עִם גְּדוֹלֵי מַלְכוּת, אֲנִי שֶׁנִּבְרֵאתִי בְּצֶלֶם וּבִדְמוּת, דִּכְתִיב (בראשית ט, ו): כִּי בְּצֶלֶם אֱלֹהִים עָשָׂה אֶת הָאָדָם, עַל אַחַת כַּמָּה וְכַמָּה. דָּבָר אַחֵר, גֹּמֵל נַפְשׁוֹ אִישׁ חָסֶד, זֶה הִלֵּל הַזָּקֵן, שֶׁבְּשָׁעָה שֶׁהָיָה נִפְטַר מִתַּלְמִידָיו הָיָה מְהַלֵּךְ וְהוֹלֵךְ עִמָּם, אָמְרוּ לוֹ תַּלְמִידָיו רַבֵּנוּ לְהֵיכָן אַתָּה הוֹלֵךְ, אָמַר לָהֶם לִגְמֹל חֶסֶד עִם הָדֵין אַכְסַנְיָא בְּגוֹ בֵּיתָא. אָמְרוּ לוֹ, כָּל יוֹם אִית לָךְ אַכְסַנְיָא, אָמַר לָהֶם, וְהָדֵין נַפְשָׁא עֲלוּבְתָּא לָאו אַכְסַנְיָא הוּא בְּגוֹ גוּפָא, יוֹמָא דֵין הִיא הָכָא לְמָחָר לֵית הִיא הָכָא. דָּבָר אַחֵר (משלי יא, יז): גֹּמֵל נַפְשׁוֹ אִישׁ חָסֶד וְעֹכֵר שְׁאֵרוֹ אַכְזָרִי, אָמַר רַבִּי אֲלֶכְּסַנְדְּרִי זֶה שֶׁמַּגַעַת לוֹ שִׂמְחָה וְאֵינוֹ מַדְבִּיק אֶת קְרוֹבָיו עִמּוֹ מִשּׁוּם עֲנִיּוּת. אָמַר רַבִּי נַחְמָן כְּתִיב (דברים טו, י): כִּי בִּגְלַל הַדָּבָר הַזֶּה, גַּלְגַּל הוּא שֶׁחוֹזֵר בָּעוֹלָם, לְפִיכָךְ משֶׁה מַזְהִיר אֶת יִשְׂרָאֵל וְכִי יָמוּךְ אָחִיךָ. 34.14. כִּי תִרְאֶה עָרֹם וְכִסִּיתוֹ (ישעיה נח, ז), רַבִּי אַדָּא בַּר אַהֲבָה וְרַב וְרַבִּי יוֹחָנָן, חַד אָמַר מְדַקְדְּקִין בִּכְסוּת וְאֵין מְדַקְדְּקִין בְּחַיֵּי נֶפֶשׁ. וַחֲכָמִים אוֹמְרִים אַף בִּכְסוּת אֵינָן מְדַקְדְּקִין, מִפְּנֵי בְּרִיתוֹ שֶׁל אַבְרָהָם אָבִינוּ, (ישעיה נח, ז): וּמִבְּשָׂרְךָ לֹא תִתְעַלָּם, בַּר קַפָּרָא אָמַר הֱוֵי רוֹאֶה בְּשָׂרוֹ כִּבְשָׂרֶךָ. תָּנֵי בַּר קַפָּרָא אֵין לְךָ אָדָם שֶׁאֵינוֹ בָּא לִידֵי מִדָּה זוֹ, אִם לֹא הוּא בְּנוֹ, אִם לֹא בְּנוֹ בֶּן בְּנוֹ. דָּבָר אַחֵר, וּמִבְּשָׂרְךָ לֹא תִתְעַלָּם, רַבִּי יַעֲקֹב אָמַר בְּשֵׁם רַבִּי אֶלְעָזָר זוֹ גְרוּשָׁתוֹ. רַבִּי יוֹסֵי הַגְּלִילִי הֲוָה לֵיהּ אִתְּתָא בִּישָׁא וַהֲוַת מְבַזָּה לֵיהּ קֳדָם תַּלְמִידָיו, אָמְרוּ לֵיהּ תַּלְמִידָיו רַבִּי שְׁבֹק הֲדָא אִתְּתָא מִנָּךְ דְּלֵית הִיא עָבְדָא לִיקָרָךְ, אֲמַר לוֹן פּוּרְנָא דִידָהּ רַב עָלַי וְלֵית בִּי מִשְׁבַּק לָהּ, חַד זְמַן הַוְיָן יָתְבִין פָּשְׁטִין הוּא וְרַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה, מִן דַּחֲסַלּוּן אֲמַר לֵיהּ מַשְׁגַּח רַבִּי וַאֲנַן סָלְקִין לְבֵיתָא, אֲמַר לֵיהּ אִין, מַה דְּסָלְקִין אַמַּכַת עַל אַפָּא וְנָפְקַת לָהּ, צָפָא בְּהַהִיא קִידְרָא עֲלֵי תְּפָיָה, אֲמַר לָהּ אִית בְּהַהִיא קִידְרָא כְּלוּם, אָמְרָה לֵיהּ אִית בָּהּ פַּרְפְּרָיִין, אָזַל גָּלִיתָא וְאַשְׁכַּח בְּגַוָהּ פַּרְגָּיִין, יָדַע רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה דְּלָא יְתִיבָה דַעְתָּהּ עִם בַּעֲלָהּ, כַּד יַתְבִין לְהוֹן אָכְלִין אֲמַר לֵיהּ לָא אָמְרָה פַּרְפְּרָיִין וְהָא אֲנָא אַשְׁכַּחְנָא בְּגַוָּהּ פַּרְגָּיִין, אָמַר מַעֲשֵׂה נִסִּים הֵן, כֵּיוָן דְּאָכְלִין מַה דְּאָכְלִין, אֲמַר לֵיהּ רַבִּי שְׁבֹק הָדָא אִתְּתָא מִנָּךְ דְּלֵית הִיא עָבְדָא לִיקָרָךְ, אֲמַר לֵיהּ פּוּרְנָא רַב עָלַי וְלֵית בִּי מִשְׁבַּק לָהּ, אָמְרוּ לֵיהּ אֲנַן פַּסְקִינָן פּוּרְנָא וְשַׁבְקַהּ מִינָךְ, עָבְדִין לֵיהּ כֵּן פְּסִיקוּ לֵיהּ פּוּרְנָא וְשַׁבְקָהּ מִנֵיהּ, וְאַסְבוּן יָתֵיהּ אִתְּתָא אָחֳרֵי טַבְתָּא מִנָּהּ, גָּרְמִין חוֹבָא דְּהַהִיא אִנְתְּתָא וְאָזְלָא וְאִתְנְסִיבַת לְסַנְטֵירָא דְּקַרְתָּא, לְבָתַר יוֹמִין אָתוֹן יִסּוּרִין עֲלוֹי וְאִתְעֲבֵיד הַהוּא גַבְרָא סַגֵּי נְהוֹר, וַהֲוַת אִתְּתָא נְגִידָא לֵיהּ בְּכָל קַרְתָּא וַהֲוַת אָזְלָא בְּכָל שְׁכוּנַיָא וּבִשְׁכוּנָתֵיהּ דְּרַבִּי יוֹסֵי הַגְּלִילִי לָא הֲוַת אָזְלָה, הֲוָה הַהוּא גַּבְרָא חָכֵם קַרְתָּא, אֲמַר לָהּ לָמָּה לֵית אַתְּ מוֹבִילָא לִי לִשְׁכוּנָתֵיהּ דְּרַבִּי יוֹסֵי הַגְּלִילִי דַּאֲנָא שְׁמִיעַ דְּהוּא עָבֵיד מִצְוָן, אָמְרָה לוֹ מַשְׁבַּקְתֵּיהּ אֲנָא וְלֵית בִּי חָמֵא אַפוֹי. אָתוֹן חַד זְמַן וְקָרוֹן בִּשְׁכוּנָתֵיהּ דְּרַבִּי יוֹסֵי הַגְּלִילִי, שְׁרֵי חָבֵט עֲלָהּ וַהֲוַת קָלְהוֹן מִתְבַּזְיָן בְּכָל קַרְתָּא, אוֹדִיק רַבִּי יוֹסֵי הַגְּלִילִי וְחָמוֹן מִתְבַּזְיָן בְּגוֹ שׁוּקָא, נְסִיבֵיהוֹן וִיהַב יָתְהוֹן בְּחַד בֵּיתָא מִן דִּידֵיהּ, וַהֲוָה מְפַרְנֵס יַתְהוֹן כָּל יְמֵי חַיֵּיהוֹן, מִשּׁוּם וּמִבְּשָׂרְךָ לֹא תִתְעַלָּם. בְּיוֹמֵי דְּרַבִּי תַּנְחוּמָא הָיוּ צְרִיכִין יִשְׂרָאֵל לְמִטְרָא אָתוֹן לְגַבֵּיהּ וַאֲמָרִין לֵיהּ רַבִּי גְּזֹר תַּעֲנִיתָא דְּיֵיחוֹת מִטְרָא, גְּזַר תַּעֲנִיתָא פַּעַם רִאשׁוֹנָה וּשְׁנִיָּה וְלֹא יָרְדוּ גְשָׁמִים, פַּעַם שְׁלִישִׁית קָם וְדָרַשׁ אֲמַר לוֹן כָּל עַמָּא יַפְלִיגוּן מִצְוָה, קָם חַד גְבַר וּנְסַב מַה דַּהֲוָה לֵיהּ בְּגוֹ בֵּיתֵיהּ וְנָפַק לְמִפְלְגָה, פָּגְעָה בֵּיהּ מַשְׁבַּקְתֵּיהּ, וְאָמְרָה לֵיהּ זְכֵי בְּהַהִיא אִתְּתָא דְּמִן יוֹמָא דְּנָפְקֵית מִן בֵּיתָךְ לָא חָמֵית טַב, כֵּיוָן שֶׁרָאָה אוֹתָהּ עֲרֻמָּה וּבְצָרָה גְדוֹלָה, נִתְמַלֵּא עָלֶיהָ רַחֲמִים וְנָתַן לָהּ, עַל שׁוּם וּמִבְּשָׂרְךָ לֹא תִתְעַלָּם, חֲמִיתֵּיהּ חַד גְּבַר, סָלֵיק וַאֲמַר לֵיהּ לְרַבִּי תַּנְחוּמָא רַבִּי אַתְּ הָכָא וַעֲבֵרָה הָכָא, אֲמַר לֵיהּ מַה חָמֵית, אֲמַר לֵיהּ חָמֵית גְּבַר פְּלָן דְּמִשְׁתָּעֵי לְמַשְׁבַּקְתֵּיהּ, וְלָא עוֹד אֶלָּא דִּיהַב לָהּ פְּרִיטִין, אִי לָאו דַּחֲשִׁיד עֲלָהּ לָא יָהֵיב לָהּ. שָׁלַח רַבִּי תַּנְחוּמָא וְאַיְיתִיתֵיהּ, וַאֲמַר לֵיהּ בְּרִי אַתְּ יָדַע דְּעַלְמָא קָאי בְּצַעֲרָא וּבְרִיָּאתָה קָיְימֵא בְּצַעֲרָא וַאֲזַלְתְּ וְאִשְׁתָּעֵית עִם מַשְׁבַּקְתָּךְ, וְלָא עוֹד אֶלָּא דִיְהַבְתְּ לָהּ פְּרִיטִין, אִלּוּלֵי דַחֲשִׁיד אַתָּה לָא יְהַבְתְּ לָהּ פְּרִיטִין, אֲמַר לֵיהּ וְלָא כָךְ דָּרַשְׁתָּ וּמִבְּשָׂרְךָ לֹא תִתְעַלָּם, אַתְּ אֲמַרְתְּ כָּל עַמָּא יִפְקוּן וְיִפְלְגוּן מִצְוָה, קָאֵים אֲנָא לְמִפְלְגָה מִצְוָה פָּגְעַת בִּי מַשְׁבַּקְתִּי וַאֲמָרַת לִי זְכֵי בְּהַהִיא אִתְּתָא דְּמִן יוֹמָא דְּנָפְקֵית מִבֵּיתָךְ לָא חָמֵית טַב, כֵּיוָן שֶׁרְאִיתִיהָ עֲרֻמָּה וּבְצָרָה גְדוֹלָה נִתְמַלֵּאתִי עָלֶיהָ רַחֲמִים וְנָתַתִּי לָהּ עַל שׁוּם וּמִבְּשָׂרְךָ לֹא תִתְעַלָּם. בְּאוֹתָהּ שָׁעָה הִגְבִּיהַּ רַבִּי תַּנְחוּמָא פָּנָיו לַשָּׁמַיִם וְאָמַר לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, רִבּוֹנוֹ שֶׁל עוֹלָם מָה אִם זֶה שֶׁהוּא בָּשָׂר וָדָם וְאַכְזָרִי וְלֹא הָיָה עָלָיו מְזוֹנוֹתֶיהָ נִתְמַלֵּא עָלֶיהָ רַחֲמִים וְנָתַן לָהּ, אָנוּ שֶׁאָנוּ בְּנֵי בָנֶיךָ בְּנֵי אַבְרָהָם יִצְחָק וְיַעֲקֹב וּמְזוֹנוֹתֵינוּ עָלֶיךָ, עַל אַחַת כַּמָּה וְכַמָּה שֶׁתִּתְמַלֵּא עָלֵינוּ רַחֲמִים, בְּאוֹתָהּ שָׁעָה יָרְדוּ גְשָׁמִים וְנִתְרַוַּח הָעוֹלָם. | 34.3. "Another Thing: 'But if he is impoverished', here it is written, \"The merciful man does good to his own soul (Proverbs 11:17),\" this [refers to] Hillel the Elder, who, at the time that he was departing from his students, would walk with them. They said to him, \"Rabbi, where are you walking to?\" He said to them, \"To fulfill a commandment!\" They said to him, \"And what commandment is this?\" He said to them, \"To bathe in the bathhouse.\" They said to him: \"But is this really a commandment?\" He said to them: \"Yes. Just like regarding the statues (lit. icons) of kings, that are set up in the theaters and the circuses, the one who is appointed over them bathes them and scrubs them, and they give him sustece, and furthermore, he attains status with the leaders of the kingdom; I, who was created in the [Divine] Image and Form, as it is written, \"For in the Image of G-d He made Man (Genesis 9:6),\" even more so!...", |
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82. Anon., Lamentations Rabbah, 1.1 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •joshua b. levi (r.) Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 370| 1.1. אֵיכָה יָשְׁבָה, שְׁלשָׁה נִתְנַבְּאוּ בְּלָשׁוֹן אֵיכָה, משֶׁה, יְשַׁעְיָה, וְיִרְמְיָה. משֶׁה אָמַר (דברים א, יב): אֵיכָה אֶשָֹּׂא לְבַדִּי וגו'. יְשַׁעְיָה אָמַר (ישעיה א, כא): אֵיכָה הָיְתָה לְזוֹנָה. יִרְמְיָה אָמַר: אֵיכָה יָשְׁבָה בָדָד, אָמַר רַבִּי לֵוִי מָשָׁל לְמַטְרוֹנָה שֶׁהָיוּ לָהּ שְׁלשָׁה שׁוֹשְׁבִינִין, אֶחָד רָאָה אוֹתָהּ בְּשַׁלְוָתָהּ, וְאֶחָד רָאָה אוֹתָהּ בְּפַחֲזוּתָהּ, וְאֶחָד רָאָה אוֹתָהּ בְּנִוּוּלָהּ. כָּךְ, משֶׁה רָאָה אֶת יִשְׂרָאֵל בִּכְבוֹדָם וְשַׁלְוָתָם וְאָמַר: אֵיכָה אֶשָֹּׂא לְבַדִּי טָרְחֲכֶם. יְשַׁעְיָה רָאָה אוֹתָם בְּפַחֲזוּתָם, וְאָמַר: אֵיכָה הָיְתָה לְזוֹנָה. יִרְמְיָה רָאָה אוֹתָם בְּנִוּוּלָם, וְאָמַר: אֵיכָה יָשְׁבָה. שָׁאֲלוּ אֶת בֶּן עַזַּאי אָמְרוּ לוֹ רַבֵּנוּ דְּרשׁ לָנוּ דָּבָר אֶחָד מִמְגִלַּת קִינוֹת, אָמַר לָהֶם לֹא גָּלוּ יִשְׂרָאֵל עַד שֶׁכָּפְרוּ בִּיחִידוֹ שֶׁל עוֹלָם, וּבַמִּילָה שֶׁנִּתְּנָה לְעֶשְׂרִים דּוֹרוֹת, וּבַעֲשֶׂרֶת הַדִּבְּרוֹת, וּבַחֲמִשָּׁה סִפְרֵי תּוֹרָה, מִנְיַן אֵיכָ"ה. אָמַר רַבִּי לֵוִי לֹא גָּלוּ יִשְׂרָאֵל עַד שֶׁכָּפְרוּ בִּשְׁלשִׁים וָשֵׁשׁ כָּרֵתוֹת שֶׁבַּתּוֹרָה, וּבַעֲשֶׂרֶת הַדִּבְּרוֹת, מִנְיַן אֵיכָ"ה יָשְׁבָה בָדָד. רַבִּי בְּרֶכְיָה בְּשֵׁם רַבִּי אַבְדִּימֵי דְּמִן חֵיפָה, לְמֶלֶךְ שֶׁהָיָה לוֹ בֵּן, בִּזְּמַן שֶׁעוֹשֶׂה רְצוֹנוֹ שֶׁל אָבִיו, הָיָה מַלְבִּישׁוֹ בִּגְדֵי מִילָתִין, וּבִזְמַן שֶׁאֵינוֹ עוֹשֶׂה רְצוֹנוֹ, מַלְבִּישׁוֹ בִּגְדֵי בָּדָד. כָּךְ יִשְׂרָאֵל, כָּל זְמַן שֶׁהָיוּ עוֹשִׂין רְצוֹנוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, כְּתִיב (יחזקאל טז, י): וָאַלְבִּשֵׁךְ רִקְמָה, רַבִּי סִימָא אָמַר פּוּרְפִּירָא תִּרְגֵּם אוּנְקְלוּס אַפְקַלְטוֹרִין פְּלִיקְטָא. וּבִזְּמַן שֶׁאֵין עוֹשִׂין רְצוֹנוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, מַלְבִּישָׁן בִּגְדֵי בְּדָדִין, הֲדָא הוּא דִּכְתִיב: אֵיכָה יָשְׁבָה בָדָד. אָמַר רַב נַחְמָן אָמַר שְׁמוּאֵל מִשּׁוּם רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי, קָרָא הַקָּדוֹשׁ בָּרוּךְ הוּא לְמַלְאֲכֵי הַשָּׁרֵת, אָמַר לָהֶם מֶלֶךְ בָּשָׂר וָדָם כְּשֶׁמֵּת לוֹ מֵת וְהוּא מִתְאַבֵּל, מַה דַּרְכּוֹ לַעֲשׂוֹת, אָמְרוּ לוֹ תּוֹלֶה שַׂק עַל פִּתְחוֹ. אָמַר לָהֶם אַף אֲנִי כָּךְ אֲנִי עוֹשֶׂה, הֲדָא הוּא דִּכְתִיב (ישעיה נ, ג): אַלְבִּישׁ שָׁמַיִם קַדְרוּת וְשַׂק אָשִׂים כְּסוּתָם. מֶלֶךְ בָּשָׂר וָדָם מַה דַּרְכּוֹ לַעֲשׂוֹת, אָמְרוּ לוֹ מְכַבֶּה אֶת הַפָּנָסִין, אָמַר לָהֶם כָּךְ אֲנִי עוֹשֶׂה, שֶׁנֶּאֱמַר (יואל ד, טו): שֶׁמֶשׁ וְיָרֵחַ קָדָרוּ וְכוֹכָבִים אָסְפוּ נָגְהָם. מֶלֶךְ בָּשָׂר וָדָם מַה דַּרְכּוֹ לַעֲשׂוֹת, כּוֹפֶה אֶת הַמִּטּוֹת. כָּךְ אֲנִי עוֹשֶׂה, שֶׁנֶּאֱמַר (דניאל ז, ט): עַד דִּי כָרְסָוָן רְמִיו וְעַתִּיק יוֹמִין יְתִב, כִּבְיָכוֹל שֶׁהָיוּ הֲפוּכִין. מֶלֶךְ בָּשָׂר וָדָם מַה דַּרְכּוֹ לַעֲשׂוֹת, הוֹלֵךְ יָחֵף, כָּךְ אֲנִי עוֹשֶׂה, שֶׁנֶּאֱמַר (נחום א, ג): ה' בְּסוּפָה וּבִסְעָרָה דַּרְכּוֹ וְעָנָן אֲבַק רַגְלָיו. מֶלֶךְ בָּשָׂר וָדָם מַה דַּרְכּוֹ לַעֲשׂוֹת, מְבַזֵּעַ פּוּרְפִּירָא שֶׁלּוֹ. כָּךְ אֲנִי עוֹשֶׂה, דִּכְתִיב (איכה ב, יז): עָשָׂה ה' אֲשֶׁר זָמָם בִּצַּע אֶמְרָתוֹ. רַבִּי יַעֲקֹב דִּכְפַר חָנָן מְפָרֵשׁ לֵיהּ מַהוּ בִּצַּע אֶמְרָתוֹ, מְבַזַּע פּוּרְפִּירָא שֶׁלּוֹ. מֶלֶךְ בָּשָׂר וָדָם מַה דַּרְכּוֹ לַעֲשׂוֹת, יוֹשֵׁב וְדוֹמֵם, כָּךְ אֲנִי עוֹשֶׂה, שֶׁנֶּאֱמַר (איכה ג, כח): יֵשֵׁב בָּדָד וְיִדֹּם. מֶלֶךְ בָּשָׂר וָדָם אָבֵל, מַה דַּרְכּוֹ לַעֲשׂוֹת, יוֹשֵׁב וּבוֹכֶה, כָּךְ אֲנִי עוֹשֶׂה, דִּכְתִיב (ישעיה כב, יב): וַיִּקְרָא ה' אֱלֹהִים צְבָאוֹת בַּיּוֹם הַהוּא לִבְכִי וּלְמִסְפֵּד וּלְקָרְחָה, דָּבָר אַחֵר, אֵיכָה, אָמַר לָהֶם יִרְמְיָה, מָה רְאִיתֶם בַּעֲבוֹדַת כּוֹכָבִים שֶׁאַתֶּם לְהוּטִין אַחֲרֶיהָ, אִלּוּ הָיָה לָהּ פֶּה לְמֵיסַב וּלְמֵיתַב, הָיִינוּ אוֹמְרִין כָּךְ, אֶלָּא נֶאֱמַר דִּידָהּ וְנֶאֱמַר דִּילֵיהּ, נֶאֱמַר דִּידָהּ (ירמיה י, ב): כֹּה אָמַר ה' אֶל דֶּרֶךְ הַגּוֹיִם אַל תִּלְמָדוּ וּמֵאֹתוֹת הַשָּׁמַיִם אַל תֵּחָתּוּ כִּי יֵחַתּוּ הַגּוֹיִם מֵהֵמָה. וְנֶאֱמַר דִּילֵיהּ (ירמיה י, יא): כִּדְנָה תֵּאמְרוּן לְהוֹם אֱלָהַיָּא דִי שְׁמַיָא וְאַרְקָא וגו', (ירמיה י, טז): לֹא כְאֵלֶּה חֵלֶק יַעֲקֹב כִּי יוֹצֵר הַכֹּל הוּא וְיִשְׂרָאֵל שֵׁבֶט נַחֲלָתוֹ ה' צְבָאוֹת שְׁמוֹ. רַבִּי יְהוּדָה וְרַבִּי נְחֶמְיָה, רַבִּי יְהוּדָה אוֹמֵר אֵין לְשׁוֹן אֵיכָה אֶלָּא לְשׁוֹן תּוֹכֵחָה, הֲדָא מָה דְאַתְּ אָמַר (ירמיה ח, ח): אֵיכָה תֹאמְרוּ חֲכָמִים אֲנַחְנוּ וְתוֹרַת ה' אִתָּנוּ וגו'. וְרַבִּי נְחֶמְיָה אוֹמֵר אֵין לְשׁוֹן אֵיכָה אֶלָּא קִינָה, הֲדָא מָה דְאַתְּ אָמַר (בראשית ג, ט): וַיִּקְרָא ה' אֱלֹהִים אֶל הָאָדָם וַיֹּאמֶר לוֹ אַיֶּכָּה, אוֹי לְכָה. וְאֵימָתַי נֶאֶמְרָה מְגִלַּת קִינוֹת, רַבִּי יְהוּדָה אוֹמֵר בִּימֵי יְהוֹיָקִים נֶאֶמְרָה, אָמַר לוֹ רַבִּי נְחֶמְיָה וְכִי בּוֹכִין עַל הַמֵּת עַד שֶׁלֹא יָמוּת, אֶלָּא אֵימָתַי נֶאֶמְרָה אַחַר חֻרְבַּן הַבַּיִת, הֲרֵי פִּתְרוֹנוֹ: אֵיכָה יָשְׁבָה בָדָד. | |
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83. Anon., Genesis Rabba, 31.19, 33.3, 54.4, 68.9, 69.4 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 353, 392, 495, 546| 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. 54.4. וַיִּקַּח אַבְרָהָם צֹאן וּבָקָר וַיִּתֵּן לַאֲבִימֶלֶךְ, וַיֹּאמֶר אֲבִימֶלֶךְ אֶל אַבְרָהָם מָה הֵנָּה שֶׁבַע כְּבָשׂת (בראשית כא, כז כט), אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא אַתָּה נָתַתָּ שֶׁבַע כְּבָשׂוֹת בְּלִי רְצוֹנִי, חַיֶּיךָ שֶׁאֲנִי מַשְׁהֶה בְּשִׂמְחַת בָּנֶיךָ שִׁבְעָה דוֹרוֹת. אַתָּה נָתַתָּ לוֹ שֶׁבַע כְּבָשׂוֹת בְּלִי רְצוֹנִי, חַיֶּיךָ כְּנֶגֶד כֵּן הוֹרְגִים מִבָּנֶיךָ שִׁבְעָה צַדִּיקִים, וְאֵלּוּ הֵן: חָפְנִי, וּפִינְחָס, וְשִׁמְשׁוֹן, וְשָׁאוּל, וּשְׁלשֶׁת בָּנָיו. אַתָּה נָתַתָּ לוֹ שֶׁבַע כְּבָשׂוֹת בְּלִי רְצוֹנִי, כְּנֶגֶד כֵּן בָּנָיו מַחֲרִיבִין מִבָּנֶיךָ שִׁבְעָה מִשְׁכָּנוֹת, וְאֵלּוּ הֵן: אֹהֶל מוֹעֵד, וְגִלְגָּל, נוֹב, וְגִבְעוֹן, וְשִׁילֹה, וּבֵית עוֹלָמִים תְּרֵין. אַתָּה נָתַתָּ לוֹ שֶׁבַע כְּבָשׂוֹת בְּלִי רְצוֹנִי, כְּנֶגֶד כֵּן אֲרוֹנִי חוֹזֵר בִּשְׂדֵה פְלִשְׁתִּים שִׁבְעָה חֳדָשִׁים, הֲדָא הוּא דִכְתִיב (תהלים עח, סא): וַיִּתֵּן לַשְּׁבִי עֻזּוֹ, זֶה אֲרוֹן בְּרִית. וּכְתִיב (שמואל א ו, א): וַיְהִי אֲרוֹן ה' בִּשְׂדֵה פְלִשְׁתִּים שִׁבְעָה חֳדָשִׁים, (תהלים עח, סא): וְתִפְאַרְתּוֹ בְּיַד צָר, אֵלּוּ בִּגְדֵי כְּהֻנָּה, כְּמָה דְאַתְּ אָמַר (שמות כח, ב): וְעָשִׂיתָ בִגְדֵי קֹדֶשׁ לְאַהֲרֹן וגו' וּלְתִפְאָרֶת. רַבִּי יִרְמְיָה בְּשֵׁם רַבִּי שְׁמוּאֵל בַּר רַב יִצְחָק בְּשֵׁם רַבִּי אַבָּא לָמָּה לָקוּ אַנְשֵׁי בֵּית שֶׁמֶשׁ, עַל יְדֵי שֶׁהָיוּ מַלִּיזִין בָּאָרוֹן, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא אִלּוּ תַּרְנְגָלְתּוֹ שֶׁל אֶחָד מֵהֶם אָבְדָה הָיָה מְחַזֵּר עָלֶיהָ כַּמָּה פְּתָחִים לַהֲבִיאָהּ וַאֲרוֹנִי בִּשְׂדֵה פְלִשְׁתִּים שִׁבְעָה חֳדָשִׁים וְאֵין אַתֶּם מַשְׁגִּיחִים בּוֹ, אִם אֵין אַתֶּם מַשְׁגִּיחִין עָלָיו אֲנִי אַשְׁגִּיחַ עָלָיו (תהלים צח, א): הוֹשִׁיעָה לוֹ יְמִינוֹ וּזְרוֹעַ קָדְשׁוֹ, הֲדָא הוּא דִכְתִיב (שמואל א ו, יב): וַיִּשַּׁרְנָה הַפָּרוֹת בַּדֶּרֶךְ, מְהַלְּכוֹת בְּיַשְׁרוּת, הָפְכוּ פְּנֵיהֶם כְּלַפֵּי אָרוֹן וְאָמְרוּ שִׁירָה, וְהַיְנוּ דִּכְתִיב וַיִּשַּׁרְנָה, אָמְרוּ שִׁירָה בַּפֶּה, אֵי זוֹ שִׁירָה אָמְרוּ, רַבִּי מֵאִיר אוֹמֵר שִׁירַת הַיָּם אָמְרוּ, נֶאֱמַר כָּאן (שמואל א ו, יב): הָלְכוּ הָלֹךְ וְגָעוֹ, וְנֶאֱמַר לְהַלָּן (שמות טו, א): כִּי גָאֹה גָּאָה. רַבִּי יוֹחָנָן אָמַר (תהלים צח, א): שִׁירוּ לַה' שִׁיר חָדָשׁ. רַבִּי אֱלִיעֶזֶר אָמַר (תהלים קה, א): הוֹדוּ לַה' קִרְאוּ בִשְׁמוֹ. רַבָּנָן אַמְרֵי (תהלים צז, א): ה' מָלָךְ תָּגֵל הָאָרֶץ. רַבִּי יִרְמְיָה בְּשֵׁם רַבִּי שְׁמוּאֵל בַּר יִצְחָק אָמַר תְּלַת שִׁירוּ לַה' שִׁיר חָדָשׁ, (תהלים צו, א): שִׁירוּ לַה' כָּל הָאָרֶץ, (תהלים צט, א): ה' מָלָךְ יִרְגְּזוּ עַמִּים. תָּנֵי אֵלִיָּהוּ רוֹמִי הַשִּׁטָּה הִתְנוֹפְפִי בְּרוֹב הֲדָרֵךְ, הַמְחֻשֶּׁקֶת בְּרִקְמֵי זָהָב, הַמְהֻלָּלָה בִּדְבִיר אַרְמוֹן, הַמְעֻלֶּפֶת מִבֵּין שְׁנֵי כְּרוּבִים. אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָן כַּמָּה יְגִיעוֹת יָגַע בּוֹ בֶּן עַמְרָם עַד שֶׁלִּמֵּד שִׁירָה לַלְוִים, וְאַתֶּם אוֹמְרוֹת שִׁירָה מֵאֲלֵיכֶם, יִישַׁר חֵילְכֶם. 68.9. וַיִּפְגַע בַּמָּקוֹם (בראשית כח, יא), רַב הוּנָא בְּשֵׁם רַבִּי אַמֵּי אָמַר מִפְּנֵי מָה מְכַנִּין שְׁמוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא וְקוֹרְאִין אוֹתוֹ מָקוֹם, שֶׁהוּא מְקוֹמוֹ שֶׁל עוֹלָם וְאֵין עוֹלָמוֹ מְקוֹמוֹ, מִן מַה דִּכְתִיב (שמות לג, כא): הִנֵּה מָקוֹם אִתִּי, הֱוֵי הַקָּדוֹשׁ בָּרוּךְ הוּא מְקוֹמוֹ שֶׁל עוֹלָם וְאֵין עוֹלָמוֹ מְקוֹמוֹ. אָמַר רַבִּי יִצְחָק כְּתִיב (דברים לג, כז): מְעֹנָה אֱלֹהֵי קֶדֶם, אֵין אָנוּ יוֹדְעִים אִם הַקָּדוֹשׁ בָּרוּךְ הוּא מְעוֹנוֹ שֶׁל עוֹלָמוֹ וְאִם עוֹלָמוֹ מְעוֹנוֹ, מִן מַה דִּכְתִיב (תהלים צ, א): ה' מָעוֹן אַתָּה, הֱוֵי הַקָּדוֹשׁ בָּרוּךְ הוּא מְעוֹנוֹ שֶׁל עוֹלָמוֹ וְאֵין עוֹלָמוֹ מְעוֹנוֹ. אָמַר רַבִּי אַבָּא בַּר יוּדָן לְגִבּוֹר שֶׁהוּא רוֹכֵב עַל הַסּוּס וְכֵלָיו מְשֻׁפָּעִים אֵילָךְ וְאֵילָךְ, הַסּוּס טְפֵלָה לָרוֹכֵב וְאֵין הָרוֹכֵב טְפֵלָה לַסּוּס, שֶׁנֶּאֱמַר (חבקוק ג, ח): כִּי תִרְכַּב עַל סוּסֶיךָ. דָּבָר אַחֵר, מַהוּ וַיִּפְגַּע, צַלִּי, בַּמָּקוֹם, צַלִּי בְּבֵית הַמִּקְדָּשׁ. אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָבוֹת הָרִאשׁוֹנִים הִתְקִינוּ שָׁלשׁ תְּפִלּוֹת, אַבְרָהָם, תִּקֵּן תְּפִלַּת שַׁחֲרִית, שֶׁנֶּאֱמַר (בראשית יט, כז): וַיַּשְׁכֵּם אַבְרָהָם בַּבֹּקֶר אֶל הַמָּקוֹם אֲשֶׁר עָמַד שָׁם וגו', וְאֵין עֲמִידָה אֶלָּא תְּפִלָּה, שֶׁנֶּאֱמַר (תהלים קו, ל): וַיַּעֲמֹד פִּינְחָס וַיְפַלֵּל. יִצְחָק תִּקֵּן תְּפִלַּת מִנְחָה, שֶׁנֶּאֱמַר (בראשית כד, סג): וַיֵּצֵא יִצְחָק לָשׂוּחַ בַּשָּׂדֶה, וְאֵין שִׂיחָה אֶלָּא תְּפִלָּה, שֶׁנֶּאֱמַר (תהלים קמב, ג): אֶשְׁפֹּךְ לְפָנָיו שִׂיחִי. יַעֲקֹב תִּקֵּן תְּפִלַּת עַרְבִית, שֶׁנֶּאֱמַר: וַיִּפְגַּע בַּמָּקוֹם, וְאֵין פְּגִיעָה אֶלָּא תְּפִלָּה, שֶׁנֶּאֱמַר (ירמיה ז, טז): וְאַל תִּשָֹּׂא בַּעֲדָם וגו' וְאַל תִּפְגַּע בִּי. וְכֵן הוּא אוֹמֵר (ירמיה כז, יח): וְאִם נְבִאִים הֵם וְאִם יֵשׁ דְּבַר ה' אִתָּם יִפְגְּעוּ נָא בַּה' צְבָאוֹת, אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָן כְּנֶגֶד שָׁלשׁ פְּעָמִים שֶׁהַיּוֹם מִשְׁתַּנֶּה, בְּעַרְבִית צָרִיךְ אָדָם לוֹמַר יְהִי רָצוֹן מִלְּפָנֶיךָ ה' אֱלֹהַי שֶׁתּוֹצִיאֵנִי מֵאֲפֵלָה לְאוֹרָה. בְּשַׁחֲרִית צָרִיךְ לוֹמַר מוֹדֶה אֲנִי לְפָנֶיךָ ה' אֱלֹהַי שֶׁהוֹצֵאתַנִי מֵאֲפֵלָה לְאוֹרָה. בְּמִנְחָה צָרִיךְ אָדָם לוֹמַר יְהִי רָצוֹן מִלְּפָנֶיךָ ה' אֱלֹהַי שֶׁכְּשֵׁם שֶׁזִּכִּיתַנִי לִרְאוֹת חַמָּה בִּזְרִיחָתָהּ כָּךְ תְּזַכֵּנִי לִרְאוֹתָהּ בִּשְׁקִיעָתָהּ. דָּבָר אַחֵר, וַיִּפְגַּע בַּמָּקוֹם, רַבָּנָן אָמְרֵי כְּנֶגֶד תְּמִידִים תִּקְּנוּם, תְּפִלַּת הַשַּׁחַר, כְּנֶגֶד תָּמִיד שֶׁל שַׁחַר. תְּפִלַּת מִנְחָה, כְּנֶגֶד תָּמִיד שֶׁל בֵּין הָעַרְבָּיִם. תְּפִלַּת הָעֶרֶב, אֵין לָהּ קֶבַע. אָמַר רַבִּי תַּנְחוּמָא אֲפִלּוּ תְּפִלַּת הָעֶרֶב יֵשׁ לָהּ קֶבַע, כְּנֶגֶד אֵבָרִים וּפְדָרִים שֶׁהָיוּ מִתְאַכְּלִים בָּאוּר עַל הַמִּזְבֵּחַ. 69.4. רַבִּי חֲנִינָא בְּשֵׁם רַבִּי פִּינְחָס אָמַר שְׁמוֹנָה עֶשְׂרֵה פְּעָמִים מַזְכִּיר הָאָבוֹת בַּתּוֹרָה, וּכְנֶגֶד כֵּן קָבְעוּ חֲכָמִים שְׁמוֹנָה עֶשְׂרֵה בְּרָכוֹת שֶׁבַּתְּפִלָּה, וְאִם יֹאמַר לְךָ אָדָם תִּשְׁעָה עָשָׂר הֵם, אֱמֹר לוֹ וְהִנֵּה ה' נִצָּב עָלָיו, לֵית הוּא מִן הַמִּנְיָן. וְאִם יֹאמַר לְךָ אָדָם שִׁבְעָה עָשָׂר הֵם, אֱמֹר לוֹ (בראשית מח, טז): וְיִקָּרֵא בָהֶם שְׁמִי וְשֵׁם אֲבֹתַי אַבְרָהָם וְיִצְחָק, חַד מִנְהוֹן. (בראשית כח, יג): הָאָרֶץ אֲשֶׁר אַתָּה שֹׁכֵב עָלֶיהָ לְךָ אֶתְּנֶנָּה וּלְזַרְעֶךָ, רַבִּי שִׁמְעוֹן מִשּׁוּם בַּר קַפָּרָא אָמַר קְפָלָהּ כְּפִינְקָס וּנְתָנָהּ תַּחַת רֹאשׁוֹ, כְּאֵינַשׁ דַּאֲמַר מִן תְּחוֹת רֵישָׁא דִידָךְ. רַב הוּנָא בְּשֵׁם רַבִּי אֶלְעָזָר אָמַר וּבִלְבַד שֶׁיְהֵא נִקְבַּר עָלֶיהָ. | 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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| 84. Anon., Targum Pseudo-Jonathan, None (2nd cent. CE - 7th cent. CE) Tagged with subjects: •nan Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 24 |
85. Babylonian Talmud, Bava Qamma, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •r. joshua b. r. Ḥananiah •r. joshua b. r. ḥananiah Found in books: Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 184| 60b. לעולם יכנס אדם בכי טוב ויצא בכי טוב שנאמר (שמות יב, כב) ואתם לא תצאו איש מפתח ביתו עד בקר,ת"ר דבר בעיר כנס רגליך שנאמר ואתם לא תצאו איש מפתח ביתו עד בקר ואומר (ישעיהו כו, כ) לך עמי בא בחדריך וסגור דלתיך בעדך ואומר (דברים לב, כה) מחוץ תשכל חרב ומחדרים אימה,מאי ואומר וכי תימא ה"מ בליליא אבל ביממא לא תא שמע לך עמי בא בחדריך וסגור דלתיך,וכי תימא ה"מ [היכא] דליכא אימה מגואי אבל היכא דאיכא אימה מגואי כי נפיק יתיב ביני אינשי בצוותא בעלמא טפי מעלי ת"ש מחוץ תשכל חרב ומחדרים אימה אע"ג דמחדרים אימה מחוץ תשכל חרב,רבא בעידן רתחא הוי סכר כוי דכתי' (ירמיהו ט, כ) כי עלה מות בחלונינו,ת"ר רעב בעיר פזר רגליך שנא' (בראשית יב, י) ויהי רעב בארץ וירד אברם מצרימה [לגור] (ויגר) שם ואומר (מלכים ב ז, ד) אם אמרנו נבא העיר והרעב בעיר ומתנו שם,מאי ואומר וכי תימא ה"מ היכא דליכא ספק נפשות אבל היכא דאיכא ספק נפשות לא ת"ש (מלכים ב ז, ד) לכו ונפלה אל מחנה ארם אם יחיונו נחיה,ת"ר דבר בעיר אל יהלך אדם באמצע הדרך מפני שמלאך המות מהלך באמצע הדרכים דכיון דיהיבא ליה רשותא מסגי להדיא שלום בעיר אל יהלך בצדי דרכים דכיון דלית ליה רשותא מחבי חבויי ומסגי,ת"ר דבר בעיר אל יכנס אדם יחיד לבית הכנסת שמלאך המות מפקיד שם כליו וה"מ היכא דלא קרו ביה דרדקי ולא מצלו ביה עשרה,ת"ר כלבים בוכים מלאך המות בא לעיר כלבים משחקים אליהו הנביא בא לעיר וה"מ דלית בהו נקבה:,יתיב רב אמי ורב אסי קמיה דר' יצחק נפחא מר א"ל לימא מר שמעתתא ומר א"ל לימא מר אגדתא פתח למימר אגדתא ולא שביק מר פתח למימר שמעתתא ולא שביק מר,אמר להם אמשול לכם משל למה הדבר דומה לאדם שיש לו שתי נשים אחת ילדה ואחת זקינה ילדה מלקטת לו לבנות זקינה מלקטת לו שחורות נמצא קרח מכאן ומכאן,אמר להן אי הכי אימא לכו מלתא דשויא לתרוייכו (שמות כב, ה) כי תצא אש ומצאה קוצים תצא מעצמה שלם ישלם המבעיר את הבערה אמר הקב"ה עלי לשלם את הבערה שהבערתי,אני הציתי אש בציון שנאמר (איכה ד, יא) ויצת אש בציון ותאכל יסודותיה ואני עתיד לבנותה באש שנאמר (זכריה ב, ט) ואני אהיה לה חומת אש סביב ולכבוד אהיה בתוכה,שמעתתא פתח הכתוב בנזקי ממונו וסיים בנזקי גופו לומר לך אשו משום חציו:,(שמואל ב כג, טו) ויתאוה דוד ויאמר מי ישקני מים מבור בית לחם אשר בשער ויבקעו שלשת הגבורים במחנה פלשתים וישאבו מים מבור בית לחם אשר בשער [וגו'],מאי קא מיבעיא ליה אמר רבא אמר ר"נ טמון באש קמיבעיא ליה אי כר' יהודה אי כרבנן ופשטו ליה מאי דפשטו ליה,רב הונא אמר גדישים דשעורים דישראל הוו דהוו מטמרי פלשתים בהו וקא מיבעיא ליה מהו להציל עצמו בממון חבירו,שלחו ליה אסור להציל עצמו בממון חבירו אבל אתה מלך אתה [ומלך] פורץ לעשות לו דרך ואין מוחין בידו,ורבנן ואיתימא רבה בר מרי אמרו גדישים דשעורין דישראל הוו וגדישין דעדשים דפלשתים וקא מיבעיא להו מהו ליטול גדישין של שעורין דישראל ליתן לפני בהמתו על מנת לשלם גדישין של עדשים דפלשתים,שלחו ליה (יחזקאל לג, טו) חבול ישיב רשע גזילה ישלם אע"פ שגזילה משלם רשע הוא אבל אתה מלך אתה ומלך פורץ לעשות לו דרך ואין מוחין בידו,בשלמא למאן דאמר לאחלופי היינו דכתיב חד קרא (שמואל ב כג, יא) ותהי שם חלקת השדה מלאה עדשים וכתיב חד קרא (דברי הימים א יא, יג) ותהי חלקת השדה מלאה שעורים,אלא למאן דאמר למקלי מאי איבעיא להו להני תרי קראי אמר לך דהוו נמי גדישים דעדשים דישראל דהוו מיטמרו בהו פלשתים,בשלמא למאן דאמר למקלי היינו דכתיב (שמואל ב כג, יב) ויתיצב בתוך החלקה ויצילה אלא למ"ד לאחלופי מאי ויצילה,דלא שבק להו לאחלופי,בשלמא הני תרתי היינו דכתיב תרי קראי | 60b. b A person /b should b always enter /b an unfamiliar city b at /b a time of b good, /b i.e., while it is light, as the Torah uses the expression “It is good” with regard to the creation of light (see Genesis 1:4). This goodness is manifest in the sense of security one feels when it is light. b And /b likewise, when one leaves a city b he /b should b leave at /b a time of b good, /b meaning after sunrise the next morning, b as it is stated /b in the verse: b “And none of you shall go out of the opening of his house until the morning” /b (Exodus 12:22).,§ b The Sages taught: /b If there is b plague in the city, gather your feet, /b i.e., limit the time you spend out of the house, b as it is stated /b in the verse: b “And none of you shall go out of the opening of his house until the morning.” And it says /b in another verse: b “Come, my people, enter into your chambers, and shut your doors behind you; /b hide yourself for a little moment, until the anger has passed by” (Isaiah 26:20). b And it says: “Outside the sword will bereave, and in the chambers terror” /b (Deuteronomy 32:25).,The Gemara asks: b What /b is the reason for citing the additional verses introduced with the term: b And it says? /b The first verse seems sufficient to teach the principle that one should not emerge from one’s house when there is a plague. The Gemara answers: b And if you would say /b that b this matter, /b the first verse that states that none of you shall go out until morning, applies only b at night, but in the day /b one may think that the principle does b not /b apply, for this reason the Gemara teaches: b Come /b and b hear: “Come, my people, enter into your chambers, and shut your doors behind you.” /b , b And if you would say /b that b this matter /b applies only b where there is no fear inside, /b which explains why it is preferable to remain indoors, b but where there is fear inside, /b one might think that b when he goes out /b and b sits among people in general company /b it is b better, /b therefore, the Gemara introduces the third verse and says: b Come /b and b hear: “Outside the sword will bereave, and in the chambers terror.” /b This means that b although there is terror in the chambers, outside the sword will bereave, /b so it is safer to remain indoors., b At a time /b when there was a b plague, Rava would close the windows /b of his house, b as it is written: “For death is come up into our windows” /b (Jeremiah 9:20)., b The Sages taught: /b If there is b famine in the city, spread your feet, /b i.e., leave the city, b as it is stated /b in the verse: b “And there was a famine in the land; and Abram went down into Egypt to sojourn there” /b (Genesis 12:10). b And it says: “If we say: We will enter into the city, then the famine is in the city, and we shall die there; /b and if we sit here, we die also, now come, and let us fall unto the host of the Arameans; if they save us alive, we shall live; and if they kill us, we shall but die” (II Kings 7:4)., b What /b is the reason for citing the second verse, introduced with the term: b And it says? And if you would say /b that b this matter, /b the principle of leaving the city, applies only b where there is no uncertainty /b concerning b a life-threatening /b situation, b but where there is uncertainty /b concerning b a life-threatening /b situation this principle does b not /b apply, b come /b and b hear: “Come, and let us fall unto the host of the Arameans; if they save us alive, we shall live; /b and if they kill us, we shall but die.”, b The Sages taught: /b If there is b a plague in the city, a person should not walk in the middle of the road, due to /b the fact b that the Angel of Death walks in the middle of the road, as, since /b in Heaven b they have given him permission /b to kill within the city, b he goes openly /b in the middle of the road. By contrast, if there is b peace /b and quiet b in the city, do not walk on the sides of the road, as, since /b the Angel of Death b does not have permission /b to kill within the city, b he hides /b himself b and walks /b on the side of the road., b The Sages taught: /b If there is b a plague in the city, a person should not enter the synagogue alone, as the Angel of Death leaves his utensils there, /b and for this reason it is a dangerous place. b And this matter, /b the danger in the synagogue, applies only b when there are no children learning in /b the synagogue, b and /b there are b not ten /b men b praying in it. /b But if there are children learning or ten men praying there, it is not a dangerous place., b The Sages taught: /b If the b dogs /b in a certain place b are crying /b for no reason, it is a sign that they feel the b Angel of Death has come to the city. /b If the b dogs are playing, /b it is a sign that they feel that b Elijah the prophet has come to the city. These matters /b apply only b if there is no female /b dog among them. If there is a female dog nearby, their crying or playing is likely due to her presence.,§ b Rav Ami and Rav Asi sat before Rabbi Yitzḥak Nappaḥa. /b One b Sage said to /b Rabbi Yitzḥak Nappaḥa: b Let the Master say /b words of b i halakha /i , and /b the other b Sage said to /b Rabbi Yitzḥak Nappaḥa: b Let the Master say /b words of b i aggada /i . /b Rabbi Yitzḥak Nappaḥa b began to say /b words of b i aggada /i but /b one b Sage did not let him, /b so he b began to say /b words of b i halakha /i but /b the other b Sage did not let him. /b ,Rabbi Yitzḥak Nappaḥa b said to them: I will relate a parable. To what can this be compared? /b It can be compared b to a man who has two wives, one young and one old. The young /b wife b pulls out his white /b hairs, so that her husband will appear younger. b The old /b wife b pulls out his black /b hairs so that he will appear older. And it b turns out /b that he is b bald from here and from there, /b i.e., completely bald, due to the actions of both of his wives.,Rabbi Yitzḥak Nappaḥa continued and b said to them: If so, I will say to you a matter that is appropriate to both of you, /b which contains both i halakha /i and i aggada /i . In the verse that states: b “If a fire breaks out, and catches in thorns” /b (Exodus 22:5), the term b “breaks out” /b indicates that it breaks out b by itself. /b Yet, the continuation of the verse states: b “The one who kindled the fire shall pay compensation,” /b which indicates that he must pay only if the fire spread due to his negligence. The verse can be explained allegorically: b The Holy One, Blessed be He, said /b that although the fire broke out in the Temple due to the sins of the Jewish people, b it is incumbent upon Me to pay /b restitution b for the fire that I kindled. /b , b I, /b God, b kindled a fire in Zion, as it is stated: /b “The Lord has accomplished His fury, He has poured out His fierce anger; b and He has kindled a fire in Zion, which has devoured its foundations” /b (Lamentations 4:11). b And I will build it with fire /b in the b future, as it is stated: “For I, /b says the Lord, b will be for her a wall of fire round about; and I will be the glory in her midst” /b (Zechariah 2:9).,There is b a i halakha /i /b that can be learned from the verse in Exodus, as b the verse begins with damage /b caused through one’s b property: /b “If a fire breaks out,” b and concludes with damage /b caused by b one’s body: /b “The one who kindled the fire.” This indicates that when damage is caused by fire, it is considered as though the person who kindled the fire caused the damage directly with his body. That serves b to say to you /b that the liability for b his fire /b damage is b due to /b its similarity to b his arrows. /b Just as one who shoots an arrow and causes damage is liable because the damage was caused directly through his action, so too, one who kindles a fire that causes damage is liable because it is considered as though the damage were caused directly by his actions.,§ The Gemara continues with another statement of i aggada /i on a related topic: The verse states: b “And David longed, and said: Oh, that one would give me water to drink of the well of Bethlehem, which is by the gate! And the three mighty men broke through the host of the Philistines, and drew water out of the well of Bethlehem, that was by the gate, /b and took it, and brought it to David; but he would not drink it, but poured it out to the Lord” (II Samuel 23:15–16). The Sages understood that David was not simply asking for water, but was using the term as a metaphor referring to Torah, and he was raising a halakhic dilemma., b What is the dilemma /b that David b is raising? Rava says /b that b Rav Naḥman says: He was asking /b about the i halakha /i with regard to b a concealed /b article damaged by b a fire. /b He wanted to know whether the i halakha /i is b in accordance with /b the opinion of b Rabbi Yehuda, /b who holds that one is liable to pay for such damage, or b whether /b the i halakha /i is b in accordance with /b the opinion of b the Rabbis, /b who hold that one is exempt from liability for damage by fire to concealed articles. b And /b the Sages in Bethlehem b answered him what they answered him. /b , b Rav Huna stated /b a different explanation of the verse: b There were stacks of barley belonging to Jews in which the Philistines were hiding, and /b David wanted to burn down the stacks to kill the Philistines and save his own life. b He raised the dilemma: What is /b the i halakha /i ? Is it permitted b to save oneself /b by destroying b the property of another? /b , b They sent /b the following answer b to him: It is prohibited to save oneself /b by destroying b the property of another. But you are king, and a king may breach the fence /b of an individual b in order to form a path for himself, and none may protest his /b action, i.e., the normal i halakhot /i of damage do not apply to you since you are king., b The Rabbis, and some say /b that it was b Rabba bar Mari, /b give an alternative explanation of the dilemma and b said: The stacks of barley belonged to Jews, and /b there were b stacks of lentils belonging to the Philistines. /b David needed barley to feed his animals. b And /b David b raised the /b following b dilemma: What is /b the i halakha /i ? I know that I may take the lentils belonging to a gentile to feed my animals, but is it permitted b to take a stack of barley /b belonging to b a Jew, to place before one’s animal /b for it to consume, b with the intent to pay /b the owner of the barley with the b stacks of lentils belonging to the Philistines? /b ,The Sages of Bethlehem b sent /b the following reply b to him: “If the wicked restore the pledge, give back that which he had taken by robbery, /b walk in the statutes of life, committing no iniquity; he shall surely live, he shall not die” (Ezekiel 33:15). This verse teaches that b even though /b the robber b repays /b the value of the b stolen item, he /b is nevertheless considered to be b wicked, /b and is described as such in the verse, and a commoner would not be allowed to act as you asked. b But you are king, and a king may breach the fence /b of an individual b in order to form a path for himself, and none may protest his /b action.,The Gemara discusses the different explanations: b Granted, according to the one who says /b that David was asking whether he could take the stacks of barley and b exchange /b them, i.e., repay the owners of the barley, with stacks of lentils, b this is as it is written /b in b one verse: /b “And the Philistines were gathered together into a troop, b where was a plot of ground full of lentils; /b and the people fled from the Philistines” (II Samuel 23:11), b and it is written /b in b one /b other b verse: /b “He was with David at Pas Dammim, and there the Philistines were gathered together to battle, b where was a plot of ground full of barley; /b and the people fled from before the Philistines” (I Chronicles 11:13). This apparent contradiction can be reconciled by saying that there were two fields, one of barley and one of lentils., b But according to /b Rav Huna, b the one who says /b that David’s question was asked because he wanted b to burn /b the stacks of barley, for b what /b purpose b does he require these two verses? /b How does he explain this contradiction? Rav Huna could have b said to you that there were also stacks of lentils belonging to Jews, inside which the Philistines were hiding. /b , b Granted, according to the one who says /b that David asked his question because he wanted b to burn /b the stacks, b this is as it is writ-ten /b in the following verse with regard to David: b “But he stood in the midst of the plot, and saved it, /b and slew the Philistines; and the Lord performed a great victory” (II Samuel 23:12). b But according to the one who says /b that David’s question was asked b with regard to exchanging /b the lentils for the barley, b what /b is the meaning of the phrase: b “And saved it”? /b ,The Rabbis answer that David saved it in b that he did not permit them to exchange /b the value of the barley with the lentils., b Granted, /b according to both of b these two /b opinions, b this is as it is written /b in b two /b distinct b verses, /b one describing the field of lentils and one describing the field of barley. |
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| 86. Origen, On Jeremiah (Homilies 1-11), 15.3.2 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •r. joshua b. r. Ḥananiah •r. joshua b. r. ḥananiah Found in books: Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 148 |
87. Babylonian Talmud, Yevamot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •r. joshua (b. hanania) •r. joshua b. levi Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 348| 98a. הא איסורא איכא ה"ה דאפילו איסורא נמי ליכא ואיידי דבעי למיתני סיפא אבל חייבין תנא נמי רישא אין חייבין,אמר רבא הא דאמור רבנן אין אב למצרי לא תימא משום דשטופי בזמה דלא ידיע אבל ידיע חיישינן אלא אפילו דידיע נמי לא חיישינן,דהא שני אחין תאומים דטפה אחת היה ונחלקה לשתים וקתני סיפא לא חולצין ולא מייבמין ש"מ אפקורי אפקריה רחמנא לזרעיה דכתיב (יחזקאל כג, כ) בשר חמורים בשרם וזרמת סוסים זרמתם,ת"ש דאמר רבי יוסי מעשה בניפטיים הגר שנשא אשת אחיו מאמו ובא מעשה לפני חכמים ואמרו אין אישות לגר ואלא גר דקדיש ה"נ לא תפסי בה קדושין אלא אימא אין איסור אשת אח לגר מאי לאו דנסבא אח כשהוא גר,לא דנסבא כשהוא עובד כוכבים כשהוא עובד כוכבים מאי למימרא מהו דתימא ליגזור כשהוא עובד כוכבים אטו כשהוא גר קמ"ל,ת"ש דאמר בן יאסיין כשהלכתי לכרכי הים מצאתי גר אחד שנשא אשת אחיו מאמו אמרתי לו בני מי הרשך אמר לי הרי אשה ושבעה בניה על ספסל זה ישב ר' עקיבא ואמר שני דברים גר נושא אשת אחיו מאמו ואמר (יונה ג, א) ויהי דבר ה' אל יונה שנית לאמר שנית דברה עמו שכינה שלישית לא דברה עמו שכינה קתני מיהת גר נושא אשת אחיו מאמו מאי לאו דנסבא אחיו כשהוא גר,לא דנסבא כשהוא עובד כוכבים מאי למימרא מהו דתימא נגזור כשהוא עובד כוכבים אטו כשהוא גר קמ"ל,ומי מהימן והאמר ר' אבא אמר רב הונא אמר רב כל תלמיד חכם שמורה הלכה ובא אם קודם מעשה אמרה שומעין לו ואם לאו אין שומעין לו,איבעית אימא מורה ובא היה ואיבעית אימא משום דקאמר הרי אשה ושבעה בניה ואיבעית אימא שאני הכא דקאמר מעשה אחרינא בהדה,אמר מר ויהי דבר ה' אל יונה שנית לאמר שנית דברה עמו שכינה שלישית לא דברה עמו והא כתיב (מלכים ב יד, כה) הוא השיב [את] גבול ישראל מלבא חמת עד ים הערבה כדבר ה' אשר דבר ביד עבדו יונה בן אמתי הנביא,אמר רבינא על עסקי נינוה קאמר רב נחמן בר יצחק אמר הכי קאמר כדבר ה' אשר דבר ביד עבדו הנביא כשם שנהפך לנינוה מרעה לטובה כך בימי ירבעם בן יואש נהפך להם לישראל מרעה לטובה,ת"ש גר שהיה לידתו בקדושה והורתו שלא בקדושה יש לו שאר האם ואין לו שאר האב כיצד נשא אחותו מן האם יוציא מן האב יקיים אחות האב מן האם יוציא | 98a. b there is /b a rabbinic b prohibition, /b contrary to Rav Aḥa’s opinion. The Gemara answers: b The same is true that there is no prohibition, either. And since /b the i baraita /i b wanted to teach in the latter clause /b that if they were born in sanctity b they are liable, it also taught in the first clause /b that b they are not liable. /b For this reason, the i baraita /i mentions only the absence of liability., b Rava said: /b With regard to b that which the Sages said, /b that b a gentile has no patrilineage, do not say /b that it is b because they are /b so b steeped in licentiousness that they do not know /b the identity of their fathers with certainty, b but /b if that identity b is known, we are concerned /b that the paternity is recognized, with regard to the prohibition of intercourse with forbidden paternal relatives and other halakhic issues. b Rather, /b even b when it is known, we are still not concerned. /b ,The proof is b from /b the case of b two /b identical b twin brothers, who were one drop that was divided into two /b and obviously have the same father, b and /b yet it b is taught /b in b the latter clause /b of the i baraita /i : b They do not perform i ḥalitza /i and they do not perform levirate marriage, /b although they certainly have the same father. b Learn from this /b that b the Merciful One dispossesses /b the male gentile of b his offspring, as it is written /b with regard to Egyptians: b “Whose flesh is the flesh of donkeys, and whose semen is the semen of horses” /b (Ezekiel 23:20), i.e., the offspring of a male gentile is considered no more related to him than the offspring of donkeys and horses.,The Gemara resumes its discussion of the dispute between Rav Aḥa bar Ya’akov and Rav Sheshet. b Come /b and b hear /b another proof, b as Rabbi Yosei said: An incident /b took place b involving Niftayim the convert, who married the wife of his maternal /b half b brother, and the incident came before the Sages, and they said /b that b there is no /b valid b marriage for a convert. /b The Gemara asks: Is this possible? b And if a convert betroths /b a woman who is not related to him, b is /b his b betrothal to her indeed ineffective? Rather, /b modify the i baraita /i and b say /b that b with regard to a convert there is no prohibition /b proscribing b a brother’s wife. /b The Gemara concludes: b What, is /b the i baraita /i b not /b referring to a case b where /b the b brother, /b her first husband, b married her when he was /b already b a convert, /b thereby proving that a convert is permitted to marry the wife of his deceased brother who was also a convert, even if they were maternal brothers?,The Gemara answers: b No, /b the i baraita /i is referring to a case b where /b the brother b married her while he was /b still b a gentile, /b and since he converted they are no longer married. The Gemara asks: If he married her b while he was a gentile, what /b is the purpose b of stating /b this obvious i halakha /i ? The Gemara answers: b Lest you say /b the Sages b should decree /b that the marriage is prohibited even in a case where the first husband married her b while he was a gentile, due to /b the prohibition against their marriage if the brother married her b when he was /b already b a convert. /b The i baraita /i therefore b teaches us /b that there is no such decree., b Come /b and b hear /b another proof, b as ben Yasiyan said: When I went to cities overseas, I found one convert who married the wife of his maternal /b half b brother. I said to him: My son, who permitted /b this to b you? He said to me: There is /b a local b woman and her seven sons /b to whom this was permitted. b On this /b very b bench [ i safsal /i ], Rabbi Akiva sat and said two statements: /b He said that b a convert may marry the /b former b wife of his maternal /b half b brother, and he said /b that the verse b “And the word of the Lord came to Jonah a second time, saying” /b (Jonah 3:1) implies that the b Divine Presence spoke with him /b only b a second /b time. However, b a third /b time the b Divine Presence did not speak with him, /b i.e., Jonah did not receive any more prophecies. b In any event, /b this i baraita /i b teaches /b that b a convert may marry the wife of his maternal brother. What, is it not /b referring to a case b where /b the convert’s b brother married her when he /b himself b was /b already b a convert? /b ,The Gemara answers: b No, /b the i baraita /i is referring to a case b where /b the brother b married her while he was /b still b a gentile. /b The Gemara asks: If so, b what /b is the purpose b of stating /b this obvious i halakha /i ? The Gemara answers: b Lest you say we should decree /b that marriage between a convert and the former wife of his brother is prohibited even if the brother married her b while he was /b still b a gentile, due to /b the prohibition against their marrying if the brother married her b when he was /b already b a convert. /b The i baraita /i therefore b teaches us /b that there is no such decree., b And is /b that convert who cited Rabbi Akiva b a reliable /b witness, despite the fact that the ruling affects him personally? b Didn’t Rabbi Abba say /b that b Rav Huna said /b that b Rav said: /b With regard to b any Torah scholar who teaches /b a ruling of b i halakha /i /b in a certain case b and it comes /b to be, b if he said it before the incident, one listens to him. And if not, /b if the ruling followed the incident, one b does not listen to him. /b ,The Gemara answers: b If you wish, say /b that the convert b taught /b the ruling, b and /b only afterward b it came /b to be that he himself married his sister-in-law. b And if you wish, say /b that he is reliable b because he /b supported his ruling by b stating /b that there was a practical case involving b a woman and her seven sons, /b in which Rabbi Akiva ruled that this kind of marriage is permitted. b And if you wish, say /b that b here it is different, as /b the convert b stated a different incident with it. /b Since he cited an unrelated teaching of Rabbi Akiva in the same testimony, this teaching is also considered reliable., b The Master said /b that Rabbi Akiva inferred from the verse b “And the word of the Lord came to Jonah a second time, saying” /b that the b Divine Presence spoke with him /b only b a second /b time. However, b a third /b time the Divine Presence b did not speak with him. /b The Gemara asks: b Isn’t it written /b with regard to King Jeroboam ben Joash: b “He restored the border of Israel from the entrance of Hamath to the Sea of the Arabah, according to the word of the Lord, /b the God of Israel, b which He spoke by the hand of His servant Jonah the son of Amittai, the prophet” /b (II Kings 14:25)? Evidently, Jonah prophesied at least once more., b Ravina said: /b Rabbi Akiva b was saying /b that Jonah did not prophesize a third time b about the issue of Nineveh. Rav Naḥman bar Yitzḥak said /b that b this is /b the meaning of the phrase b “According to the word of the Lord, /b the God of Israel, b which He spoke by the hand of His servant Jonah the son of Amittai, the prophet”: /b It is not that Jonah had prophesized about the conquests of Jeroboam ben Joash, but rather that b just as /b the fortune of b Nineveh turned from bad to good, so too, in the days of Jeroboam ben Joash, Israel’s /b fortune b turned from bad to good. /b ,The Gemara resumes discussion of the dispute between Rav Aḥa bar Ya’akov and Rav Sheshet. b Come /b and b hear /b another proof: b A convert whose birth was in sanctity but whose conception was not in sanctity has maternal kinship, /b i.e., his relationship to his mother’s relatives is recognized. b However, he does not have paternal kinship. How so? /b If b he married his maternal /b half b sister, /b who was born before him and converted, b he must divorce /b her. Although by Torah law they are considered unrelated, the Sages rendered it prohibited for them to marry, lest he marry a maternal half sister who was born after him and is forbidden to him. If she is his b paternal /b half sister, b he may maintain /b her as his wife. If he married his b father’s maternal /b half b sister, he must divorce her. /b |
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88. Babylonian Talmud, Taanit, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 392, 495| 24a. יומא חד שמעיה דקא גריס אמר שמואל השולה דג מן הים בשבת כיון שיבש בו כסלע חייב א"ל ולימא מר ובין סנפיריו אמר ליה ולא סבר לה מר דההיא רבי יוסי בן רבי אבין אמרה אמר ליה אנא ניהו,א"ל ולאו קמיה דר' יוסי דמן יוקרת הוה שכיח מר א"ל (הין) א"ל ומ"ט שבקיה מר ואתא הכא אמר ליה גברא דעל בריה ועל ברתיה לא חס עלי דידי היכי חייס,בריה מאי היא יומא חד הוו אגרי ליה אגירי בדברא נגה להו ולא אייתי להו ריפתא אמרו ליה לבריה כפינן הוו יתבי תותי תאינתא אמר תאנה תאנה הוציאי פירותיך ויאכלו פועלי אבא אפיקו ואכלו,אדהכי והכי אתא אבוה אמר להו לא תינקטו בדעתייכו דהאי דנגהנא אמצוה טרחנא ועד השתא הוא דסגאי אמרו ליה רחמנא לישבעך כי היכי דאשבען ברך אמר להו מהיכא אמרו הכי והכי הוה מעשה אמר לו בני אתה הטרחת את קונך להוציא תאנה פירותיה שלא בזמנה יאסף שלא בזמנו,ברתיה מאי היא הויא ליה ברתא בעלת יופי יומא חד חזיא לההוא גברא דהויא כריא בהוצא וקא חזי לה אמר לו מאי האי אמר ליה רבי אם ללוקחה לא זכיתי לראותה לא אזכה אמר לה בתי קא מצערת להו לברייתא שובי לעפריך ואל יכשלו ביך בני אדם,הויא ליה ההוא חמרא כדהוו אגרי לה כל יומא לאורתא הוו משדרי לה אגרה אגבה ואתיא לבי מרה ואי טפו לה או בצרי לה לא אתיא יומא חד אינשו זוגא דסנדלי עלה ולא אזלה עד דשקלונהו מינה והדר אזלה,אלעזר איש בירתא כד הוו חזו ליה גבאי צדקה הוו טשו מיניה דכל מאי דהוה גביה יהיב להו יומא חד הוה סליק לשוקא למיזבן נדוניא לברתיה חזיוהו גבאי צדקה טשו מיניה,אזל ורהט בתרייהו אמר להו אשבעתיכו במאי עסקיתו אמרו ליה ביתום ויתומה אמר להן העבודה שהן קודמין לבתי שקל כל דהוה בהדיה ויהב להו פש ליה חד זוזא זבן ליה חיטי ואסיק שדייה באכלבא,אתא דביתהו אמרה לה לברתיה מאי אייתי אבוך אמרה לה כל מה דאייתי באכלבא שדיתיה אתיא למיפתח בבא דאכלבא חזת אכלבא דמליא חיטי וקא נפקא בצינורא דדשא ולא מיפתח בבא מחיטי אזלא ברתיה לבי מדרשא אמרה ליה בא וראה מה עשה לך אוהבך אמר לה העבודה הרי הן הקדש עליך ואין לך בהן אלא כאחד מעניי ישראל,ר' יהודה נשיאה גזר תעניתא בעי רחמי ולא אתא מיטרא אמר כמה איכא משמואל הרמתי ליהודה בן גמליאל אוי לו לדור שכן נתקע אוי לו למי שעלתה בימיו כך חלש דעתיה ואתא מיטרא,דבי נשיאה גזר תעניתא ולא אודעינהו לרבי יוחנן ולריש לקיש לצפרא אודעינהו אמר ליה ריש לקיש לרבי יוחנן הא לא קבילנא עלן מאורתא אמר ליה אנן בתרייהו גררינן,דבי נשיאה גזר תעניתא ולא אתא מיטרא תנא להו אושעיא זעירא דמן חברייא (במדבר טו, כד) והיה אם מעיני העדה נעשתה לשגגה,משל לכלה שהיא בבית אביה כל זמן שעיניה יפות אין כל גופה צריכה בדיקה עיניה טרוטות כל גופה צריכה בדיקה,אתו עבדיה ורמו ליה סודרא בצואריה וקא מצערו ליה אמרו (ליה) בני מאתיה שבקיה דהא נמי מצער לן כיון דחזינן דכל מיליה לשום שמים לא אמרי ליה מידי ושבקינן ליה אתון נמי שבקוהו,רבי גזר תעניתא ולא אתא מיטרא נחית קמיה אילפא ואמרי לה רבי אילפי אמר משיב הרוח ונשא זיקא מוריד הגשם ואתא מיטרא אמר ליה מאי עובדך אמר ליה דיירנא בקוסטא דחיקא דלית ביה חמרא לקידושא ואבדלתא טרחנא ואתינא חמרא לקידושא ואבדלתא ומפיקנא להו ידי חובתייהו,רב איקלע לההוא אתרא גזר תעניתא ולא אתא מיטרא נחית קמיה שליחא דצבורא אמר משיב הרוח ונשב זיקא אמר מוריד הגשם ואתא מיטרא אמר ליה מאי עובדך אמר ליה מיקרי דרדקי אנא ומקרינא לבני עניי כבני עתירי וכל דלא אפשר ליה לא שקלינא מיניה מידי ואית לי פירא דכוורי וכל מאן דפשע משחדינא ליה מינייהו ומסדרינן ליה ומפייסינן ליה עד דאתי וקרי,רב נחמן גזר תעניתא בעא רחמי ולא אתא מיטרא אמר שקלוה לנחמן חבוטו מן גודא לארעא חלש דעתיה ואתא מיטרא,רבה גזר תעניתא בעי רחמי ולא אתא מיטרא אמרו ליה והא רב יהודה כי הוה גזר תעניתא אתא מיטרא אמר להו מאי אעביד אי משום תנויי אנן עדיפינן מינייהו דבשני דרב יהודה כל תנויי | 24a. b One day /b Rabbi Yosei bar Avin b heard /b Rav Ashi b studying /b and reciting the following statement. b Shmuel said: /b With regard to b one who removes a fish from the sea /b on Shabbat, b when /b an area b on /b the skin of the fish b the size of a i sela /i /b coin b has dried up, /b he is b liable /b for violating the prohibition against slaughtering an animal on Shabbat. A fish in that condition cannot survive, and therefore one who removed it from the water is liable for killing it. Rabbi Yosei bar Avin b said to /b Rav Ashi: b And let the Master say /b that this is the case provided that the skin that dried is b between its fins. /b Rav Ashi b said to him: And doesn’t the Master maintain that Rabbi Yosei ben Rabbi Avin said this /b ruling? Why didn’t you state it in his name? Rabbi Yosei bar Avin b said to him: I am he. /b ,Rav Ashi b said to him: And didn’t the Master /b sit b before /b and b frequent /b the study hall b of Rabbi Yosei from Yokrat? /b Rabbi Yosei bar Avin b said to him: Yes. /b Rav Ashi b said to him: And what is the reason /b that b the Master left /b him b and came here? /b Rabbi Yosei bar Avin b said to him: /b I was concerned and departed because he is so severe and unforgiving. He is b a man who has no mercy on his /b own b son, and no mercy on his daughter. How, /b then, b could he have mercy on me? /b ,The Gemara asks: b What is /b the incident involving b his son? One day /b Rabbi Yosei from Yokrat b hired /b day b laborers to /b work his b field. It grew late and he did not bring them food. /b The workers b said to the son of /b Rabbi Yosei from Yokrat: b We are starving. They were sitting under a fig tree, /b so the son b said: Fig tree, fig tree. Yield your fruits, /b so that my b father’s workers may eat. /b The fig tree b yielded /b fruit, b and they ate. /b , b In the meantime, his father came /b and b said to /b the workers: b Do not be angry with me for being late, as I was engaged in a mitzva, and until just now I was traveling /b for that purpose and could not get here any sooner. b They said to him: /b May b the Merciful One satisfy you just as your son satisfied us /b and gave us food. b He said to them: From where /b did he find food to give you? b They said: Such-and-such an incident occurred. /b Rabbi Yosei from Yokrat b said to /b his son: b My son, you troubled your Creator /b to cause b the fig to yield its fruit not in its /b proper b time, /b so too, you will die young. And indeed, his son b died before his time. /b ,The Gemara asks: b What is /b the incident involving b his daughter? He had /b a very b beautiful daughter. One day /b Rabbi Yosei from Yokrat b saw a certain man piercing a hole in the hedge /b surrounding his property b and looking at /b his daughter. Rabbi Yosei b said to him: What is this? /b The man b said to him: My teacher, if I have not merited taking her /b in marriage, shall b I not /b at least b merit to look at her? Rabbi Yosei said to her: My daughter, you are causing people distress. Return to your dust, and let people no /b longer b stumble /b into sin b due to you. /b ,§ The Gemara relates another story involving Rabbi Yosei from Yokrat. b He had a certain donkey that people hired each day /b for work. b In the evening they would send it back /b with b the money for its hire on its back, and /b the animal would b go to its owner’s house. But if they added or subtracted from /b the appropriate sum, the donkey b would not go. One day /b someone b forgot a pair of sandals on /b the donkey, b and it did not move until they removed /b the sandals b from /b its back, b after which it went off. /b ,The Gemara cites more stories about miracles that occurred to righteous individuals. b Whenever the charity collectors would see Elazar of /b the village of b Birta, they would hide from him, as any /b money Elazar b had with him he would give them, /b and they did not want to take all his property. b One day, /b Elazar b went to the market to purchase /b what he needed b for his daughter’s dowry. The charity collectors saw him and hid from him. /b , b He went and ran after them, saying to them: I adjure you, /b tell me, b in what /b mitzva b are you engaged? They said to him: /b We are collecting money for the wedding b of an orphan boy and an orphan girl. He said to them: /b I swear b by the Temple service that they take precedence over my daughter. He took everything he had with him and gave it to them. He was left with one /b single b dinar, /b with which b he bought himself wheat, and /b he then b ascended /b to his house b and threw it into the granary. /b ,Elazar’s b wife came and said to her daughter: What has your father brought? She said to /b her mother: b Whatever he brought he threw into the granary. She went to open the door of the granary, /b and b saw that the granary was full of wheat, /b so much so that b it was coming out through the doorknob, and the door would not open /b due b to the wheat. /b The granary had miraculously been completely filled. Elazar’s b daughter went to the study hall /b and b said to /b her father: b Come and see what He Who loves You, /b the Almighty, b has performed for you. He said to her: /b I swear b by the Temple service, /b as far b as you /b are concerned this wheat b is consecrated /b property, b and you have /b a share b in it only as one of the poor Jews. /b He said this because he did not want to benefit from a miracle.,The Gemara returns to the topic of fasting for rain. b Rabbi Yehuda Nesia decreed a fast /b and b prayed for mercy, but rain did not come. He said, /b lamenting: b How great /b is the difference b between /b the prophet b Samuel of Rama, /b for whom rain fell even when he prayed for it in summer, b and /b myself, b Yehuda ben Gamliel. Woe to the generation that is stuck /b with this leadership; b woe to him in whose days this has occurred. He grew upset, and rain came. /b ,The Gemara relates another story involving a i Nasi’s /i decree of a fast for rain. b In the house of the i Nasi /i a fast was declared, but they didn’t inform Rabbi Yoḥa and Reish Lakish /b of the fast the day before. b In the morning they informed them. Reish Lakish said to Rabbi Yoḥa: /b What are we to do? b We did not accept /b this fast b upon ourselves the evening before, /b and a fast must be accepted in the afternoon service of the day preceding the fast. Rabbi Yoḥa b said to him: We are drawn after /b the community, and therefore, when the i Nasi /i declares a public fast there is no need for an individual to accept it upon himself the day before.,The Gemara further states that on another occasion, b a fast was declared in the house of the i Nasi /i , but rain did not come. Oshaya, the youngest /b member b of the group /b of Sages, b taught them /b a i baraita /i . It is written: b “Then it shall be, if it shall be committed in error by the congregation, it being hidden from their eyes” /b (Numbers 15:24). This verse indicates that the leaders are considered the eyes of the congregation.,Oshaya continued: There is b a parable /b that illustrates this, b involving a bride who is in her father’s home /b and has not yet been seen by her bridegroom. b As long as her eyes are beautiful, her body need not be examined, /b as certainly she is beautiful. However, if b her eyes are bleary [ i terutot /i ], her entire body requires examination. /b So too, if the leaders of the generation are flawed, it is a sign that the entire generation is unworthy. By means of this parable, Oshaya was hinting that rain was withheld from the entire nation due to the evil committed by the household of the i Nasi /i . ,The b servants /b of the i Nasi /i b came and placed a scarf around his neck and tormented him /b as punishment for insulting the house of the i Nasi /i . b His townsmen said to them: Let him be, as he also causes us pain /b with his harsh reproof, but b since we see that all his actions are for the sake of Heaven we do not say anything to him and let him be. You too /b should b let him be. /b ,§ The Gemara relates: b Rabbi /b Yehuda HaNasi b declared a fast but rain did not come. Ilfa descended /b to lead the service b before him, and some say /b it was b Rabbi Ilfi. He recited: He Who makes the wind blow, and the wind /b indeed b blew. /b He continued to recite: And b Who makes the rain come, and /b subsequently, b the rain came. /b Rabbi Yehuda HaNasi b said to him: What are your /b good b deeds, /b in the merit of which your prayers are answered so speedily? b He said to him: I live in an impoverished city, in which there is no wine for i kiddush /i or i havdala /i . I go to the effort of bringing /b the residents b wine for i kiddush /i and i havdala /i , and I /b thereby enable them to b fulfill their duty. /b In reward for this mitzva, my prayers for rain were answered.,The Gemara relates a similar incident. b Rav happened /b to come to b a certain place /b where b he decreed a fast but rain did not come. The prayer leader descended /b to lead the service b before him /b and b recited: He Who makes the wind blow, and the wind blew. /b He continued and b said: /b And b Who makes the rain fall, and the rain came. /b Rav b said to him: What are your /b good b deeds? He said to him: I am a teacher of children, and I teach the Bible to the children of the poor as to the children of the rich, and /b if there is b anyone who cannot /b pay, b I do not take anything from him. And I have a fishpond, and any /b child b who neglects /b his studies, b I bribe him with /b the fish b and calm him, and soothe him until he comes and reads. /b ,The Gemara further relates: b Rav Naḥman decreed a fast, prayed for mercy, but rain did not come. /b In his misery, he b said: Take Naḥman /b and b throw him from the wall to the ground, /b as the fast he decreed has evidently had no effect. b He grew upset, and rain came. /b ,The Gemara relates: b Rabba decreed a fast. He prayed for mercy, but rain did not come. They said to him: But when /b this b Rav Yehuda decreed a fast, rain would come. He said to them: What can I do? If /b the difference between us is b due to /b Torah b study, we are superior to /b the previous generation, b as in the years of Rav Yehuda all of their learning /b |
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89. Babylonian Talmud, Sukkah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •r. joshua b. levi Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 477| 41b. (ויקרא כג, יד) עד עצם היום הזה עד עיצומו של יום וקסבר עד ועד בכלל,ומי סבר ליה כוותיה והא מפליג פליג עליה (דתניא) משחרב בית המקדש התקין רבן יוחנן בן זכאי שיהא יום הנף כולו אסור אמר לו רבי יהודה והלא מן התורה הוא אסור דכתיב עד עצם היום הזה עד עיצומו של יום,רבי יהודה הוא דקא טעי הוא סבר מדרבנן קאמר ולא היא מדאורייתא קאמר והא התקין קאמר מאי התקין דרש והתקין:, big strongמתני׳ /strong /big י"ט הראשון של חג שחל להיות בשבת כל העם מוליכין את לולביהן לבית הכנסת למחרת משכימין ובאין כל אחד ואחד מכיר את שלו ונוטלו מפני שאמרו חכמים אין אדם יוצא ידי חובתו ביום טוב הראשון בלולבו של חבירו ושאר ימות החג אדם יוצא ידי חובתו בלולבו של חבירו רבי יוסי אומר יום טוב הראשון של חג שחל להיות בשבת ושכח והוציא את הלולב לרשות הרבים פטור מפני שהוציאו ברשות:, big strongגמ׳ /strong /big מנה"מ דת"ר (ויקרא כג, מ) ולקחתם שתהא לקיחה ביד כל אחד ואחד לכם משלכם להוציא את השאול ואת הגזול מכאן אמרו חכמים אין אדם יוצא ידי חובתו בי"ט הראשון של חג בלולבו של חבירו אלא אם כן נתנו לו במתנה,ומעשה ברבן גמליאל ורבי יהושע ורבי אלעזר בן עזריה ורבי עקיבא שהיו באין בספינה ולא היה לולב אלא לרבן גמליאל בלבד שלקחו באלף זוז נטלו רבן גמליאל ויצא בו ונתנו לרבי יהושע במתנה נטלו רבי יהושע ויצא בו ונתנו לרבי אלעזר בן עזריה במתנה נטלו רבי אלעזר בן עזריה ויצא בו ונתנו במתנה לרבי עקיבא נטלו ר"ע ויצא בו והחזירו לרבן גמליאל,למה לי למימר החזירו מלתא אגב אורחיה קא משמע לן מתנה על מנת להחזיר שמה מתנה,כי הא דאמר רבא הא לך אתרוג זה על מנת שתחזירהו לי נטלו ויצא בו החזירו יצא לא החזירו לא יצא,למה לי למימר שלקחו באלף זוז להודיעך כמה מצות חביבות עליהן,א"ל מר בר אמימר לרב אשי אבא צלויי קא מצלי ביה מיתיבי לא יאחז אדם תפילין בידו וספר תורה בחיקו ויתפלל ולא ישתין בהן מים ולא יישן בהן לא שינת קבע ולא שינת עראי,ואמר שמואל סכין וקערה ככר ומעות הרי אלו כיוצא בהן התם לאו מצוה נינהו וטריד בהו הכא מצוה נינהו ולא טריד בהו,תניא רבי אלעזר בר צדוק אומר כך היה מנהגן של אנשי ירושלים אדם יוצא מביתו ולולבו בידו הולך לבית הכנסת לולבו בידו קורא קריאת שמע ומתפלל ולולבו בידו קורא בתורה ונושא את כפיו מניחו על גבי קרקע הולך לבקר חולים ולנחם אבלים לולבו בידו נכנס לבית המדרש משגר לולבו ביד בנו וביד עבדו וביד שלוחו,מאי קמ"ל להודיעך כמה היו זריזין במצות:,רבי יוסי אומר י"ט: אמר אביי | 41b. “And you shall eat neither bread, nor roasted grain, nor fresh grain, b until this selfsame [ i etzem /i ] day, /b until you have brought the offering of your God” (Leviticus 23:14), indicating b until the essence [ i itzumo /i ] of the day, /b and not the night before. b And he holds that /b when the verse states: b “Until,” /b the word b until is inclusive, /b meaning that the grain is permitted only after the conclusion of the sixteenth.,The Gemara asks: b And does /b Rabban Yoḥa ben Zakkai b hold in accordance with /b the opinion of Rabbi Yehuda? b But doesn’t he disagree with him, as it is taught /b in a i baraita /i : b Once the Temple was destroyed, Rabban Yoḥa ben Zakkai instituted that /b for b the entire day of waving /b the i omer /i offering, b it /b should b be prohibited /b to eat the grain of the new crop. b Rabbi Yehuda said to him: Isn’t it prohibited by Torah law, as it is written: “Until this selfsame day,” /b which means: b Until the essence of the day? /b Apparently, they have two divergent opinions.,The Gemara answers: b It is Rabbi Yehuda who is mistaken. He thought /b that Rabban Yoḥa ben Zakkai b is saying /b it is prohibited b by rabbinic law. And that is not /b so; b he is saying /b it is prohibited b by Torah law. /b The Gemara asks: b But didn’t /b the mishna b say: /b Rabban Yoḥa ben Zakkai b instituted, /b indicating that it is a rabbinic ordice? The Gemara answers: b What /b is the meaning of b instituted? /b It means that b he interpreted /b the verses in the Torah b and instituted /b public notice for the multitudes to conduct themselves accordingly., strong MISHNA: /strong If b the first /b day b of /b the b festival of i Sukkot /i occurs on Shabbat, all of the people bring their i lulavim /i to the synagogue /b on Shabbat eve, as it is prohibited to carry in a public domain on Shabbat. b The next day, /b on Shabbat, everyone b rises early and comes /b to the synagogue. b Each and every one recognizes his /b i lulav /i b and takes it. /b This emphasis that each and every one recognizes his own i lulav /i and takes it is b because the Sages said: A person does not fulfill his obligation /b to take the i lulav /i b on the first day of the Festival with the i lulav /i of another, and /b on b the rest of the days of the Festival a person fulfills his obligation /b even b with the i lulav /i of another. Rabbi Yosei says: /b If b the first day of /b the b Festival occurs on Shabbat, and he forgot and carried the i lulav /i out into the public domain, he is exempt /b from liability to bring a sin-offering for this unwitting transgression b because he carried it out with permission, /b i.e., he was preoccupied with the performance of the mitzva and carried it out., strong GEMARA: /strong b From where are these matters /b derived, that one does not fulfill his obligation with the i lulav /i of another on the first day of the Festival? It is b as the Sages taught /b that it is written: b “And you shall take /b for yourselves on the first day the fruit of a beautiful tree, branches of a date palm, and boughs of a dense-leaved tree, and willows of the brook” (Leviticus 23:40). The use of second person plural in the phrase: “And you shall take,” indicates b that there should be taking in the hand of each and every /b person. The word b yourselves /b in the phrase “take for yourselves” means: b From your own, to exclude a borrowed or stolen /b i lulav /i . b From here the Sages stated: A person does not fulfill his obligation on the first day of /b the b Festival with the i lulav /i of another unless /b the other b gave it to him as /b a full-fledged b gift, /b as in that case it belongs to him.,There was b an incident involving Rabban Gamliel, and Rabbi Yehoshua, and Rabbi Elazar ben Azarya, and Rabbi Akiva, who were /b all b traveling on a ship /b during the festival of i Sukkot /i b and only Rabban Gamliel had a i lulav /i , which he /b had b bought for one thousand i zuz /i . Rabban Gamliel took it and fulfilled /b his obligation b with it and then gave it to Rabbi Yehoshua as a gift. Rabbi Yehoshua took it and fulfilled /b his obligation b with it and gave it to Rabbi Elazar ben Azarya as a gift. Rabbi Elazar ben Azarya took it and fulfilled /b his obligation b with it and gave it to Rabbi Akiva as a gift. Rabbi Akiva took it and fulfilled /b his obligation b with it and returned it to Rabban Gamliel. /b ,The Gemara asks: b Why do I /b need b to say /b that Rabbi Akiva b returned /b the i lulav /i to Rabban Gamliel? The crux of the story is that each of the Sages fulfilled his obligation with the same i lulav /i after receiving it as a gift. The Gemara answers: By including that detail, the i tanna /i b teaches us /b another b matter in passing, /b namely that b a gift /b given b on the condition that it be returned is considered /b a full-fledged b gift. /b Even if the owner stipulates from the outset that the gift would be returned, since he gives it as a gift in the interim, its halakhic status is that of a full-fledged gift.,This is b like that which Rava said, /b that in the case of one who says to another: b Here is an i etrog /i for you on condition that you return it to me, and /b the recipient b took it and fulfilled his obligation with it, /b if b he returned /b the i etrog /i , b he fulfilled /b his obligation of taking the i etrog /i . However, if b he did not return /b the i etrog /i , b he did not fulfill /b his obligation. Since he did not fulfill the condition, retroactively he never acquired the gift at all.,The Gemara asks: b Why do I /b need b to say that /b Rabban Gamliel b bought /b this i lulav /i b for one thousand i zuz /i ? /b The Gemara answers: It is b to inform you how beloved mitzvot were to them /b to the extent that he was willing to pay an exorbitant sum to purchase a i lulav /i .,§ b Mar bar Ameimar said to Rav Ashi: /b My b father would pray with /b the four species in his hand in an expression of his love for the mitzva. The Gemara b raises an objection: A person /b should b not hold phylacteries in his hand or a Torah scroll in his lap and pray /b while doing so; b neither should he urinate with them /b in his hand; b nor should he sleep with them /b in his hand, b neither a deep sleep nor a brief nap. /b , b And Shmuel said: /b With regard to b a knife, a bowl /b full of food, b a loaf /b of bread, b or money, these /b items b are similar to those /b mentioned above; since he is concerned lest these items fall from his hand, he is distracted and he unable to concentrate on his prayers. Why, then, is that not the case with regard to i lulav /i ? It should be prohibited to hold the i lulav /i during prayer for the same reason. The Gemara answers: b There, /b in the cases listed above, b they are not /b related to performance of b a mitzva, and he is preoccupied with them. /b Therefore, that preoccupation distracts his focus from his prayers. b Here, /b in the case of the four species, b they are /b related to performance of b a mitzva, /b so b he is not preoccupied with them /b in a manner that will distract him from his prayers.,The Gemara cites support for the custom mentioned above, as b it is taught /b in a i baraita /i that b Rabbi Elazar bar Tzadok says: This was the custom of the people of Jerusalem /b during the festival of i Sukkot /i . b A person leaves his house, and his i lulav /i is in his hand; he goes to the synagogue, /b and b his i lulav /i is in his hand; he recites i Shema /i and prays, and his i lulav /i is in his hand; he reads the Torah and /b a priest b lifts his hands /b to recite the priestly benediction, and b he places it on the ground /b because he cannot perform those tasks while holding the i lulav /i . b He goes to visit the ill or to console mourners, /b and b his i lulav /i is in his hand; he enters the study hall /b to study Torah, and b he sends his i lulav /i /b home b in the hands of his son, in the hands of his slave, or in the hands of his agent. /b ,The Gemara asks: b What is /b the i baraita /i b teaching us /b by relating all these details that appear to establish the same practice? The Gemara explains: It is b to inform you how vigilant they were in /b the performance of b mitzvot /b and how much they cherished them.,§ The mishna continues: b Rabbi Yosei says /b that if the first b day /b of the b Festival /b occurs on Shabbat, and one forgot and carried the i lulav /i out into the public domain, he is exempt from liability to bring a sin-offering. b Abaye said: /b |
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90. Babylonian Talmud, Sotah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 563, 566| 40a. בנעילה דיומא דכיפורי מאי אמר אמר מר זוטרא ואמרי לה במתניתא (תהלים קכח, ד) הנה כי כן יברך גבר ירא ה' יברכך ה' מציון וראה בטוב ירושלים כל ימי חייך וראה בנים לבניך שלום על ישראל,היכן אומרן רב יוסף אמר בין כל ברכה וברכה ורב ששת אמר בהזכרת השם,פליגי בה רב מרי ורב זביד חד אמר פסוקא לקבל פסוקא וחד אמר אכל פסוקא אמר להו לכולהו,א"ר חייא בר אבא כל האומרן בגבולין אינו אלא טועה אמר רבי חנינא בר פפא תדע דבמקדש נמי לא מיבעי למימרינהו כלום יש לך עבד שמברכין אותו ואינו מאזין,א"ר אחא בר חנינא תדע דבגבולין נמי מיבעי למימרינהו כלום יש עבד שמברכין אותו ואין מסביר פנים א"ר אבהו מריש הוה אמינא להו כיון דחזינא ליה לרבי אבא דמן עכו דלא אמר להו אנא נמי לא אמינא להו,ואמר רבי אבהו מריש הוה אמינא עינותנא אנא כיון דחזינא ליה לרבי אבא דמן עכו דאמר איהו חד טעמא ואמר אמוריה חד טעמא ולא קפיד אמינא לאו עינותנא אנא,ומאי עינוותנותיה דרבי אבהו דאמרה לה דביתהו דאמוריה דרבי אבהו לדביתיה דרבי אבהו הא דידן לא צריך ליה לדידך והאי דגחין וזקיף עליה יקרא בעלמא הוא דעביד ליה אזלא דביתהו ואמרה ליה לרבי אבהו אמר לה ומאי נפקא ליך מינה מיני ומיניה יתקלס עילאה,ותו רבי אבהו אימנו רבנן עליה לממנייה ברישא כיון דחזיה לר' אבא דמן עכו דנפישי ליה בעלי חובות אמר להו איכא רבה,ר' אבהו ור' חייא בר אבא איקלעו לההוא אתרא רבי אבהו דרש באגדתא רבי חייא בר אבא דרש בשמעתא שבקוה כולי עלמא לרבי חייא בר אבא ואזול לגביה דר' אבהו חלש דעתיה אמר ליה אמשל לך משל למה הדבר דומה לשני בני אדם אחד מוכר אבנים טובות ואחד מוכר מיני סידקית על מי קופצין לא על זה שמוכר מיני סידקית,כל יומא הוה מלוה רבי חייא בר אבא לרבי אבהו עד אושפיזיה משום יקרא דבי קיסר ההוא יומא אלויה רבי אבהו לרבי חייא בר אבא עד אושפיזיה ואפילו הכי לא איתותב דעתיה מיניה,בזמן ששליח צבור אומר מודים העם מה הם אומרים אמר רב מודים אנחנו לך ה' אלהינו על שאנו מודים לך ושמואל אמר אלהי כל בשר על שאנו מודים לך רבי סימאי אומר יוצרנו יוצר בראשית על שאנו מודים לך נהרדעי אמרי משמיה דרבי סימאי ברכות והודאות לשמך הגדול על שהחייתנו וקיימתנו על שאנו מודים לך רב אחא בר יעקב מסיים בה הכי כן תחיינו ותחננו ותקבצנו ותאסוף גליותינו לחצרות קדשך לשמור חוקיך ולעשות רצונך בלבב שלם על שאנו מודים לך,אמר רב פפא הילכך נימרינהו לכולהו,אמר ר' יצחק לעולם תהא אימת צבור עליך שהרי כהנים פניהם כלפי העם ואחוריהם כלפי שכינה,רב נחמן אמר מהכא (דברי הימים א כח, ב) ויקם המלך דוד על רגליו ויאמר שמעוני אחי ועמי אם אחי למה עמי ואם עמי למה אחי אמר רבי אלעזר אמר להם דוד לישראל אם אתם שומעין לי אחי אתם ואם לאו עמי אתם ואני רודה אתכם במקל,רבנן אמרי מהכא דאין הכהנים רשאין לעלות בסנדליהן לדוכן וזהו אחת מתשע תקנות שהתקין רבן יוחנן בן זכאי מאי טעמא לאו משום כבוד צבור אמר רב אשי לא התם שמא נפסקה לו רצועה בסנדלו והדר אזיל למיקטריה ואמרי בן גרושה או בן חלוצה הוא,ובמקדש ברכה אחת כו' | 40a. b During the closing prayer [ i ne’ila /i ] of Yom Kippur, /b which also includes the Priestly Benediction, b what do /b the people b say? Mar Zutra says, and some say /b that this was taught b in a i baraita /i : “Behold, surely thus shall the man who fears the Lord be blessed” /b (Psalms 128:4), b “The Lord shall bless you out of Zion, and you shall see the good of Jerusalem all the days of your life” /b (Psalms 128:5), and b “And see your children’s children. Peace be upon Israel” /b (Psalms 128:6).,The Gemara asks: b Where does /b the congregation b say /b these verses during the Priestly Benediction? b Rav Yosef says: /b They are said b between each and every blessing. And Rav Sheshet says: /b They are said b during the mention of the name /b of God in each of the three blessings., b Rav Mari and Rav Zevid disagree about /b this matter. b One says: /b The congregation recites one b verse /b at a time, b corresponding to /b the b verse /b that the priests recite. b And one says: For every /b single b verse /b that the priests recite, the congregation b says all /b three verses., b Rabbi Ḥiyya bar Abba says: Anyone who recites /b these verses b in the outlying areas, /b i.e., outside the Temple, b is nothing other than mistaken /b in his practice. b Rabbi Ḥanina bar Pappa said: /b You should b know that in the Temple also /b people b should not recite /b these verses. b Do you have a servant who is being blessed and does not listen /b to the blessing, but rather speaks at the same time?,Conversely, b Rabbi Aḥa bar Ḥanina says: /b You should b know that in the outlying areas one is also required to say /b these verses. b Is there a servant who is being blessed and his face does not brighten? /b Therefore, one must recite these verses to give thanks for receiving the Priestly Benediction. b Rabbi Abbahu says: At first, I would recite /b these verses, but b since I saw that Rabbi Abba of Akko does not say them, I also do not recite them /b anymore., b And Rabbi Abbahu says: At first, I would say /b to myself that b I was humble. Since I saw that Rabbi Abba of Akko himself stated one reason /b for a matter, b and his interpreter stated one /b other b reason /b of his own rather than delivering the reason that Rabbi Abba stated, b and /b yet Rabbi Abba b did not mind, I say /b to myself that b I am not humble. /b ,The Gemara asks: b And what was the humility of Rabbi Abbahu? /b The Gemara relates b that Rabbi Abbahu’s interpreter’s wife said to Rabbi Abbahu’s wife: This one of ours, /b i.e., my husband, b has no need for your /b husband Rabbi Abbahu, as he could teach everything on his own. b And /b the fact b that he bends over /b to listen to Rabbi Abbahu, b and /b then b stands up above him, /b and repeats his words to the congregants b is merely to show respect for him. /b Rabbi Abbahu’s b wife went and told /b this b to Rabbi Abbahu. He said to her: And what difference does it make to you? Through me and through him the One above will be exalted, /b and it does not matter which one of us is teaching., b And furthermore, /b in another example of his humility, b the Sages were counted /b and reached a decision b to appoint Rabbi Abbahu to be the head /b of the yeshiva. b Since he saw that Rabbi Abba of Akko had many creditors /b and was impoverished, he attempted to get him out of debt. b He said to them: There is /b a man who is b greater /b than me, Rabbi Abba.,The Gemara relates another example of his humility: b Rabbi Abbahu and Rabbi Ḥiyya bar Abba happened /b to come b to a certain place. Rabbi Abbahu taught /b matters of b i aggada /i , /b and at the same time b Rabbi Ḥiyya bar Abba taught i halakha /i . Everyone left Rabbi Ḥiyya bar Abba and went to Rabbi Abbahu, /b and Rabbi Ḥiyya b was offended. /b Rabbi Abbahu b said to him, /b to appease him: b I will tell you a parable: To what is this matter comparable? /b It is comparable b to two people, one /b who b sells precious stones and one /b who b sells small items [ i sidkit /i ]. Upon whom do /b the customers b spring? Don’t /b they spring b upon the one who sells small items? /b Similarly, you teach lofty and important matters that do not attract many people. Everyone comes to me because I teach minor matters.,The Gemara relates that b every day Rabbi Ḥiyya bar Abba would escort Rabbi Abbahu to his lodging place [ i ushpizei /i ] out of respect for the house of the emperor, /b with which Rabbi Abbahu was associated. On b that day, Rabbi Abbahu escorted Rabbi Ḥiyya bar Abba to his lodging place, and even so, /b Rabbi Ḥiyya bar Abba’s b mind was not at ease with /b Rabbi Abbahu and he felt insulted.,§ The Gemara returns to discuss the response of the congregants to certain parts of the prayer service. b While the prayer leader is reciting /b the blessing of: b We give thanks, what do the people say? Rav says /b that they say: b We give thanks to You, Lord our God, for /b the merit of b giving thanks to You. And Shmuel says /b that one should say: b God of all /b living b flesh, for /b the merit of b giving thanks to You. Rabbi Simai says /b that one should say: b Our Creator, Who created /b everything b in the beginning, for /b the merit of b giving thanks to You. /b The Sages b of Neharde’a say in the name of Rabbi Simai /b that one should say: We offer b blessings and praises to Your great name, for You have given us life and sustained us, for giving thanks to You. Rav Aḥa bar Ya’akov /b would b finish /b the blessing b as follows: So may You give us life, and show us favor, and collect us, and gather our exiles into Your sacred courtyards, in order to observe Your laws and to fulfill Your will wholeheartedly, for giving thanks to You. /b , b Rav Pappa said: /b These Sages each added a different element to the prayer. b Therefore, we should /b combine them together and b recite all of them. /b ,§ b Rabbi Yitzḥak says: The awe of the public should always be upon you, /b i.e., one must always treat the public courteously. b As /b when the b priests /b bless the people they b face the people and their backs are toward the Divine Presence, /b out of respect for the congregation., b Rav Naḥman said /b that this principle is derived b from here: “Then King David stood up upon his feet, and said: Hear me, my brethren, and my people” /b (I Chronicles 28:2). Evidently, King David stood up to address the people rather than remain seated. b If /b he said b “my brethren,” why /b did he say b “my people”? And if /b he said b “my people” why /b did he say b “my brethren”? Rabbi Elazar says: David said to the Jewish people: If you listen to me, you are my brethren. And if /b you do b not /b listen to me willingly, b you are my people /b and I am your king, b and I will rule over you /b by force b with a staff. /b This shows that if the nation acted properly, David would relate to them respectfully., b The Sages say /b that the importance of showing respect for the congregation is derived b from here: /b The i halakha /i is b that the priests are not permitted to ascend the platform /b to recite the benediction b in their sandals, /b as is taught in a i baraita /i . b And this /b i halakha /i b is one of nine ordices that Rabban Yoḥa ben Zakkai instituted. What is the reason /b for this ordice? b Is it not out of respect for the congregation, /b as it would be disrespectful for the priests to display their dirty sandals in front of the congregants? b Rav Ashi said: No, /b this is not the reason. b There, /b in the i baraita /i , the reason is a concern b lest a strap of his sandal break, and he /b will therefore b return /b to his place b to go tie it /b and not ascend the platform in time for the benediction, b and /b people will b say /b that he was removed from the platform because he is disqualified from the priesthood, as he b is the son of /b a priest and b a divorced woman or the son of /b a priest and b a i ḥalutza /i . /b ,§ It is taught in the mishna: b And in the Temple, /b the priests recite the three verses as b one blessing. /b |
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91. Babylonian Talmud, Shabbat, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 392| 150a. מדוד והבא ואיכא דאמרי שאמרה מאד מאד הביא בלא מדה,(דניאל ד, לג) ורבו יתירה הוספת לי אמר רב יהודה אמר רב ירמיה בר אבא מלמד שרכב על ארי זכר וקשר תנין בראשו לקיים מה שנא' (ירמיהו כז, ו) וגם את חית השדה נתתי לו לעבדו:, big strongמתני׳ /strong /big לא ישכור אדם פועלים בשבת ולא יאמר אדם לחבירו לשכור לו פועלים אין מחשיכין על התחום לשכור לו פועלים ולהביא פירות אבל מחשיך הוא לשמור ומביא פירות בידו כלל אמר אבא שאול כל שאני זכאי באמירתו רשאי אני להחשיך עליו:, big strongגמ׳ /strong /big (פשיטא) מ"ש הוא ומ"ש חבירו אמר רב פפא חבר נכרי מתקיף לה רב אשי אמירה לנכרי שבות,אלא אמר רב אשי אפילו תימא חבירו ישראל הא קמ"ל לא יאמר אדם לחבירו שכור לי פועלים אבל אומר אדם לחבירו הנראה שתעמוד עמי לערב ומתני' מני כרבי יהושע בן קרחה דתניא לא יאמר אדם לחבירו הנראה שתעמוד עמי לערב רבי יהושע בן קרחה אומר אומר אדם לחבירו הנראה שתעמוד עמי לערב,אמר רבה בר בר חנה אמר רבי יוחנן הלכה כרבי יהושע בן קרחה ואמר רבה בר בר חנה אמר רבי יוחנן מ"ט דרבי יהושע בן קרחה דכתיב (ישעיהו נח, יג) ממצוא חפצך ודבר דבר דיבור אסור הרהור מותר,רמי ליה רב אחא בר רב הונא לרבא מי אמר ר' יוחנן דיבור אסור הרהור מותר אלמא הרהור לאו כדיבור דמי והאמר רבה בר בר חנה אמר רבי יוחנן בכל מקום מותר להרהר חוץ מבית המרחץ ומבית הכסא שאני התם דבעינן (דברים כג, טו) והיה מחניך קדוש וליכא,הכא נמי כתיב (דברים כג, טו) ולא יראה בך ערות דבר ההוא מיבעי ליה לכדרב יהודה דאמר רב יהודה עכו"ם ערום אסור לקרות קרית שמע כנגדו,מאי איריא עכו"ם אפי' ישראל נמי לא מיבעיא קאמר לא מיבעיא ישראל דאסור אבל עכו"ם כיון דכתיב ביה (יחזקאל כג, כ) אשר בשר חמורים בשרם אימא שפיר דמי קמ"ל,אימא הכי נמי אמר קרא (בראשית ט, כג) וערות אביהם לא ראו,ודיבור מי אסיר והא רב חסדא ורב המנונא דאמרי תרוייהו חשבונות של מצוה מותר לחשבן בשבת וא"ר אלעזר פוסקים צדקה לעניים בשבת וא"ר יעקב בר אידי אמר רבי יוחנן מפקחין פיקוח נפש ופיקוח רבים בשבת והולכין לבתי כנסיות לפקח על עסקי רבים בשבת,וא"ר שמואל בר נחמני א"ר יוחנן הולכין לטרטיאות ולקרקסאות ולבסילקאות לפקח על עסקי רבים בשבת ותנא דבי מנשה משדכין על התינוקות ליארס בשבת ועל התינוק ללמדו ספר וללמדו אומנות אמר קרא ממצוא חפצך ודבר דבר חפציך אסורים חפצי שמים מותרין,א"ר יהודה אמר שמואל חשבונות של [מלך] ושל מה בכך מותר לחשבן בשבת תנ"ה חשבונות שעברו ושעתידין להיו' אסור לחשבן של) מלך | 150a. b Measure and bring /b a lot of money, b has ceased. And some say /b that the meaning of the statement is that this nation b said: Bring very, very much, without measure. /b ,The Gemara cites another verse pertaining to Nebuchadnezzar: b “And surpassing greatness was added unto me” /b (Daniel 4:33), about which b Rav Yehuda said /b that b Rav Yirmeya bar Abba said: This teaches that /b Nebuchadnezzar b rode atop a male lion and tied a serpent to its head, fulfilling what was said /b of him: b “And the beasts of the field I have also given him to serve him” /b (Jeremiah 27:6)., strong MISHNA: /strong b A person may not hire workers on Shabbat /b to work for him after Shabbat because even speaking about weekday matters is prohibited on Shabbat. Similarly, b a person may not tell another /b on Shabbat b to hire workers for him. One may not /b even b wait for nightfall at /b the edge of b the Shabbat boundary /b in order to leave the boundary immediately after Shabbat b to hire workers for himself or to bring produce /b from his field. b But he may wait for nightfall /b at the edge of the Shabbat boundary in order b to guard /b his produce that is outside the Shabbat boundary, b and /b he may then b bring produce /b back b in his hand, /b since he did not initially intend to wait at the edge of the boundary for this purpose. b Abba Shaul stated a /b general b principle: /b With regard to b anything that I am permitted to discuss /b on Shabbat, b I am permitted to wait for nightfall /b at the edge of the Shabbat boundary b for its sake. /b , strong GEMARA: /strong The beginning of the mishna taught that one may not hire workers on Shabbat, and one may not tell another to hire workers for him. The Gemara finds this puzzling and states: This is b obvious. What is the difference between him and another? /b Just as he is prohibited from hiring workers on Shabbat, others are also prohibited from doing so. b Rav Pappa said: Another /b is referring to b a gentile. Rav Ashi strongly objects to this: /b This is itself a prohibition, for b telling a gentile /b to do something that is prohibited for a Jew on Shabbat violates a b rabbinic prohibition. /b , b Rather, Rav Ashi said: Even if you say /b that it is referring to b another Jew, /b it can be said that the novel element of this ruling is not the statement itself but what can be derived from it. b This is what it is teaching us: One may not say to another /b explicitly on Shabbat: b Hire workers for me, but one may say to another: Does it seem that you will join me this evening? /b This is permitted even though both of them understand that the questioner intends to hire the other person to work for him. b And /b in accordance with b whose /b opinion is b the mishna? /b It is b in accordance with /b the opinion of b Rabbi Yehoshua ben Korḥa; as it was taught /b in a i baraita /i : b A person may not say to another /b on Shabbat: b Does it seem that you will join me this evening? Rabbi Yehoshua ben Korḥa says: A person may say to another /b on Shabbat: b Does it seem that you will join me this evening? /b , b Rabba bar bar Ḥana said /b that b Rabbi Yoḥa said: /b The b i halakha /i is in accordance with /b the opinion of b Rabbi Yehoshua ben Korḥa. And Rabba bar bar Ḥana said /b that b Rabbi Yoḥa said: What is the reason for Rabbi Yehoshua ben Korḥa’s /b ruling? b As it is written /b in the verse from which we derive the prohibition to speak on Shabbat about activities that one may not perform on that day: “And you shall honor it by not doing your ways, b nor pursuing your business, nor speaking of it” /b (Isaiah 58:13). We derive from this verse that b speaking is prohibited, /b but merely b contemplating /b these matters b is permitted. /b , b Rav Aḥa bar Rav Huna raised a contradiction to Rava: Did Rabbi Yoḥa /b really b state /b as a general principle that b speaking is prohibited, /b but b contemplating is permitted? Consequently, /b we can derive from here that b contemplation is not tantamount to speech. But Rabba bar bar Ḥana said /b that b Rabbi Yoḥa said: It is permitted to think /b about Torah b in any place except for a bathhouse and a bathroom. /b This statement indicates that contemplation is tantamount to speech, as even thought is prohibited in these locations. The Gemara answers: b It is different there, for /b with regard to Torah b we need /b to fulfill the verse: “For the Lord your God walks in the midst of your camp to deliver you and to give your enemies before you; b therefore, your camp shall be sacred /b so that He see no unseemly thing in you and turn away from you” (Deuteronomy 23:15); b and /b the requirement to be sacred is b not /b fulfilled if one thinks about Torah while in the bathhouse or bathroom.,The Gemara challenges this: But b here, too, /b with regard to a bathhouse and a bathroom, b it is written: “So that He see no unseemly thing [ i davar /i ] in you” /b (Deuteronomy 23:15). We can infer that this prohibits speech [ i dibbur /i ] but not contemplation. The Gemara answers: b That /b verse is not referring to speech. b It is needed for /b the ruling of b Rav Yehuda, for Rav Yehuda said: Opposite a naked gentile, it is prohibited to recite i Shema /i , /b as this is included in the prohibition of unseemly things mentioned above.,The Gemara asks: b Why did /b Rav Yehuda b teach /b this prohibition b particularly /b with regard to b a gentile? Even /b in the presence of a naked b Jew, /b reciting i Shema /i is b also /b prohibited. The Gemara answers: That ruling b is stated /b employing the style of: b There is no need. /b The Gemara explains: b There is no need /b to state this i halakha /i with regard to b a Jew, /b as it is certainly b prohibited /b to recite i Shema /i in the presence of a naked Jew. b However, /b with regard to b a gentile, since it is written about him: “Whose flesh is as the flesh of donkeys” /b (Ezekiel 23:20), perhaps his flesh is not considered nakedness, and one may b say that it seems well /b and permitted. Therefore, Rav Yehuda b teaches us /b that it is also prohibited to recite i Shema /i before a naked gentile.,The Gemara asks: Why not b say /b that b it is indeed so, /b that gentile flesh is not considered nakedness? The Gemara rejects this idea: b The verse /b already b said /b with regard to the sons of Noah: “And they walked backward and covered their father’s nakedness, and their faces were turned backward, b and they did not see their father’s nakedness” /b (Genesis 9:23). The verse uses the term nakedness with regard to Noah, who was a gentile.,The Gemara addresses the basis of the i halakha /i mentioned above: b And is it speaking /b about proscribed activities b prohibited /b on Shabbat? b But Rav Ḥisda and Rav Hamnuna both said: It is permitted to make calculations pertaining to a mitzva on Shabbat, and Rabbi Elazar said /b that this means that b one may apportion charity for the poor on Shabbat. And Rabbi Ya’akov bar Idi said /b that b Rabbi Yoḥa said: One may attend to /b activities necessary for b saving a life or for communal needs on Shabbat, and one may go to a synagogue to attend to communal affairs on Shabbat. /b , b And Rabbi Shmuel bar Naḥmani said /b that b Rabbi Yoḥa said: One may go to theaters [ i tarteiot /i ], and circus performances [ i kirkesaot /i ], and courthouses [ i basilkaot /i ] to attend to communal affairs on Shabbat. And /b one of the Sages in b the school of Menashe taught: One may /b make the necessary arrangements to b pair off children /b so that they will b be betrothed on Shabbat, and /b one may likewise make arrangements b for a child /b by finding someone b to teach him /b how to read b books and to teach him a craft. /b If speaking about monetary matters is prohibited on Shabbat, how is it possible to participate in all these activities? The Gemara answers that although speaking about similar things is generally prohibited on Shabbat, it is permitted in these cases because b the verse said: “Nor pursuing your business, nor speaking of it” /b (Isaiah 58:13), which indicates that b your business /b matters b are prohibited /b to speak of on Shabbat, but b the business of Heaven, /b matters which have religious significance, b is permitted /b to speak of., b Rav Yehuda said /b that b Shmuel said: /b With regard to b calculations of: What is it to you, [ i mallakh /i ], /b calculations that are in no way relevant to the person making them, b and of: What /b significance b does it have [ i ma bekhakh /i ], /b calculations that do not have any practical significance, it is b permitted to make them on Shabbat. /b This b was also taught /b in the i Tosefta /i : b Calculations /b with regard to matters b that have passed /b or b that will be in the future may not be calculated /b on Shabbat. However, with regard to calculations of: b What is it to you, /b |
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92. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •r. joshua b. r. Ḥananiah •r. joshua b. r. ḥananiah Found in books: Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 163| 90b. וכתיב (מלכים ב ז, כ) ויהי לו כן וירמסו אותו העם בשער וימות ודילמא קללת אלישע גרמה ליה דאמר רב יהודה אמר רב קללת חכם אפי' על חנם היא באה אם כן לכתוב קרא וירמסוהו וימות מאי בשער על עסקי שער,(אמר ר' יוחנן) מניין לתחיית המתים מן התורה שנאמר (במדבר יח, כח) ונתתם ממנו [את] תרומת ה' לאהרן הכהן וכי אהרן לעולם קיים והלא לא נכנס לארץ ישראל שנותנין לו תרומה אלא מלמד שעתיד לחיות וישראל נותנין לו תרומה מכאן לתחיית המתים מן התורה,דבי רבי ישמעאל תנא לאהרן כאהרן מה אהרן חבר אף בניו חברים,א"ר שמואל בר נחמני אמר רבי יונתן מניין שאין נותנין תרומה לכהן עם הארץ שנאמר (דברי הימים ב לא, ד) ויאמר לעם ליושבי ירושלים לתת מנת (לכהנים ולוים) למען יחזקו בתורת ה' כל המחזיק בתורת ה' יש לו מנת ושאינו מחזיק בתורת ה' אין לו מנת,אמר רב אחא בר אדא אמר רב יהודה כל הנותן תרומה לכהן עם הארץ כאילו נותנה לפני ארי מה ארי ספק דורס ואוכל ספק אינו דורס ואוכל אף כהן עם הארץ ספק אוכלה בטהרה ספק אוכלה בטומאה,ר' יוחנן אמר אף גורם לו מיתה שנאמר (ויקרא כב, ט) ומתו בו כי יחללוהו דבי ר"א בן יעקב תנא אף משיאו עון אשמה שנאמר (ויקרא כב, טז) והשיאו אותם עון אשמה באכלם את קדשיהם,תניא ר' סימאי אומר מניין לתחיית המתים מן התורה שנאמר (שמות ו, ד) וגם הקימותי את בריתי אתם לתת להם את ארץ כנען לכם לא נאמר אלא להם מכאן לתחיית המתים מן התורה:,(צד"ק ג"ם גש"ם ק"ם סימן): שאלו מינין את רבן גמליאל מניין שהקדוש ברוך הוא מחיה מתים אמר להם מן התורה ומן הנביאים ומן הכתובים ולא קיבלו ממנו,מן התורה דכתיב (דברים לא, טז) ויאמר ה' אל משה הנך שוכב עם אבותיך וקם אמרו לו ודילמא וקם העם הזה וזנה,מן הנביאים דכתיב (ישעיהו כו, יט) יחיו מתיך נבלתי יקומון הקיצו ורננו שוכני עפר כי טל אורות טלך וארץ רפאים תפיל ודילמא מתים שהחיה יחזקאל,מן הכתובים דכתיב (שיר השירים ז, י) וחכך כיין הטוב הולך לדודי למישרים דובב שפתי ישנים ודילמא רחושי מרחשן שפוותיה בעלמא כר' יוחנן דאמר ר' יוחנן משום ר"ש בן יהוצדק כל מי שנאמרה הלכה בשמו בעולם הזה שפתותיו דובבות בקבר שנאמר דובב שפתי ישנים,עד שאמר להם מקרא זה (דברים יא, כא) אשר נשבע ה' לאבותיכם לתת להם לכם לא נאמר אלא להם מיכן לתחיית המתים מן התורה,וי"א מן המקרא הזה אמר להם (דברים ד, ד) ואתם הדבקים בה' אלהיכם חיים כלכם היום (פשיטא דחיים כולכם היום אלא אפילו ביום שכל העולם כולם מתים אתם חיים) מה היום כולכם קיימין אף לעוה"ב כולכם קיימין,שאלו רומיים את רבי יהושע בן חנניה מניין שהקב"ה מחיה מתים ויודע מה שעתיד להיות אמר להו תרווייהו מן המקרא הזה שנאמר (דברים לא, טז) ויאמר ה' אל משה הנך שוכב עם אבותיך וקם העם הזה וזנה,ודילמא וקם העם הזה וזנה אמר להו נקוטו מיהא פלגא בידייכו דיודע מה שעתיד להיות איתמר נמי א"ר יוחנן משום רבי שמעון בן יוחאי מניין שהקדוש ברוך הוא מחיה מתים ויודע מה שעתיד להיות שנאמר הנך שוכב עם אבותיך וקם וגו',תניא א"ר אליעזר בר' יוסי בדבר זה זייפתי ספרי מינים שהיו אומרים אין תחיית המתים מן התורה אמרתי להן זייפתם תורתכם ולא העליתם בידכם כלום שאתם אומרים אין תחיית המתים מן התורה הרי הוא אומר (במדבר טו, לא) הכרת תכרת הנפש ההיא עונה בה הכרת תכרת בעולם הזה עונה בה לאימת לאו לעולם הבא,א"ל רב פפא לאביי ולימא להו תרוייהו מהכרת תכרת אינהו הוו אמרי ליה דברה תורה כלשון בני אדם,כתנאי הכרת תכרת הכרת בעולם הזה תכרת לעולם הבא דברי ר"ע אמר לו ר' ישמעאל והלא כבר נאמר (במדבר טו, ל) את ה' הוא מגדף ונכרתה וכי שלשה עולמים יש אלא ונכרתה בעולם הזה הכרת לעולם הבא הכרת תכרת דברה תורה כלשון בני אדם,בין ר' ישמעאל ובין ר"ע עונה בה מאי עבדי ביה לכדתניא יכול אפילו עשה תשובה ת"ל עונה בה לא אמרתי אלא בזמן שעונה בה,שאלה קליאופטרא מלכתא את ר"מ אמרה ידענא דחיי שכבי דכתיב (תהלים עב, טז) ויציצו מעיר כעשב הארץ אלא כשהן עומדין עומדין ערומין או בלבושיהן עומדין אמר לה ק"ו מחיטה ומה חיטה שנקברה ערומה יוצאה בכמה לבושין צדיקים שנקברים בלבושיהן על אחת כמה וכמה,א"ל קיסר לרבן גמליאל אמריתו דשכבי חיי הא הוו עפרא ועפרא מי קא חיי | 90b. b And it is written: “And it was for him so, and the people trampled him in the gate, and he died” /b (II Kings 7:20). The Gemara challenges: b Perhaps /b it was b the curse of Elisha /b that b caused /b the officer to die in that manner, not the principle of punishment measure for measure for his lack of belief, b as Rav Yehuda says /b that b Rav says: The curse of a Sage, even /b if b baseless, comes /b to be fulfilled? This is all the more so true concerning the curse of Elisha, which was warranted. The Gemara answers: b If so, let the verse write: And they trampled him and he died. What /b does the term b “in the gate” /b serve to teach? It teaches that he died b over matters /b relating b to the gate [ i sha’ar /i ]. /b It was for the cynical dismissal of the prophecy of Elisha that the officer voiced at the city gate that he was punished measure for measure and was trampled at the city gate.,§ b Rabbi Yoḥa says: From where /b is the b resurrection of the dead /b derived b from the Torah? /b It is derived from this verse, b as it is stated /b with regard to i teruma /i of the tithe: b “And you shall give the i teruma /i of the Lord to Aaron the priest” /b (Numbers 18:28). b And does Aaron exist forever /b so that one can fulfill the mitzva by giving him the i teruma /i of the tithe? b But is it not /b so that Aaron b did not enter Eretz Yisrael, /b the only place b where /b the people would b give him i teruma /i ? Rather, /b the verse b teaches that /b Aaron is destined b to live in the future and the Jewish people /b will b give him i teruma /i . From here /b it is derived that b the resurrection of the dead is from the Torah. /b , b The school of Rabbi Yishmael taught /b a different derivation from this verse. From the term b “to Aaron” /b one derives that i teruma /i must be given to a priest b like Aaron; just as Aaron is one devoted to the meticulous observance of mitzvot, particularly those relating to ritual purity, i teruma /i , and tithes [ i ḥaver /i ], so too /b one gives i teruma /i to b his descendants /b who are b i ḥaverim /i . /b , b Rabbi Shmuel bar Naḥmani says /b that b Rabbi Yonatan says: From where /b is it derived b that one does not give i teruma /i to a priest /b who is b an i am ha’aretz /i ? /b It is derived from a verse, b as it is stated: “And he commanded the people who dwelled in Jerusalem to give the portion of the priests and of the Levites, so that they may firmly adhere to the Torah of the Lord” /b (II Chronicles 31:4). b Everyone who firmly adheres to the Torah of the Lord has a portion, and anyone who does not firmly adhere to the Torah of the Lord does not have a portion. /b , b Rav Aḥa bar Adda says /b that b Rav Yehuda says: /b With regard to b anyone who gives i teruma /i to a priest /b who is b an i am ha’aretz /i , it is as though he placed /b the i teruma /i b before a lion. Just as /b with regard to b a lion, /b there is b uncertainty /b whether it will b maul /b its prey b and eat /b it, and b uncertainty /b whether it will b not maul /b its prey b and /b instead b eat /b it alive, b so too, /b with regard to b a priest /b who is b an i am ha’aretz /i /b to whom one gives i teruma /i , there is b uncertainty /b whether he will b eat it in purity, /b and there is b uncertainty /b whether he will b eat it in impurity, /b thereby violating a prohibition by Torah law., b Rabbi Yoḥa says: /b One who gives i teruma /i to a priest who is an i am ha’aretz /i b even causes /b the priest’s b death, as it is stated /b with regard to i teruma /i : b “And die therefore if they profane it” /b (Leviticus 22:9). Priests who partake of i teruma /i in a state of ritual impurity profane it and are liable to be punished with death at the hand of Heaven. b The school of Rabbi Eliezer ben Ya’akov taught: /b By giving i teruma /i to a priest who is an i am ha’aretz /i , b one also brings upon him a sin of guilt, /b i.e., a sin that will lead to additional sins, b as it is stated: “And so bring upon them a sin of guilt when they eat their sacred items” /b (Leviticus 22:16).,§ b It is taught /b in a i baraita /i that b Rabbi Simai says: From where /b is b resurrection of the dead /b derived b from the Torah? /b It is derived from a verse, b as it is stated /b with regard to the Patriarchs: b “I have also established My covet with them to give to them the land of Canaan” /b (Exodus 6:4). The phrase: To give b to you /b the land of Canaan, b is not stated, /b as the meaning of the verse is not that God fulfilled the covet with the Patriarchs when he gave the land of Canaan to the children of Israel; b rather, /b it is stated: “To give b to them /b the land of Canaan,” meaning to the Patriarchs themselves. b From here /b is it derived that b the resurrection of the dead is from the Torah, /b as in the future the Patriarchs will come to life and inherit the land.,The Gemara records a mnemonic for those cited in the upcoming discussion: b i Tzadi /i , i dalet /i , i kuf /i ; i gimmel /i , i mem /i ; i gimmel /i , i shin /i , i mem /i ; i kuf /i , i mem /i .Heretics asked Rabban Gamliel: From where /b is it derived b that the Holy One, Blessed be He, revives the dead? /b Rabban Gamliel b said to them /b that this matter can be proven b from the Torah, from the Prophets, and from Writings, but they did not accept /b the proofs b from him. /b ,The proof b from the Torah /b is b as it is written: “And the Lord said to Moses, behold, you shall lie with your fathers and arise” /b (Deuteronomy 31:16). The heretics b said to him: But perhaps /b the verse should be divided in a different manner, and it should be read: “Behold, you shall lie with your fathers, b and this people will arise and stray /b after the foreign gods of the land.”,The proof b from the Prophets /b is b as it is written: “Your dead shall live, my corpse shall arise. Awake and sing, you that dwell in the dust, for your dew is as the dew of vegetation, and the land shall cast out the dead” /b (Isaiah 26:19). The heretics said to him: b But perhaps /b the prophecy was fulfilled with b the dead that Ezekiel revived. /b No proof may be cited from that verse with regard to any future resurrection.,The proof b from Writings /b is b as it is written: “And your palate is like the best wine that glides down smoothly for my beloved, moving gently the lips of those that sleep” /b (Song of Songs 7:10), indicating that the dead will ultimately rise and speak. The heretics said to him: b But perhaps merely their lips will move, in accordance with /b the opinion of b Rabbi Yoḥa, as Rabbi Yoḥa says in the name of Rabbi Shimon ben Yehotzadak: Anyone in whose name a i halakha /i is stated in this world, his lips move in the grave /b as if repeating the statement cited in his name, b as it is stated: “Moving gently the lips of those that sleep.” /b No proof may be cited from that verse, as it is unrelated to resurrection.,This exchange continued b until /b Rabban Gamliel b stated to them this verse: /b “That your days may be multiplied, and the days of your children, upon the land b that the Lord took an oath to your forefathers to give them” /b (Deuteronomy 11:21). The phrase: b To /b give b you, is not stated; rather, /b it is stated: b “To /b give b them,” /b to the Patriarchs themselves, as in the future the Patriarchs will come to life and inherit the land. b From here resurrection of the dead /b is derived b from the Torah. /b , b And there are those who say /b that it is b from this /b following b verse /b that b he said to them /b his ultimate proof: b “But you who cleave to the Lord your God every one of you is alive this day” /b (Deuteronomy 4:4). Wasn’t it b obvious /b with regard to the children of Israel whom God was addressing, that b “every one of you is alive this day”? Rather, /b the meaning of the verse is: b Even on the day when everyone is dead you will live; just as today every one of you is alive, so too, in the World-to-Come every one of you /b will be b alive. /b , b The Romans asked Rabbi Yehoshua ben Ḥaya: From where /b is it derived b that the Holy One, Blessed be He, revives the dead, and /b from where is it derived that b He knows what is destined to be? /b Rabbi Yehoshua ben Ḥaya b said to them: Both of those /b matters are derived b from this verse, as it is stated: “And the Lord said to Moses, Behold, you shall lie with your fathers and arise; this people will go astray” /b (Deuteronomy 31:16). This indicates that Moses will die and then arise from the dead and that the Holy One, Blessed be He, knows what the children of Israel are destined to do.,The Romans asked: b But perhaps /b the verse should be divided in a different manner, and it should be read: “Behold, you shall lie with your fathers b and this people will arise and go astray /b after the foreign gods of the land.” Rabbi Yehoshua ben Ḥaya b said to them: Take at least /b a response to b half /b of your question b in your hands /b from that verse, b that /b God b knows what is destined to be. /b The Gemara comments: b It was also stated /b on a similar note by an i amora /i citing a i tanna /i , as b Rabbi Yoḥa says in the name of Rabbi Shimon ben Yoḥai: From where /b is it derived b that the Holy One, Blessed be He, revives the dead, and /b from where is it derived that b He knows what is destined to be? /b It is derived from a verse, b as it is stated: “Behold, you shall lie with your fathers and arise.” /b , b It is taught /b in a i baraita /i that b Rabbi Eliezer, son of Rabbi Yosei, says: With this /b following b matter, I refuted the books of the Samaritans, as they would say /b that b there is no /b source for b the resurrection of the dead from the Torah. I said to them: You falsified your torah and you accomplished nothing, as you say there is no /b source for b the resurrection of the dead from the Torah, /b and the Torah b states: “That soul shall be excised; his iniquity shall be upon him” /b (Numbers 15:31). You interpret the phrase “that soul b shall be excised” /b to mean that a sinner will be punished with death b in this world. /b If so, with regard to the phrase b “his iniquity shall be upon him,” for when /b is that destined to be? Is it b not for the World-to-Come, /b i.e., the world as it will exist after the resurrection of the dead? Apparently, there is a World-to-Come and there is an allusion to it in the Torah., b Rav Pappa said to Abaye: And let /b Rabbi Eliezer, son of Rabbi Yosei, b say to /b the Samaritans that b both of those /b matters can be derived b from /b the phrase b “shall be excised [ i hikkaret tikkaret /i ].” /b “ i Hikkaret /i ” indicates that the sinner is excised from this world, and “ i tikkaret /i ” indicates that the sinner is excised from the World-to-Come. Abaye answered: Rabbi Eliezer, son of Rabbi Yosei, preferred not to cite proof from the compound verb, because the Samaritans b would say: The Torah spoke in the language of people, /b and the compound verb is merely a stylistic flourish.,The Gemara notes: These derivations of Rabbi Eliezer and Rav Pappa are b parallel /b to a dispute between b i tanna’im /i /b with regard to b “ i hikkaret tikkaret /i ,” /b as follows: b “ i Hikkaret /i ” /b indicates that the sinner is excised b in this world, /b and b “ i tikkaret /i ” /b indicates that the sinner is excised b in the World-to-Come; /b this is b the statement of Rabbi Akiva. Rabbi Yishmael said to him: Isn’t it already stated /b in the previous verse: b “That person that blasphemes the Lord, that soul shall be excised [ i venikhreta /i ]” /b (Numbers 15:30), b and are there three worlds /b from which the sinner is excised? b Rather, /b from the term b “ i venikhreta /i ” /b it is derived that the sinner is excised b in this world, /b from b “ i hikkaret /i ” /b it is derived that the sinner is excised b in the World-to-Come, /b and from the compound verb b “ i hikkaret tikkaret /i ” /b nothing is derived, as b the Torah spoke in the language of people. /b ,The Gemara asks: According to b both Rabbi Yishmael and Rabbi Akiva, what do they do with, /b i.e., what do they derive from, the phrase b “His iniquity shall be upon him”? /b The Gemara answers: That phrase is necessary b for that /b derivation b which is taught /b in a i baraita /i : One b might /b have thought that the sinner is excised b even /b after b he repented. /b Therefore, b the verse states: “His iniquity shall be upon him.” /b God states: b I said /b that the sinner will be excised b only when his iniquity /b remains b upon him. /b ,§ The Gemara relates: b Queen Cleopatra asked Rabbi Meir /b a question. b She said: I know that the dead will live, as it is written: “And may they blossom out of the city like grass of the earth” /b (Psalms 72:16). Just as grass grows, so too, the dead will come to life. b But when they arise, /b will they b arise naked or /b will b they arise with their garments? /b Rabbi Meir b said to her: /b It is derived b i a fortiori /i from wheat. If wheat, which is buried naked, /b meaning that the kernel is sown without the chaff, b emerges with several garments /b of chaff, b all the more so /b will b the righteous, who are buried with their garments, /b arise with their garments.,The Roman b emperor said to Rabban Gamliel: You say that the dead will live. Aren’t they dust? And does dust come to life? /b |
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93. Babylonian Talmud, Rosh Hashanah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 565| 24b. של חמשה ושל ששה ושל שמונה ושל שבעה לא יעשה אפי' של שאר מיני מתכות רבי יוסי בר יהודה אומר אף של עץ לא יעשה כדרך שעשו מלכי בית חשמונאי,אמרו לו משם ראייה שפודין של ברזל היו וחיפום בבעץ העשירו עשאום של כסף חזרו העשירו עשאום של זהב,ושמשין שאי אפשר לעשות כמותן מי שרי והתניא (שמות כ, יט) לא תעשון אתי לא תעשון כדמות שמשיי המשמשין לפני במרום אמר אביי לא אסרה תורה אלא דמות ארבעה פנים בהדי הדדי,אלא מעתה פרצוף אדם לחודיה תשתרי אלמה תניא כל הפרצופות מותרין חוץ מפרצוף אדם א"ר הונא בריה דרב אידי מפרקיה דאביי שמיעא לי לא תעשון אתי לא תעשון אותי,ושאר שמשין מי שרי והא תניא לא תעשון אתי לא תעשון כדמות שמשיי המשמשין לפני במרום כגון אופנים ושרפים וחיות הקודש ומלאכי השרת אמר אביי לא אסרה תורה אלא שמשין שבמדור העליון,ושבמדור התחתון מי שרי והתניא (שמות כ, ג) אשר בשמים לרבות חמה ולבנה כוכבים ומזלות ממעל לרבות מלאכי השרת כי תניא ההיא לעבדם,אי לעבדם אפילו שלשול קטן נמי אין ה"נ דתניא (שמות כ, ג) אשר בארץ לרבות הרים וגבעות ימים ונהרות אפיקים וגאיות מתחת לרבות שלשול קטן,ועשייה גרידתא מי שרי והתניא לא תעשון אתי לא תעשון כדמות שמשיי המשמשין לפני כגון חמה ולבנה כוכבים ומזלות,שאני ר"ג דאחרים עשו לו והא רב יהודה דאחרים עשו לו וא"ל שמואל לרב יהודה שיננא סמי עיניה דדין,התם חותמו בולט הוה ומשום חשדא כדתניא טבעת חותמו בולט אסור להניחה ומותר לחתום בה חותמו שוקע מותר להניחה ואסור לחתום בה,ומי חיישינן לחשדא והא ההיא בי כנישתא דשף ויתיב בנהרדעא דהוה ביה אנדרטא והוו עיילי רב ושמואל ואבוה דשמואל ולוי ומצלו התם ולא חיישי לחשדא רבים שאני,והא ר"ג יחיד הוא כיון דנשיא הוא שכיחי רבים גביה איבעית אימא דפרקים הוה,ואיבעית אימא להתלמד עבד וכתיב (דברים יח, ט) לא תלמד לעשות אבל אתה למד להבין ולהורות:, big strongמתני׳ /strong /big מעשה שבאו שנים ואמרו ראינוהו שחרית במזרח | 24b. a candelabrum b of five or of six or of eight /b lamps. b But one may not fashion /b a candelabrum with b seven /b lamps b even /b if he constructs it b from other kinds of metal /b rather than gold, as in exigent circumstances the candelabrum in the Temple may be fashioned from other metals. b Rabbi Yosei bar Yehuda says: Also, one may not fashion /b a candelabrum b of wood, in the manner that the kings of the Hasmonean monarchy fashioned /b it. When they first purified the Temple they had to prepare the candelabrum out of wood, as no other material was available. Since this candelabrum is fit for the Temple, it is prohibited to fashion one of this kind for oneself.,The other Sages b said to /b Rabbi Yosei bar Yehuda: b From there /b you seek to bring b a proof? /b There the branches of the candelabrum b were /b comprised of b spits [ i shippudin /i ] of iron and they covered them with tin. /b Later, when b they grew richer /b and could afford a candelabrum of higher-quality material, b they fashioned them from silver. /b When b they grew even richer, they fashioned them from gold. /b Still, Abaye proves from this i baraita /i that the prohibition against forming an image applies only to items that can be reconstructed in an accurate manner. Since this is not possible in the case of the moon, Rabban Gamliel’s forms were permitted.,The Gemara asks: b And is it /b really b permitted /b to form images of b those attendants /b concerning b which it is impossible to reproduce their likeness? Isn’t it taught /b in a i baraita /i that the verse: b “You shall not make with Me /b gods of silver” (Exodus 20:19), comes to teach: b You shall not make images of My attendants that serve before Me on high. /b Apparently, this includes the sun and the moon. b Abaye said: /b This does not include the sun and the moon, as b the Torah prohibited only /b the fashioning of b an image of /b all b four faces /b of the creatures of the Heavenly Chariot b together /b (see Ezekiel, chapter 1). However, all other images, which are not the likeness of the ministering angels, are permitted.,The Gemara raises a difficulty: b However, if /b that is b so, let /b the fashioning of an image of b a human face [ i partzuf /i ] alone be permitted. Why, /b then, b is it taught /b in a i baraita /i : b All faces are permitted /b for ornamental purposes, b except for the face of a person? Rav Huna, son of Rav Idi, said: From a lecture of Abaye I heard /b that there is a different reason why one may not form an image of a human face, as the verse states: b “You shall not make with Me [ i iti /i ]” /b (Exodus 20:19). This can be read as: b You shall not make Me [ i oti /i ]. /b Since man is created in the image of God, it is prohibited to form an image of a human being.,The Gemara asks: b And is it permitted /b to form images of b other attendants? Isn’t it taught /b in another i baraita /i that the verse: b “You shall not make with Me /b gods of silver” (Exodus 20:19), teaches that b you shall not make images of My attendants that serve before Me on high, for example, i ofanim /i and seraphim and the sacred i ḥayyot /i and the ministering angels. Abaye said: The Torah prohibited only /b those b attendants that are /b found b in the upper Heaven, /b i.e., the supreme angels in the highest firmament, but not the celestial bodies, e.g., the sun and the moon, despite the fact that they too are located in heaven.,The Gemara raises another difficulty: b And is it permitted /b to form images of b those /b bodies found b in the lower heaven? Isn’t it taught /b in a i baraita /i : “You shall not make for yourself any graven image, nor any manner of likeness, of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth” (Exodus 20:3). The phrase b “that is in heaven” /b comes b to include /b the b sun, /b the b moon, /b the b stars, and /b the b constellations. /b The term b “above” /b serves b to include the ministering angels. /b Apparently, it is prohibited to form an image even of the celestial bodies found in the lower Heaven. The Gemara answers: b When that /b i baraita /i b is taught, /b it is in reference to the prohibition b against worshipping them. /b However, there is no prohibition against forming an image in their likeness.,The Gemara asks: b If /b that i baraita /i is referring to b the prohibition against worshipping them, /b then b even a tiny worm /b should b also /b be prohibited. The Gemara answers: b Yes, it is indeed so, as it is taught /b in the same i baraita /i with regard to the continuation of the verse, b “in the earth” /b comes b to include mountains and hills, seas and rivers, streams and valleys; “beneath” /b comes b to include a tiny worm. /b If so, it is indeed possible to explain that the entire i baraita /i is referring to the prohibition against idol worship.,The Gemara raises yet another objection: b And is the mere fashioning /b of images of the celestial bodies b permitted? Isn’t it taught /b in another i baraita /i : b “You shall not make with Me /b gods of silver” (Exodus 20:19). This verse teaches that b you shall not make images of My attendants that serve before Me, for example /b the b sun, /b the b moon, /b the b stars and /b the b constellations. /b This is explicit proof that it is prohibited to form images of the sun and the moon; consequently, the solution proposed by Abaye is rejected, leaving the difficulty with Rabban Gamliel’s diagram unresolved.,The Gemara proposes an alternative resolution: The case of b Rabban Gamliel is different, as others, /b i.e., gentiles, b fashioned /b those images b for him, /b and it is prohibited only for a Jew to fashion such images; there is no prohibition against having them in one’s possession. The Gemara raises a difficulty: b But /b there is the case of b Rav Yehuda, as others fashioned for him /b a seal in the form of a human being, b and Shmuel said to Rav Yehuda, /b who was his student: b Sharp-witted one, blind this one’s eyes, /b i.e., disfigure the image, as it is prohibited even to have the image of a human being in one’s possession.,The Gemara answers: b There, /b in the case of Rav Yehuda, b his was a protruding seal, /b i.e., the image projected from the ring, and Shmuel prohibited it b due to /b the potential b suspicion /b that he had an object of idol worship in his hand. b As it is taught /b in a i baraita /i : With regard to b a ring, /b if b its seal protrudes it is prohibited to place it /b on one’s finger, due to the suspicion of idol worship, b but it is permitted to seal /b objects b with it. /b In this case, the act of sealing creates an image that is sunken below the surface, which is not prohibited. However, if b its seal is sunken, it is permitted to place it /b on one’s finger, b but it is prohibited to seal /b objects b with it, /b as that creates a protruding image.,The Gemara asks: b And are we concerned about /b arousing b suspicion /b in a case of this kind? b But /b what about that b certain synagogue that had been /b destroyed in Eretz Yisrael and its stones were b relocated and /b it was rebuilt so that it b sat in Neharde’a, /b and b there was a statue [ i andarta /i ] /b of the king b in it. And /b nevertheless b Rav and Shmuel and Shmuel’s father and Levi would /b all b enter and pray there and they were not concerned about /b arousing b suspicion. /b The Gemara answers: When b many /b Jews are present it b is different, /b as a large group is not suspected of having idolatrous intentions. Rather, it is assumed that the statue is there exclusively for purposes of ornamentation.,The Gemara asks: b But isn’t Rabban Gamliel an individual? /b According to this reasoning, his images of the moon should have been prohibited, as they would have aroused suspicion. The Gemara answers: b Since he is the i Nasi /i , /b the head of the Great Sanhedrin, b many /b people b were /b always b found with him, /b and therefore there was no room for suspicion. The Gemara suggests an alternative answer: b If you wish, say /b that these images were not whole; rather, they b were /b formed b from pieces /b of images that had to be put together. Only complete images are prohibited.,The Gemara suggests yet another answer: b If you wish, say: /b Rabban Gamliel b did /b this b to teach himself, /b which is not prohibited, as b it is written: “You shall not learn to do /b after the abominations of those nations” (Deuteronomy 18:9), which indicates: b However, you may learn to understand and to teach. /b In other words, it is permitted to do certain things for the sake of Torah study which would otherwise be prohibited., strong MISHNA: /strong There was b an incident /b in b which two /b witnesses b came /b to testify about the new moon, b and they said: We saw /b the waning moon b in the morning in the east, /b |
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94. Babylonian Talmud, Pesahim, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 132| 4a. רב בר אחוה דר' חייא ובר אחתיה כי סליק להתם אמר ליה אייבו קיים אמר ליה אימא קיימת אמר ליה אימא קיימת אמר ליה אייבו קיים,אמר ליה לשמעיה חלוץ לי מנעלי והוליך כלי אחרי לבית המרחץ שמע מינה תלת ש"מ אבל אסור בנעילת הסנדל ושמע מינה שמועה רחוקה אינה נוהגת אלא יום אחד ושמע מינה מקצת היום ככולו,ההוא דאמר דונו דיני אמרי שמע מינה מדן קאתי דכתיב (בראשית מט, טז) דן ידין עמו כאחד שבטי ישראל,ההוא דהוה קא אזיל ואמר אכיף ימא אסיסני ביראתא בדקו ואשכחוהו דמזבולן קאתי דכתיב (בראשית מט, יג) זבולון לחוף ימים ישכון:,והשתא דקיימא לן דלכולי עלמא אור אורתא הוא מכדי בין לרבי יהודה ובין לר' מאיר חמץ אינו אסור אלא משש שעות ולמעלה ונבדוק בשית,וכי תימא זריזין מקדימין למצות נבדוק מצפרא דכתיב (ויקרא יב, ג) וביום השמיני ימול בשר ערלתו ותניא כל היום כולו כשר למילה אלא שזריזין מקדימים למצות שנאמר (בראשית כב, ג) וישכם אברהם בבקר,אמר רב נחמן בר יצחק בשעה שבני אדם מצויין בבתיהם ואור הנר יפה לבדיקה,אמר אביי הילכך האי צורבא מרבנן לא לפתח בעידניה באורתא דתליסר דנגהי ארבסר דלמא משכא ליה שמעתיה ואתי לאימנועי ממצוה,בעו מיניה מרב נחמן בר יצחק המשכיר בית לחברו בארבעה עשר על מי לבדוק על המשכיר לבדוק דחמירא דידיה הוא או דלמא על השוכר לבדוק דאיסורא ברשותיה קאי ת"ש המשכיר בית לחברו על השוכר לעשות לו מזוזה,התם הא אמר רב משרשיא מזוזה חובת הדר היא הכא מאי אמר להו רב נחמן בר יצחק תנינא המשכיר בית לחברו אם עד שלא מסר לו מפתחות חל ארבעה עשר על המשכיר לבדוק ואם משמסר לו מפתחות חל ארבעה עשר על השוכר לבדוק,בעו מיניה מרב נחמן בר יצחק המשכיר בית לחברו בארבעה עשר חזקתו בדוק או אין חזקתו בדוק למאי נ"מ לישייליה דליתיה להאי דלשיוליה לאטרוחי להאי מאי,אמר להו רב נחמן בר יצחק תניתוה הכל נאמנים על ביעור חמץ אפילו נשים אפילו עבדים אפילו קטנים מאי טעמא מהימני | 4a. The Gemara relates: b Rav /b was b the son of Rabbi Ḥiyya’s /b half b brother and the son of /b Rabbi Ḥiyya’s half b sister, /b as Ayevu, Rav’s father, married his own stepsister, Imma. b When /b Rav b ascended there, /b to Eretz Yisrael, Rabbi Ḥiyya b said to /b Rav: b Is /b your father, b Ayevu, alive? He said to him, /b replying with a question: b Is /b your sister, b Imma, alive? He said to him: /b Indeed, b is Imma alive? He said to him: Is Ayevu alive? /b Upon hearing this, Rabbi Ḥiyya understood that both Ayevu and Imma had passed away, and Rav did not wish to say so explicitly.,Rabbi Ḥiyya b said to his attendant: Remove my shoes and carry my garments after me to the bathhouse. /b The Gemara comments: b Learn from /b Rabbi Ḥiyya’s instructions b three /b i halakhot /i . b Learn from it /b that b wearing shoes /b is b prohibited /b for b a mourner, /b which is why he instructed his servant to remove his shoes. b And learn from it /b that for b distant tidings /b mourning b is practiced only one day. /b One who receives tidings of the death of a relative more than thirty days after he died, does not mourn for seven days. The i halakhot /i of mourning apply for only a single day. b And learn from it /b that with regard to the i halakhot /i of mourning, the legal status of b part of the day is like /b that b of an entire /b day. The Gemara derives this i halakha /i from the fact that Rabbi Ḥiyya removed his shoes and immediately thereafter went to the bathhouse, an act that is prohibited for a mourner. He was permitted to do so because the restrictions of the mourning period were no longer in effect after briefly going without shoes.,With regard to the precision required in language, the Gemara relates: b A certain /b man b would /b regularly b say /b whenever involved in conflict: b Adjudicate my case [ i dunu dini /i ]. /b The Sages b said: Learn from it /b that b he descends from /b the tribe of b Dan, as it is written: “Dan will judge [ i yadin /i ] his people like one of the tribes of Israel” /b (Genesis 49:16). He expressed himself that way due to his lineage.,The Gemara relates a similar incident: b A certain /b man b would /b regularly b walk and say: The bushes on the seashore are cypresses /b ( i ge’onim /i ), i.e., items located by the sea are more beautiful than those found in other places. b They examined /b his lineage b and found that he descends from /b the tribe of b Zebulun, as it is written: “Zebulun shall dwell by the seashore” /b (Genesis 49:13). That explains his love of all things close to the sea.,The Gemara returns to the issue of the search for leaven. b And now that we maintain that everyone agrees /b the word b i or /i /b in the mishna b is evening, /b consider the following: b After all, both according to /b the opinion of b Rabbi Yehuda and according to /b that of b Rabbi Meir, /b who disagree with regard to the deadline decreed by the Sages to remove all leaven, b it is prohibited /b to derive benefit from b leavened bread /b by Torah law b only from the sixth hour /b of the day b and onward. And /b if so, b let us search /b for leaven at b six /b hours of the day, and eliminate the leaven at that point., b And lest you say /b that this i halakha /i is in accordance with the principle that b the vigilant are early /b in the performance b of mitzvot, let us search in the morning. /b The principle: The vigilant are early in the performance of mitzvot, is derived, b as it is written: “And on the eighth day the flesh of his foreskin shall be circumcised” /b (Leviticus 12:3). b And it was taught /b in a i baraita /i : b The entire day is suitable for /b performance of the mitzva of b circumcision; however, the vigilant are early /b in the performance b of mitzvot, /b and circumcise in the morning. b As it is stated /b with regard to the binding of Isaac: b “And Abraham arose early in the morning” /b (Genesis 22:3) after hearing God’s command. This indicates that Abraham arose early in his eagerness to perform God’s commandment.,The Gemara cites an answer to its initial question of why the search for leaven is not conducted in the morning. b Rav Naḥman bar Yitzḥak said: /b One searches for leaven b in /b the evening as it is b a time when people are found in their homes, /b and they have the opportunity to perform the search. b And /b furthermore, b the light of the lamp is favorable for /b conducting a b search /b specifically at night. As the search is conducted with a lamp, it is preferable to search at night., b Abaye said: Therefore, /b in light of the above i halakha /i , b a Torah scholar should not begin his /b regularly scheduled b period /b of Torah study b in the evening /b at the conclusion b of the thirteenth /b of Nisan b that /b is b the evening of the fourteenth, /b as b perhaps he will become engrossed in the i halakha /i /b he is studying b and will come to be prevented from /b performing the b mitzva /b of searching for leaven., b They raised a dilemma before Rav Naḥman bar Yitzḥak: /b With regard to b one who lets a house to another on the fourteenth /b of Nisan, b upon whom /b is it incumbent b to search /b for leaven? Is it incumbent b upon the lessor to search /b for leaven, b as the leavened bread is his; or /b is it b perhaps /b incumbent b upon the lessee to search, as the /b source of the b prohibition is in his domain /b since he will be living in the house during Passover? He answered: b Come /b and b hear /b an answer from a i baraita /i : With regard to b one who lets a house to another, /b the obligation is b upon the lessee to affix a i mezuza /i for it. /b Apparently, the person renting the house is obligated to perform the mitzvot connected to the house.,The Gemara rejects this proof: b There, /b in the case of i mezuza /i , b didn’t Rav Mesharshiya say: /b Affixing b a i mezuza /i is the obligation of the resident? /b The fact is that the owner of an uninhabited house is not obligated to affix a i mezuza /i to its doors. If so, the question remains, b what is /b the i halakha /i b here? Rav Naḥman bar Yitzḥak said to them /b that b we /b already b learned /b the resolution to this dilemma in a i baraita /i : b One who rents a house to another, if before he delivered the keys to /b the renter b the fourteenth /b of Nisan b began, /b the obligation is b upon the lessor to search /b for leaven. b And if /b it was b after he delivered the keys to him /b that b the fourteenth began, /b the obligation is b upon the lessee to search /b for leaven., b They raised /b another b dilemma before Rav Naḥman bar Yitzḥak: /b With regard to b one who lets a house to another on the fourteenth /b of Nisan, is b its presumptive status /b that it has been b searched or /b is b it not its presumptive status that it has been searched? /b The Gemara asks: b What is the practical difference /b between these possibilities? b Let him ask /b the owner of the house. The Gemara responds: The situation here is one b where /b the owner is b not /b here b to ask him. /b The dilemma is whether or not b to impose upon /b the renter to search for the leaven. b What is /b the i halakha /i ?, b Rav Naḥman bar Yitzḥak said to them /b that b we /b already b learned /b the resolution to this dilemma based on a related i baraita /i : b Everyone is believed /b to provide testimony b about the elimination of leavened bread; even women, even slaves, /b and b even minors. /b Although these people are typically not relied upon to deliver testimony, they are believed when they provide testimony that they have eliminated leaven. The Gemara asks: b What is the reason /b that b they are believed? /b |
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95. Babylonian Talmud, Niddah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •r. joshua b. r. Ḥananiah •r. joshua b. r. ḥananiah Found in books: Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 163| 69b. ותמני לזיבה אתאי קמן בלילותא יהבינן לה תמני לנדה ושב לזיבה,זיבה תמני בעיא אלא אידי ואידי שב לנדה ותמני לזיבה,בלילותא תמני לנדה בעי,זיבה דפסיקא ליה דלא שנא כי אתיא קמן ביממא לא שנא כי אתיא קמן בליליא חשיב לה נדה דלא פסיקא ליה דכי אתיא קמן בלילותא בעי תמני ביממא לא קבעי תמני לא קחשיב לה,ואי ס"ד ספורין לפנינו בעינן כל הני טבילות למה לי תספור ז' והדר תטבול אלא לאו שמע מינה רבנן היא דאמרי לא בעינן ספורין לפנינו,אמר ליה רב אחא בריה דרב יוסף לרב אשי לאו תרוצי קמתרצינן לה תריץ ואימא הכי ספרתי ואיני יודעת כמה ספרתי אם בימי נדה ספרתי ואם בימי זיבה ספרתי מטבילין אותה ט"ו טבילות,ספרתי ואיני יודעת כמה ספרתי חד יומא מיהא אי אפשר דלא ספרה חסרה לה טבילה,אלא אימא איני יודעת אם ספרתי אם לא ספרתי, big strongמתני׳ /strong /big הזב והזבה והנדה והיולדת והמצורע שמתו מטמאין במשא עד שימוק הבשר עובד כוכבים שמת טהור מלטמא,בית שמאי אומרים כל הנשים מתות נדות וב"ה אומרים אין נדה אלא שמתה נדה, big strongגמ׳ /strong /big מאי במשא אילימא במשא ממש אטו כל מת מי לא מטמא במשא,אלא מאי במשא באבן מסמא,דכתיב (דניאל ו, יח) והיתית אבן חדא ושומת על פום גובא,מאי טעמא אמר רב גזרה שמא יתעלפה,תנא משום ר' אליעזר אמרו עד שיבקע כריסו,עובד כוכבים שמת [כו'] תניא אמר רבי מפני מה אמרו עובד כוכבים שמת טהור מלטמא במשא לפי שאין טומאתו מחיים מדברי תורה אלא מדברי סופרים,ת"ר שנים עשר דברים שאלו אנשי אלכסנדריא את רבי יהושע בן חיננא ג' דברי חכמה ג' דברי הגדה ג' דברי בורות ג' דברי דרך ארץ,ג' דברי חכמה הזב והזבה והנדה והיולדת והמצורע שמתו עד מתי מטמאין במשא אמר להן עד שימוק הבשר,בת משולחת מה היא לכהן,מי אמרינן קל וחומר ומה אלמנה לכ"ג שאין איסורה שוה בכל בנה פגום זו שאיסורה שוה בכל אינו דין שבנה פגום או דילמא מה לאלמנה לכהן גדול שהיא עצמה מתחללת,אמר להן | 69b. b And /b she requires b eight /b immersions during the day to purify her b from /b her b i ziva /i , /b as it is possible that she experienced bleeding for three consecutive days, rendering her a greater i zava /i , and one of those was on this day that she came before the court, and it is also possible that the day she arrived she did not experience bleeding, and she was a i zava /i during her last clean day and had to immerse that day. If b she comes before us at night, we give her eight /b immersions to purify herself b from her menstruation, /b including one on the night that she comes before the court, b and seven /b immersions during the day to purify herself b from /b her b i ziva /i . /b ,The Gemara raises a difficulty: With regard to her b i ziva /i , /b she still b requires eight /b immersions. Since it is possible that she experienced bleeding for the third day on the day before coming to the court, she might be a greater i zava /i , who starts her clean days only the day after she arrived. In addition, any of the first seven days may be the last clean day, on which she has to immerse herself. The Gemara answers: b Rather, /b in both b this /b case b and that /b case she requires b seven /b immersions to purify herself b from /b the impurity of b menstruation, and eight /b immersions to purify herself b from /b the impurity of b i ziva /i . /b ,The Gemara raises a further difficulty: If the woman comes b at night /b to the court, she b requires eight /b immersions to purify herself b from /b her impurity of b menstruation. /b Why does the i baraita /i require her to immerse a total of only fifteen times when there are cases where she must immerse sixteen times?,The Gemara answers: With regard to purifying herself from the impurity of b i ziva /i , which /b can be taught in b a distinct /b manner, b as there is no difference whether she comes before us during the day /b and b there is no difference whether she comes before us at night, /b the i baraita /i b counts /b the fixed amount of eight immersions. By contrast, with regard to purifying herself from b menstruation, which /b the i tanna /i b cannot /b teach in b a distinct /b manner, b as when she comes before us at night she requires eight /b immersions but if she comes before us b during the day /b she does b not require eight /b immersions, the i tanna /i b did not count /b both options, but mentioned only seven immersions, which is the minimum number required.,The Gemara returns to the initial purpose of this discussion, which was to indicate that the Rabbis do not require all seven days of counting before the court. b And if it enters your mind /b that b we require /b seven days of b counting before us, why do I /b need b all of these immersions? She /b should b count seven /b clean days b and /b only b afterward immerse. Rather, /b must one b not conclude from this /b that the i baraita /i b is /b in accordance with the opinion of b the Rabbis, /b who disagree with Rabbi Akiva and b who say /b that b we do not require /b seven days of b counting before us? /b , b Rav Aḥa, son of Rav Yosef, said to Rav Ashi, /b in rejection of this proof: But b didn’t you resolve /b a difficulty in the i baraita /i ? Since you admit that the i baraita /i in any event requires revision, b resolve /b this difficulty too, b and say this: /b If a woman comes and says: b I counted /b clean days b but I do not know how many /b days b I counted, /b and I do not know b whether I counted during the days of menstruation or whether I counted during the days of i ziva /i , /b the court instructs b her to immerse fifteen immersions. /b If so, there is no proof that the Rabbis hold that the counting does not need to be before the court.,The Gemara raises a difficulty with regard to this interpretation of the i baraita /i : If it is referring to a case where the woman said: b I counted /b clean days b but I do not know how many /b days b I counted, it is impossible that she did not count at least one /b clean b day. /b If so, she should not be required to immerse on the eighth day, in which case b she is lacking /b one b immersion, /b as the i baraita /i rules that she must immerse fifteen times.,The Gemara answers: b Rather, say /b that she claims: b I do not know if I counted /b any clean days b or I did not count /b any clean days. Likewise, she does not know whether she saw the blood during her days of menstruation or during her days of i ziva /i . Therefore, she must immerse fifteen times, as it is possible that she has not yet counted at all., strong MISHNA: /strong The corpses of b a i zav /i , and a i zava /i , and a menstruating woman, and a woman after childbirth, and a leper, who died, transmit ritual impurity by carrying /b their corpses, b until the flesh decays. /b With regard to the corpse of b a gentile who died, /b although when alive he transmits impurity like a i zav /i , once he dies he is b ritually pure /b and is prevented b from transmitting impurity. /b , b Beit Shammai say: /b The status of b all women /b when they b die /b is as though they were b menstruating women /b at the time of death. Therefore, the garments that they were wearing before they died are impure and require immersion. b And Beit Hillel say: Only /b a woman b who died /b with the impurity of b a menstruating woman /b has the status of b a menstruating woman /b after death., strong GEMARA: /strong The mishna teaches that the corpse of one of these impure people transmits ritual impurity by carrying. The Gemara asks: b What /b does the mishna mean by the term: b By carrying? If we say /b that it b literally /b means b by carrying, /b that is difficult: b Is that to say /b that b every /b other b corpse does not impart ritual impurity by carrying? /b Since every corpse imparts impurity through carrying, why does the mishna need to specify this i halakha /i in these specific cases?, b Rather, what /b does the mishna mean when it states: b By carrying [ i bemassa /i ]? /b It means imparting impurity b through a very heavy stone [ i even mesama /i ]. /b There is a unique i halakha /i with regard to the ritual impurity of a i zav /i and a menstruating woman. If they sit on an item, even one that cannot become ritually impure, and beneath that item there is a vessel, although the weight of the i zav /i or the menstruating woman has no physical effect on the vessel, it becomes ritually impure.,The Gemara notes that the word i mesama /i is based on a verse, b as it is written: “And a stone was brought and placed [ i vesumat /i ] upon the mouth of the den; /b and the king sealed it with his own signet and with the signet of his lords, that nothing might be changed concerning Daniel” (Daniel 6:18). Accordingly, the mishna is teaching that although a corpse does not normally impart ritual impurity to vessels under a heavy stone, these specific types of corpses do transmit impurity in this manner.,The Gemara asks: b What is the reason /b that the Sages decreed that these specific types of corpses impart ritual impurity through a heavy stone? b Rav said: /b It is b a decree /b due to the possibility that b perhaps /b one of these people might b faint /b while sitting on the heavy stone, and it might be mistakenly thought they are dead and do not impart impurity to the vessels beneath.,A i tanna /i b taught /b in a i baraita /i that the Sages b said in the name of Rabbi Eliezer: /b All of these types of corpses listed in the mishna impart ritual impurity through a heavy stone b until the belly /b of the corpse b bursts. /b The Sages imposed their decree only in cases where the corpse resembles a person who has fainted. Once the corpse is clearly no longer alive, it no longer imparts ritual impurity through a heavy stone.,§ The mishna teaches: With regard to the corpse of b a gentile who died, /b although when alive he transmits impurity like a i zav /i , once he dies he is ritually pure and is prevented from transmitting impurity. b It is taught /b in a i baraita /i that b Rabbi /b Yehuda HaNasi b said: For what /b reason b did /b the Sages b say /b that the corpse of b a gentile who died is ritually pure /b and is prevented b from transmitting impurity by carrying? Because his impurity /b that he transmits even b when alive is not by Torah law, but by rabbinic law. /b The Sages decreed that every living gentile imparts ritual impurity in the manner of a i zav /i ; they did not extend their decree to include the corpse of a gentile in the manner of the corpse of a i zav /i .,§ b The Sages taught: The /b wise b people of Alexandria asked twelve matters of Rabbi Yehoshua ben Ḥina. Three /b of them were b matters of wisdom, three /b were b matters of i aggada /i , three /b were b matters of ignorance, /b and b three /b were b matters of behavior. /b ,The Gemara lists the questions. b Three /b were b matters of wisdom: /b The first question was with regard to b a i zav /i and a i zava /i and a menstruating woman and a woman after childbirth and the leper, who died: Until when do they transmit ritual impurity by carrying? /b Rabbi Yehoshua b said to them: Until the flesh decays. /b This is the i halakha /i taught in the mishna.,The second question referred to the b daughter /b of a wife who had been b sent away /b by her husband, i.e., divorced, who then married another, but after her divorce from her second husband or his death she returned and remarried her first husband, to whom she is forbidden (see Deuteronomy 24:1–4), and a daughter was born from this marriage. b What /b is b her, /b i.e., the daughter’s, status b with regard to /b marrying b a priest? /b , b Do we say an i a fortiori /i /b inference: b And if /b in the case of b a widow /b married b to a High Priest, whose prohibition does not apply to all, /b i.e., it is prohibited for her only to marry a High Priest (see Leviticus 21:13–15), and yet the lineage of b her son is flawed, /b as he is disqualified from the priesthood, then in the case of b this /b daughter of a remarried divorcée, b whose prohibition applies equally to all /b men, b is it not right that her son /b should be of b flawed /b lineage? b Or perhaps /b this comparison can be refuted: b What /b is notable b about a widow married to a High Priest? /b It is notable in b that she herself is disqualified /b from the priesthood, i.e., if a High Priest engages in intercourse with her she is disqualified from partaking of i teruma /i , whereas a remarried divorcée is not disqualified from partaking of i teruma /i .,Rabbi Yehoshua b said to them: /b |
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96. Babylonian Talmud, Eruvin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •r. joshua b. r. Ḥananiah •r. joshua b. r. ḥananiah Found in books: Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 159, 160, 161, 162, 163, 164| 101a. big strongמתני׳ /strong /big הדלת שבמוקצה וחדקים שבפרצה ומחצלות אין נועלין בהן אלא אם כן גבוהים מן הארץ:, big strongגמ׳ /strong /big ורמינהו דלת הנגררת ומחצלת הנגררת וקנקן הנגרר בזמן שקשורין ותלויין נועלין בהן בשבת ואין צריך לומר ביום טוב,אמר אביי בשיש להם ציר רבא אמר בשהיה להן ציר,מיתיבי דלת הנגררת ומחצלת הנגררת וקנקן הנגרר בזמן שקשורין ותלויין וגבוהים מן הארץ אפילו מלא נימא נועלין בהן ואם לאו אין נועלין בהן,אביי מתרץ לטעמיה ורבא מתרץ לטעמיה אביי מתרץ לטעמיה או שיש להן ציר או שגבוהין מן הארץ רבא מתרץ לטעמיה כשהיה להן ציר או שגבוהין מן הארץ,ת"ר סוכי קוצים וחבילין שהתקינן לפירצה שבחצר בזמן שקשורין ותלויין נועלין בהן בשבת וא"צ לומר ביו"ט,תני ר' חייא דלת אלמנה הנגררת אין נועלין בה היכי דמי דלת אלמנה איכא דאמרי דחד שיפא ואיכא דאמרי דלית ליה גשמה,אמר רב יהודה האי מדורתא ממעלה למטה שרי ממטה למעלה אסיר,וכן ביעתא וכן קידרא וכן פוריא וכן חביתא,א"ל ההוא צדוקי לרבי יהושע בן חנניה חדקאה דכתיב בכו (מיכה ז, ד) טובם כחדק אמר ליה שטיא שפיל לסיפיה דקרא דכתיב ישר ממסוכה ואלא מאי טובם כחדק כשם שחדקים הללו מגינין על הפירצה כך טובים שבנו מגינים עלינו דבר אחר טובם כחדק שמהדקין את הרשעים לגיהנם שנאמר (מיכה ד, יג) קומי ודושי בת ציון כי קרנך אשים ברזל ופרסותיך אשים נחושה והדיקות עמים רבים וגו':, big strongמתני׳ /strong /big לא יעמוד אדם ברשות היחיד ויפתח ברשות הרבים ברשות הרבים ויפתח ברשות היחיד אא"כ עשה מחיצה גבוה עשרה טפחים דברי ר' מאיר,אמרו לו מעשה בשוק של פטמים שהיה בירושלים שהיו נועלין ומניחין את המפתח בחלון שעל גבי הפתח רבי יוסי אומר שוק של צמרים הוה:, big strongגמ׳ /strong /big ורבנן אמר רבי מאיר רשות הרבים ומהדרו אינהו כרמלית דאמר רבה בר בר חנה אמר רבי יוחנן ירושלים אלמלא דלתותיה ננעלות בלילה חייבין עליה משום רשות הרבים,אמר רב פפא כאן קודם שנפרצו בה פרצות כאן לאחר שנפרצו בה פרצות,רבא אמר סיפא אתאן לשערי גינה והכי קאמר וכן לא יעמוד ברשות היחיד ויפתח בכרמלית בכרמלית ויפתח ברשות היחיד | 101a. strong MISHNA: /strong With regard to b the door to a rear court, /b i.e., a door that opens from a house to the courtyard situated behind it, which is typically not a proper door but merely a wooden board without hinges that closes off the doorway; b and /b likewise b bundles of thorns /b that seal b a breach; and /b reed b mats, one /b may b not close /b an opening b with them /b on Shabbat. This would be considered building or completing a building, b unless they /b remain b above the ground /b even when they are open., strong GEMARA: /strong b And /b the Gemara b raises a contradiction /b from a i baraita /i : With regard to b a door, or a mat, or a lattice [ i kankan /i ] that drag /b along the ground and are used for closing up openings, b when they are tied and suspended /b in place b one /b may b close /b an opening b with them on Shabbat; and needless to say /b this is permitted b on a Festival. /b According to the i baraita /i , the critical factor is apparently that they must be tied and suspended, not that they have to be held up above the ground., b Abaye said: /b The i baraita /i is referring b to /b ones b that have a hinge. /b As they are considered proper doors, closing them does not appear like building. b Rava said: /b The i baraita /i is referring even b to /b doors b that /b once b had a hinge, /b even though they no longer have one. These partitions also bear the clear form of a door, and therefore one’s action does not have the appearance of building.,The Gemara b raises an objection /b from another i baraita /i : With regard to b a door, or a mat, or a lattice that drag /b along the ground, b when they are tied and suspended /b in place b and /b they are held b above the ground even by /b as little as b a hairbreadth, one /b may b close /b an opening b with them. However, if /b they are b not /b raised in this manner, b one /b may b not close /b an opening b with them. /b Clearly, these doors must indeed be raised above the ground as well.,The Gemara answers: b Abaye reconciles /b the objection b in accordance with his reasoning, and Rava reconciles /b the objection b in accordance with his reasoning. /b The Gemara elaborates: b Abaye reconciles /b the objection b in accordance with his reasoning /b by adding to the i baraita /i : They must b either have a hinge or /b be held b above the ground. Rava /b likewise b reconciles /b the objection b in accordance with his reasoning, /b as he reads: They must b have had a hinge or /b else be held b above the ground. /b , b The Sages taught /b a i baraita /i : With regard to b branches of thorn bushes or bundles /b of wood b that were arranged /b so that they sealed off b a breach in a courtyard, when they are tied and suspended /b in place, b one /b may b close /b an opening b with them on Shabbat; and needless to say, /b this is permitted b on a Festival. /b , b Rabbi Ḥiyya taught /b a i baraita /i : With regard to b a widowed door that drags /b along the ground, b one /b may b not close /b an opening b with it. /b The Gemara asks: b What are the circumstances /b of b a widowed door? Some say /b it refers to a door built b from a single plank, /b which does not look like a door, b and others say /b it is b a door that does not have a lower doorsill /b ( i ge’onim /i ) and that touches the ground when closed.,With regard to activities that are prohibited because of their similarity to building, the Gemara cites a teaching that b Rav Yehuda said: /b When arranging a pile of wood for b a fire /b on a Festival, if the logs are arranged b from the top down, /b i.e., the upper logs are temporarily suspended in the air while the lower logs are inserted below them, b it is permitted. /b However, if the wood is placed from b the bottom up, it is prohibited, /b as the arrangement of wood in the regular manner is a form of building., b And the same /b applies to b eggs /b that are to be arranged in a pile, b and the same /b applies to b a cauldron /b that is to be set down on a fire by means of supports, b and the same /b applies to a b bed /b that will be placed on its frame, b and the same /b applies to b barrels /b arranged in a cellar. In all these cases, the part that goes on top must be temporarily suspended in the air while the lower section is inserted beneath it.,With regard to bundles of thorns used to seal a breach, the Gemara cites a related incident: b A certain heretic /b once b said to Rabbi Yehoshua ben Ḥaya: Man of thorns! For it says about you: “The best of them is as a brier” /b (Micah 7:4), which indicates that even Israel’s best are merely thorns. b He said to him: Fool, go down to the end of the verse: “The most upright is worse than a thorn hedge,” /b a derogatory expression meant as praise. b Rather, what is /b the meaning of b the best of them is as a brier? /b It means that b just as these thorns protect a breach, so the best among us protect us. Alternatively: The best of them is as a brier [ i ḥedek /i ] /b means b that they grind [ i mehaddekin /i ] the nations of the world into Gehenna, as it is stated: “Arise and thresh, O daughter of Zion, for I will make your horn iron, and I will make your hoofs brass, and you shall beat in pieces [ i vahadikot /i ] many peoples; /b and you shall devote their gain to God, and their substance to the God of the whole earth” (Micah 4:13)., strong MISHNA: /strong b A person /b may b not stand in the private domain and open /b a door located b in the public domain /b with a key, lest he inadvertently transfer the key from one domain to the other. Likewise, one may not stand b in the public domain and open /b a door b in the private domain /b with a key, b unless /b in the latter case b he erected a partition ten handbreadths high /b around the door and stands inside it. This is b the statement of Rabbi Meir. /b ,The Rabbis b said to him: /b There was b an incident at the poultry dealers’ market in Jerusalem, /b where they would fatten fowl for slaughter (Rabbeinu Ḥael), b and they would lock /b the doors to their shops b and place the key in the window that was over the door, /b which was more than ten handbreadths off the ground, and nobody was concerned about the possible violation of any prohibition. b Rabbi Yosei says: /b That place b was a market of wool dealers. /b , strong GEMARA: /strong The Gemara asks: b And /b those b Rabbis, /b who cited the case of the poultry dealers of Jerusalem to rebut Rabbi Meir’s opinion, b Rabbi Meir spoke /b to them about unlocking a door in a private domain while standing b in the public domain, and they responded /b with an incident involving b a i karmelit /i . As Rabba bar bar Ḥana said /b that b Rabbi Yoḥa said: /b With regard to b Jerusalem, were it not /b for the fact that b its doors are locked at night, one would be liable for /b carrying in b it /b on Shabbat, b because /b its thoroughfares have the status of b the public domain. /b However, since Jerusalem’s doors are typically locked, it is considered one large i karmelit /i , which is subject to rabbinic prohibitions. How, then, could a proof be cited from the markets of Jerusalem with regard to the transfer of objects between a public domain and a private domain, which is prohibited by Torah law?, b Rav Pappa said: Here, /b in the statement of Rabbi Yoha, Jerusalem was considered a i karmelit /i during the period b before breaches were made in its /b walls. Its doors did not turn it into a public domain, as they were locked. Whereas b there, /b the Rabbis in the mishna are referring to the time b after breaches had been made in /b the walls, and it therefore acquired the status of a public domain., b Rava said: In the latter clause /b of the mishna b we came to /b a different issue, i.e., the final section of the mishna is not designed to counter Rabbi Meir’s statement with regard to the public domain. Rather, it refers b to /b the b gates of a garden /b with an area greater than two i beit se’a /i in size, whose legal status is that of a i karmelit /i . Consequently, the mishna b is saying as follows: And likewise, /b one may b not stand in the private domain and open /b a door b in a i karmelit /i ; /b neither may one stand b in a i karmelit /i and open /b a door b in the private domain, /b |
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97. Babylonian Talmud, Hagigah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •r. joshua (b. hanania) •r. joshua b. levi Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 348| 14b. הא בדברי תורה הא במשא ומתן בדברי תורה הוו במשא ומתן לא הוו.,ת"ר מעשה ברבן יוחנן בן זכאי שהיה רוכב על החמור והיה מהלך בדרך ור' אלעזר בן ערך מחמר אחריו אמר לו רבי שנה לי פרק אחד במעשה מרכבה אמר לו לא כך שניתי לכם ולא במרכבה ביחיד אלא א"כ היה חכם מבין מדעתו אמר לו רבי תרשיני לומר לפניך דבר אחד שלמדתני אמר לו אמור,מיד ירד רבן יוחנן בן זכאי מעל החמור ונתעטף וישב על האבן תחת הזית אמר לו רבי מפני מה ירדת מעל החמור אמר אפשר אתה דורש במעשה מרכבה ושכינה עמנו ומלאכי השרת מלוין אותנו ואני ארכב על החמור מיד פתח ר"א בן ערך במעשה המרכבה ודרש וירדה אש מן השמים וסיבבה כל האילנות שבשדה פתחו כולן ואמרו שירה,מה שירה אמרו (תהלים קמח, ז) הללו את ה' מן הארץ תנינים וכל תהומות עץ פרי וכל ארזים הללויה נענה מלאך מן האש ואמר הן הן מעשה המרכבה עמד רבן יוחנן ב"ז ונשקו על ראשו ואמר ברוך ה' אלהי ישראל שנתן בן לאברהם אבינו שיודע להבין ולחקור ולדרוש במעשה מרכבה יש נאה דורש ואין נאה מקיים נאה מקיים ואין נאה דורש אתה נאה דורש ונאה מקיים אשריך אברהם אבינו שאלעזר בן ערך יצא מחלציך,וכשנאמרו הדברים לפני ר' יהושע היה הוא ורבי יוסי הכהן מהלכים בדרך אמרו אף אנו נדרוש במעשה מרכבה פתח רבי יהושע ודרש ואותו היום תקופת תמוז היה נתקשרו שמים בעבים ונראה כמין קשת בענן והיו מלאכי השרת מתקבצין ובאין לשמוע כבני אדם שמתקבצין ובאין לראות במזמוטי חתן וכלה,הלך רבי יוסי הכהן וסיפר דברים לפני רבן יוחנן בן זכאי ואמר אשריכם ואשרי יולדתכם אשרי עיני שכך ראו ואף אני ואתם בחלומי מסובין היינו על הר סיני ונתנה עלינו בת קול מן השמים עלו לכאן עלו לכאן טרקלין גדולים ומצעות נאות מוצעות לכם אתם ותלמידיכם ותלמידי תלמידיכם מזומנין לכת שלישית,איני והתניא ר' יוסי בר' יהודה אומר שלשה הרצאות הן ר' יהושע הרצה דברים לפני רבן יוחנן בן זכאי ר"ע הרצה לפני ר' יהושע חנניא בן חכינאי הרצה לפני ר"ע ואילו ר"א בן ערך לא קא חשיב דארצי וארצו קמיה קחשיב דארצי ולא ארצו קמיה לא קא חשיב והא חנניא בן חכינאי דלא ארצו קמיה וקא חשיב דארצי מיהא קמיה מאן דארצי.,ת"ר ארבעה נכנסו בפרדס ואלו הן בן עזאי ובן זומא אחר ורבי עקיבא אמר להם ר"ע כשאתם מגיעין אצל אבני שיש טהור אל תאמרו מים מים משום שנאמר (תהלים קא, ז) דובר שקרים לא יכון לנגד עיני,בן עזאי הציץ ומת עליו הכתוב אומר (תהלים קטז, טו) יקר בעיני ה' המותה לחסידיו בן זומא הציץ ונפגע ועליו הכתוב אומר (משלי כה, טז) דבש מצאת אכול דייך פן תשבענו והקאתו אחר קיצץ בנטיעות רבי עקיבא יצא בשלום,שאלו את בן זומא מהו לסרוסי כלבא אמר להם (ויקרא כב, כד) ובארצכם לא תעשו כל שבארצכם לא תעשו שאלו את בן זומא בתולה שעיברה מהו לכ"ג מי חיישינן לדשמואל דאמר שמואל | 14b. b This /b case is referring b to words of Torah, /b while b that /b case is referring b to commerce. With regard to words of Torah, they were /b trustworthy; b with regard to commerce, they were not. /b ,§ The Gemara returns to the topic of the Design of the Divine Chariot. b The Sages taught: An incident /b occurred b involving Rabban Yoḥa ben Zakkai, who was riding on a donkey and was traveling along the way, and /b his student, b Rabbi Elazar ben Arakh, was riding a donkey behind him. /b Rabbi Elazar b said to him: My teacher, teach me one chapter in the Design of the /b Divine b Chariot. He said to him: /b Have b I not taught you: And one may not /b expound the Design of the Divine Chariot b to an individual, unless he is a Sage who understands on his own accord? /b Rabbi Elazar b said to him: My teacher, allow me to say before you one thing that you taught me. /b In other words, he humbly requested to recite before him his own understanding of this issue. b He said to him: Speak. /b , b Immediately, Rabban Yoḥa ben Zakkai alighted from the donkey, and wrapped /b his head in his cloak in a manner of reverence, b and sat on a stone under an olive tree. /b Rabbi Elazar b said to him: My teacher, for what reason did you alight from the donkey? He said: /b Is it b possible that /b while b you are expounding the Design of the /b Divine b Chariot, and the Divine Presence is with us, and the ministering angels are accompanying us, that I should ride on a donkey? Immediately, Rabbi Elazar ben Arakh began /b to discuss b the Design of the /b Divine b Chariot and expounded, and fire descended from heaven and encircled all the trees in the field, and all /b the trees b began reciting song. /b , b What song did they recite? “Praise the Lord from the earth, sea monsters and all depths…fruit trees and all cedars…praise the Lord” /b (Psalms 148:7–14). b An angel responded from the fire, saying: This is the very Design of the /b Divine b Chariot, /b just as you expounded. b Rabban Yoḥa ben Zakkai stood and kissed /b Rabbi Elazar ben Arakh b on his head, and said: Blessed be God, Lord of Israel, who gave our father Abraham a son /b like you, b who knows /b how b to understand, investigate, and expound the Design of the /b Divine b Chariot. There are some who expound /b the Torah’s verses b well but do not fulfill /b its imperatives b well, /b and there are some b who fulfill /b its imperatives b well but do not expound /b its verses b well, /b whereas b you expound /b its verses b well and fulfill /b its imperatives b well. Happy are you, our father Abraham, that Elazar ben Arakh came from your loins. /b ,The Gemara relates: b And when /b these b matters, /b this story involving his colleague Rabbi Elazar ben Arakh, b were recounted before Rabbi Yehoshua, he was walking along the way with Rabbi Yosei the Priest. They said: We too shall expound the Design of the /b Divine b Chariot. Rabbi Yehoshua began expounding. And that was the day of the summer solstice, /b when there are no clouds in the sky. Yet the b heavens became filled with clouds, and there was the appearance of a kind of rainbow in a cloud. And ministering angels gathered and came to listen, like people gathering and coming to see the rejoicing of a bridegroom and bride. /b , b Rabbi Yosei the Priest went and recited /b these b matters before Rabban Yoḥa ben Zakkai, /b who b said /b to him: b Happy are /b all of b you, and happy are /b the mothers b who gave birth to you; happy are my eyes that saw this, /b students such as these. b As for you and I, /b I saw b in my dream /b that b we were seated at Mount Sinai, and a Divine Voice came to us from heaven: Ascend here, ascend here, /b for b large halls /b [ b i teraklin /i /b ] b and pleasant couches are made up for you. You, your students, and the students of your students are invited to /b the b third group, /b those who will merit to welcome the Divine Presence.,The Gemara poses a question: b Is that so? But isn’t it taught /b in a i baraita /i : b Rabbi Yosei, son of Rabbi Yehuda, says: There are three lectures. /b In other words, there are three Sages with regard to whom it states that they delivered lectures on the mystical tradition: b Rabbi Yehoshua lectured /b on these b matters before Rabban Yoḥa ben Zakkai; Rabbi Akiva lectured before Rabbi Yehoshua; /b and b Ḥaya ben Ḥakhinai lectured before Rabbi Akiva. However, Rabbi Elazar ben Arakh was not included /b in the list, despite the testimony that he lectured before Rabban Yoḥa. The Gemara explains: Those b who lectured and were /b also b lectured to were included; /b but those b who lectured and were not lectured to were not included. /b The Gemara asks: b But wasn’t /b there b Ḥaya ben Ḥakhinai, who was not lectured to, and /b yet b he is included? /b The Gemara answers: Ḥaya ben Ḥakhinai b actually lectured before one who lectured /b in front of his own rabbi, so he was also included in this list.,§ b The Sages taught: Four entered the orchard [ i pardes /i ], /b i.e., dealt with the loftiest secrets of Torah, b and they are as follows: Ben Azzai; and ben Zoma; i Aḥer /i , /b the other, a name for Elisha ben Avuya; b and Rabbi Akiva. Rabbi Akiva, /b the senior among them, b said to them: When, /b upon your arrival in the upper worlds, b you reach pure marble stones, do not say: Water, water, /b although they appear to be water, b because it is stated: “He who speaks falsehood shall not be established before My eyes” /b (Psalms 101:7).,The Gemara proceeds to relate what happened to each of them: b Ben Azzai glimpsed /b at the Divine Presence b and died. And with regard to him the verse states: “Precious in the eyes of the Lord is the death of His pious ones” /b (Psalms 116:15). b Ben Zoma glimpsed /b at the Divine Presence b and was harmed, /b i.e., he lost his mind. b And with regard to him the verse states: “Have you found honey? Eat as much as is sufficient for you, lest you become full from it and vomit it” /b (Proverbs 25:16). b i Aḥer /i chopped down the shoots /b of saplings. In other words, he became a heretic. b Rabbi Akiva came out safely. /b ,The Gemara recounts the greatness of ben Zoma, who was an expert interpreter of the Torah and could find obscure proofs: b They asked ben Zoma: What is /b the i halakha /i with regard to b castrating a dog? /b The prohibition against castration appears alongside the sacrificial blemishes, which may imply that it is permitted to castrate an animal that cannot be sacrificed as an offering. b He said to them: /b The verse states “That which has its testicles bruised, or crushed, or torn, or cut, you shall not offer to God, nor b shall you do so in your land” /b (Leviticus 22:24), from which we learn: With regard to b any /b animal b that is in your land, you shall not do /b such a thing. b They /b also b asked ben Zoma: /b A woman considered b to be a virgin who became pregt, what is /b the i halakha /i ? b A High Priest /b may marry only a virgin; is he permitted to marry her? The answer depends on the following: b Are we concerned for /b the opinion of b Shmuel? Shmuel says: /b |
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98. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 24, 544, 546, 566| 26b. תנו רבנן טעה ולא התפלל מנחה בערב שבת מתפלל בליל שבת שתים טעה ולא התפלל מנחה בשבת מתפלל במוצאי שבת שתים של חול מבדיל בראשונה ואינו מבדיל בשניה ואם הבדיל בשניה ולא הבדיל בראשונה שניה עלתה לו ראשונה לא עלתה לו,למימרא דכיון דלא אבדיל בקמייתא כמאן דלא צלי דמי ומהדרינן ליה,ורמינהו טעה ולא הזכיר גבורות גשמים בתחיית המתים ושאלה בברכת השנים מחזירין אותו הבדלה בחונן הדעת אין מחזירין אותו מפני שיכול לאומרה על הכוס קשיא,איתמר רבי יוסי ברבי חנינא אמר תפלות אבות תקנום רבי יהושע בן לוי אמר תפלות כנגד תמידין תקנום,תניא כוותיה דר' יוסי ברבי חנינא ותניא כוותיה דרבי יהושע בן לוי תניא כוותיה דרבי יוסי בר' חנינא אברהם תקן תפלת שחרית שנא' (בראשית יט, כז) וישכם אברהם בבקר אל המקום אשר עמד שם ואין עמידה אלא תפלה שנאמר (תהלים קו, ל) ויעמד פינחס ויפלל,יצחק תקן תפלת מנחה שנאמר (בראשית כד, סג) ויצא יצחק לשוח בשדה לפנות ערב ואין שיחה אלא תפלה שנאמר (תהלים קב, א) תפלה לעני כי יעטף ולפני ה' ישפוך שיחו,יעקב תקן תפלת ערבית שנאמר (בראשית כח, יא) ויפגע במקום וילן שם ואין פגיעה אלא תפלה שנאמר (ירמיהו ז, טז) ואתה אל תתפלל בעד העם הזה ואל תשא בעדם רנה ותפלה ואל תפגע בי,ותניא כוותיה דר' יהושע בן לוי מפני מה אמרו תפלת השחר עד חצות שהרי תמיד של שחר קרב והולך עד חצות ורבי יהודה אומר עד ארבע שעות שהרי תמיד של שחר קרב והולך עד ארבע שעות,ומפני מה אמרו תפלת המנחה עד הערב שהרי תמיד של בין הערבים קרב והולך עד הערב רבי יהודה אומר עד פלג המנחה שהרי תמיד של בין הערבים קרב והולך עד פלג המנחה,ומפני מה אמרו תפלת הערב אין לה קבע שהרי אברים ופדרים שלא נתעכלו מבערב קרבים והולכים כל הלילה,ומפני מה אמרו של מוספין כל היום שהרי קרבן של מוספין קרב כל היום רבי יהודה אומר עד שבע שעות שהרי קרבן מוסף קרב והולך עד שבע שעות,ואיזו היא מנחה גדולה משש שעות ומחצה ולמעלה ואיזו היא מנחה קטנה מתשע שעות ומחצה ולמעלה,איבעיא להו רבי יהודה פלג מנחה קמא קאמר או פלג מנחה אחרונה קאמר תא שמע דתניא ר' יהודה אומר פלג המנחה אחרונה אמרו והיא י"א שעות חסר רביע,נימא תיהוי תיובתיה דר' יוסי בר' חנינא אמר לך ר' יוסי בר' חנינא לעולם אימא לך תפלות אבות תקנום ואסמכינהו רבנן אקרבנות דאי לא תימא הכי תפלת מוסף לר' יוסי בר' חנינא מאן תקנה אלא תפלות אבות תקנום ואסמכינהו רבנן אקרבנות:,רבי יהודה אומר עד ארבע שעות: איבעיא להו עד ועד בכלל או דלמא עד ולא עד בכלל תא שמע ר' יהודה אומר עד פלג המנחה אי אמרת בשלמא עד ולא עד בכלל היינו דאיכא בין ר' יהודה לרבנן אלא אי אמרת עד ועד בכלל ר' יהודה | 26b. On a similar note, b the Sages taught /b in a i baraita /i : b One who erred and did not recite the afternoon prayer on the eve of Shabbat, prays in /b the evening prayer b two /b i Amida /i prayers b on Shabbat evening. One who erred and did not recite the afternoon prayer on Shabbat, recites two weekday /b i Amida /i prayers in the evening prayer b at the conclusion of Shabbat. He recites i havdala /i [ /b the prayer of b distinction] /b between the sanctity of Shabbat and the profanity of the week by reciting: You have graced us, etc., in the fourth blessing of the i Amida, /i which is: Who graciously grants knowledge, b in the first /b prayer, as it is the actual evening prayer, b but he does not recite i havdala /i in the second /b prayer, which is in place of the afternoon prayer. Moreover, b if he recited i havdala /i in the second /b prayer b and did not recite i havdala /i in the first, the second prayer fulfilled his /b obligation, the b first one did not fulfill his /b obligation.,The Gemara comments: b Is that to say /b that b since he did not recite i havdala /i in the first /b prayer, he is b as one who did not pray and we require him to return /b to the beginning of the prayer and repeat it? If so, the conclusion is that one who fails to recite i havdala /i in the prayer must repeat that prayer.,The Gemara b raises a contradiction /b to the above conclusion from the i Tosefta /i : b One who erred and did not mention the might of the rains: /b He makes the wind blow and rain fall b in /b the second blessing of the i Amida /i , the blessing on b the revival of the dead, and /b one who erred and failed to recite b the request /b for rain b in /b the ninth blessing of the i Amida /i , b the blessing of the years, we require him to return /b to the beginning of the prayer and repeat it. However, one who erred and failed to recite b i havdala /i in /b the blessing: b Who graciously grants knowledge, we do not require him to return /b to the beginning of the prayer and repeat it, b as he can recite /b i havdala /i b over the cup /b of wine, independent of his prayer. This contradiction was not resolved and remains b difficult. /b ,The dispute between the Rabbis and Rabbi Yehuda with regard to the times beyond which the different prayers may not be recited is rooted in a profound disagreement, also manifest in a later amoraic dispute. b It was stated: Rabbi Yosei, son of Rabbi Ḥanina, said: /b The practice of praying three times daily is ancient, albeit not in its present form; b prayers were instituted by the Patriarchs. /b However, b Rabbi Yehoshua ben Levi said /b that the b prayers were instituted based on the daily offerings /b sacrificed in the Holy Temple, and the prayers parallel the offerings, in terms of both time and characteristics.,The Gemara comments: b It was taught /b in a i baraita /i b in accordance with /b the opinion of b Rabbi Yosei, son of Rabbi Ḥanina, and it was taught /b in a i baraita /i b in accordance with /b the opinion of b Rabbi Yehoshua ben Levi. /b The Gemara elaborates: b It was taught /b in a i baraita /i b in accordance with /b the opinion of b Rabbi Yosei, son of Rabbi Ḥanina: Abraham instituted the morning prayer, as it is stated /b when Abraham came to look out over Sodom the day after he had prayed on its behalf: b “And Abraham rose early in the morning to the place where he had stood /b before the Lord” (Genesis 19:27), b and /b from the context as well as the language utilized in the verse, the verb b standing /b means b nothing other than prayer, /b as this language is used to describe Pinehas’ prayer after the plague, b as it is stated: “And Pinehas stood up and prayed /b and the plague ended” (Psalms 106:30). Clearly, Abraham was accustomed to stand in prayer in the morning., b Isaac instituted the afternoon prayer, as it is stated: “And Isaac went out to converse [ i lasuaḥ /i ] in the field toward evening” /b (Genesis 24:63), b and conversation /b means b nothing other than prayer, as it is stated: “A prayer of the afflicted when he is faint and pours out his complaint [ i siḥo /i ] before the Lord” /b (Psalms 102:1). Obviously, Isaac was the first to pray as evening approached, at the time of the afternoon prayer., b Jacob instituted the evening prayer, as it is stated: “And he encountered [ i vayifga /i ] the place and he slept there /b for the sun had set” (Genesis 28:11). The word b encounter /b means b nothing other than prayer, as it is stated /b when God spoke to Jeremiah: b “And you, do not pray on behalf of this nation and do not raise on their behalf song and prayer, and do not encounter [ i tifga /i ] Me /b for I do not hear you” (Jeremiah 7:16). Jacob prayed during the evening, after the sun had set., b And it was taught /b in a i baraita /i b in accordance with /b the opinion of b Rabbi Yehoshua ben Levi /b that the laws of prayer are based on the laws of the daily offerings: b Why did /b the Rabbis b say /b that b the morning prayer /b may be recited b until noon? Because, /b although the b daily morning offering /b is typically brought early in the morning, it may be b sacrificed until noon. And Rabbi Yehuda says: /b My opinion, that the morning prayer may be recited b until four hours /b into the day, is b because the daily morning offering is sacrificed until four hours. /b , b And why did /b the Rabbis b say /b that b the afternoon prayer /b may be recited b until the evening? Because the daily afternoon offering is sacrificed until the evening. Rabbi Yehuda says /b that b the afternoon prayer /b may be recited only b until the midpoint of the afternoon because, /b according to his opinion, b the daily afternoon offering is sacrificed until the midpoint of the afternoon. /b , b And why did they say /b that b the evening prayer is not fixed? Because /b the burning of the b limbs and fats /b of the offerings that were b not consumed /b by the fire on the altar b until the evening. /b They remained on the altar and were b offered continuously /b throughout b the entire night. /b , b And why did /b the Rabbis b say /b that b the additional prayer /b may be recited b all day? Because the additional offering is brought /b throughout b the entire day. /b However, b Rabbi Yehuda says /b that b the additional prayer /b may be recited b until the seventh hour /b of the day, b because the additional offering is sacrificed until the seventh hour. /b ,The i baraita /i continues and states that there are two times for the afternoon prayer. Greater, earlier i minḥa /i [ i minḥa gedola /i ] and lesser, later i minḥa /i [ i minḥa ketana /i ]. The Gemara clarifies the difference between them: b Which is i minḥa gedola /i ? From six-and-a-half hours /b after sunrise b and on, /b which is a half an hour after noon and on. It is the earliest time that the daily afternoon offering may be sacrificed, as in the case on the eve of Passover that occurs on Shabbat. b Which is i minḥa ketana /i ? From nine-and-a-half hours and on, /b which is the standard time that the daily afternoon offering is sacrificed.,On that note, b a dilemma was raised before them: Rabbi Yehuda, /b who holds that the afternoon prayer may be recited only until the midpoint of the afternoon, does b he say the midpoint of the first i minḥa /i , /b i minḥa gedola /i ? b Or, /b does b he say the midpoint of the last i minḥa /i ? Come and hear /b an explicit resolution to this dilemma: b As it was taught /b in a i baraita /i , b Rabbi Yehuda says: They said the midpoint of the last i minḥa /i , and that is eleven hours minus a quarter /b of an hour after sunrise, i.e., an hour-and-a-quarter hours before sunset.,In any case, it is clear that according to this i baraita /i the i halakhot /i of prayer are based on the Temple offerings. The Gemara suggests: b Let us say that this is a conclusive refutation of /b the opinion of b Rabbi Yosei, son of Rabbi Ḥanina, /b who held that the forefathers instituted the prayers. b Rabbi Yosei, son of Rabbi Ḥanina, /b could have b said to you: Actually, I will say to you /b that b the Patriarchs instituted the prayers and the Sages based /b the times and characteristics of prayer b on the Temple offerings, /b even though they do not stem from the same source. b As, if you do not say so, /b that even Rabbi Yosei, son of Rabbi Ḥanina, would agree that the laws of offerings and those of prayers are related, b then, according to Rabbi Yosei, son of Rabbi Ḥanina, who instituted the additional prayer? /b It is not one of the prayers instituted by the forefathers. b Rather, /b even according to Rabbi Yosei, son of Rabbi Ḥanina, b the prayers were instituted by the Patriarchs and the Sages based them /b on the laws of the b offerings. /b ,We learned in the mishna that b Rabbi Yehuda says: /b The morning prayer may be recited b until four hours /b of the day. b A dilemma was raised before /b the yeshiva students: When Rabbi Yehuda says b until, /b does he mean b until and including /b the fourth hour, b or, perhaps /b when he says b “until” /b he means b until and not including, /b in which case one may not pray during the fourth hour? b Come and hear /b a resolution to this dilemma based on the mishna. b Rabbi Yehuda says: /b The afternoon prayer may be recited only b until the midpoint of the afternoon. /b Now, b granted, if you say /b that b until /b means b until and not including, then there is /b a difference b between /b the opinion of b Rabbi Yehuda and /b the opinion of b the Rabbis. However, if you say /b that b until /b means b until and including, /b then the opinion of b Rabbi Yehuda /b |
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99. Babylonian Talmud, Horayot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •r. hanina b. r. aha, hanania (nephew of r. joshua b. hanania) Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 457| 13b. רב פפא אמר אפילו שופתא מרא גייצי,ת"ר חמשה דברים משכחים את הלימוד האוכל ממה שאוכל עכבר וממה שאוכל חתול והאוכל לב של בהמה והרגיל בזיתים והשותה מים של שיורי רחיצה והרוחץ רגליו זו על גבי זו ויש אומרים אף המניח כליו תחת מראשותיו חמשה דברים משיבים את הלימוד פת פחמין וכל שכן פחמין עצמן והאוכל ביצה מגולגלת בלא מלח והרגיל בשמן זית והרגיל ביין ובשמים והשותה מים של שיורי עיסה ויש אומרים אף הטובל אצבעו במלח ואוכל,הרגיל בשמן זית מסייע ליה לרבי יוחנן דאמר רבי יוחנן כשם שהזית משכח לימוד של שבעים שנה כך שמן זית משיב לימוד של שבעים שנה:,והרגיל ביין ובשמים: מסייע ליה לרבא דאמר רבא חמרא וריחני פקחין:,והטובל אצבעו במלח: אמר ר"ל ובאחת כתנאי ר' יהודה אומר אחת ולא שתים רבי יוסי אומר שתים ולא שלש וסימניך קמיצה,עשרה דברים קשים ללימוד העובר תחת האפסר [הגמל] וכל שכן תחת גמל [עצמו] והעובר בין שני גמלים והעובר בין שתי נשים והאשה העוברת בין שני אנשים והעובר מתחת ריח רע של נבילה והעובר תחת הגשר שלא עברו תחתיו מים מ' יום והאוכל פת שלא בשל כל צרכו והאוכל בשר מזוהמא ליסטרון והשותה מאמת המים העוברת בבית הקברות והמסתכל בפני המת ויש אומרים אף הקורא כתב שעל גבי הקבר,ת"ר כשהנשיא נכנס כל העם עומדים ואין יושבים עד שאומר להם שבו כשאב ב"ד נכנס עושים לו שורה אחת מכאן ושורה אחת מכאן עד שישב במקומו כשחכם נכנס אחד עומד ואחד יושב עד שישב במקומו בני חכמים ותלמידי חכמים בזמן שרבים צריכים להם מפסיעין על ראשי העם יצא לצורך יכנס וישב במקומו,בני ת"ח שממונים אביהם פרנס על הצבור בזמן שיש להם דעת לשמוע נכנסים ויושבים לפני אביהם ואחוריהם כלפי העם בזמן שאין להם דעת לשמוע נכנסים ויושבים לפני אביהם ופניהם כלפי העם רבי אלעזר בר ר' [צדוק] אומר אף בבית המשתה עושים אותם סניפין,[אמר מר] יצא לצורך נכנס ויושב במקומו אמר רב פפא לא אמרו אלא לקטנים אבל לגדולים לא הוה ליה למבדק נפשיה מעיקרא דאמר רב יהודה אמר רב לעולם ילמד אדם עצמו להשכים ולהעריב כדי שלא יתרחק (אמר רבא) האידנא דחלשא עלמא אפילו לגדולים נמי,רבי אלעזר ב"ר [צדוק] אומר אף בבית המשתה עושים אותם סניפים אמר רבא בחיי אביהם בפני אביהם,א"ר יוחנן בימי רשב"ג נישנית משנה זו רבן שמעון בן גמליאל נשיא רבי מאיר חכם רבי נתן אב"ד כי הוה רשב"ג התם הוו קיימי כולי עלמא מקמיה כי הוו עיילי רבי מאיר ורבי נתן הוו קיימי כולי עלמא מקמייהו אמר רשב"ג לא בעו למיהוי היכרא בין דילי לדידהו תקין הא מתניתא,ההוא יומא לא הוו רבי מאיר ורבי נתן התם למחר כי אתו חזו דלא קמו מקמייהו כדרגילא מילתא אמרי מאי האי אמרו להו הכי תקין רשב"ג,אמר ליה ר"מ לרבי נתן אנא חכם ואת אב"ד נתקין מילתא כי לדידן מאי נעביד ליה נימא ליה גלי עוקצים דלית ליה וכיון דלא גמר נימא ליה (תהלים קו, ב) מי ימלל גבורות ה' ישמיע כל תהלתו למי נאה למלל גבורות ה' מי שיכול להשמיע כל תהלותיו נעבריה והוי אנא אב"ד ואת נשיא,שמעינהו רבי יעקב בן קרשי אמר דלמא חס ושלום אתיא מלתא לידי כיסופא אזל יתיב אחורי עיליתיה דרשב"ג פשט גרס ותנא גרס ותנא,אמר מאי דקמא דלמא חס ושלום איכא בי מדרשא מידי יהב דעתיה וגרסה למחר אמרו ליה ניתי מר וניתני בעוקצין פתח ואמר בתר דאוקים אמר להו אי לא גמירנא כסיפיתנן,פקיד ואפקינהו מבי מדרשא הוו כתבי קושייתא [בפתקא] ושדו התם דהוה מיפריק מיפריק דלא הוו מיפריק כתבי פירוקי ושדו אמר להו רבי יוסי תורה מבחוץ ואנו מבפנים,אמר להן רבן [שמעון בן] גמליאל ניעיילינהו מיהו ניקנסינהו דלא נימרו שמעתא משמייהו אסיקו לרבי מאיר אחרים ולר' נתן יש אומרים אחוו להו בחלמייהו זילו פייסוהו [לרבן שמעון ב"ג] רבי נתן אזל רבי מאיר לא אזל אמר דברי חלומות לא מעלין ולא מורידין כי אזל רבי נתן אמר ליה רשב"ג נהי דאהני לך קמרא דאבוך למהוי אב ב"ד שויניך נמי נשיא,מתני ליה רבי לרבן שמעון בריה אחרים אומרים אילו היה תמורה | 13b. b Rav Pappa said: They gnaw even on the handle of a hoe. /b ,§ b The Sages taught /b in a i baraita /i : There are b five factors /b that b cause /b one to b forget /b his Torah b study: One who eats from that which a mouse eats and from that which a cat eats, and one who eats the heart of an animal, and one who is accustomed to /b eating b olives, and one who drinks water that remains from washing, and one who washes his feet /b with b this /b foot b atop that /b foot. b And some say: Also one who places his garments under his head. /b Correspondingly, there are b five factors /b that b restore /b forgotten Torah b study: /b Eating b bread baked on coals and all the more so /b one who warms himself with the heat of the b coals themselves, and one who eats a hard-boiled egg [ i beitza megulgelet /i ] without salt, and one who is accustomed to /b eating b olive oil, and one who is accustomed to /b drinking b wine and /b smelling b spices, and one who drinks water that remains from /b kneading b dough. And some say: Also one who dips his finger in salt and eats /b it.,The Gemara elaborates on the i baraita /i : b One who is accustomed to /b eating b olive oil /b restores forgotten Torah study. The Gemara notes: This b supports /b the opinion of b Rabbi Yoḥa, as Rabbi Yoḥa said: Just as /b eating b an olive causes /b one b to forget seventy years’ worth of /b Torah b study, olive oil restores seventy years’ worth of /b Torah b study. /b ,The i baraita /i continues: b And one who is accustomed to /b drinking b wine and /b smelling b spices /b restores forgotten Torah study. The Gemara notes: This b supports /b the opinion of b Rava, as Rava said: Wine and spices rendered me wise. /b ,The i baraita /i continues: b One who dips his finger in salt /b and eats it restores forgotten Torah study. b Reish Lakish says: And /b that is the case b with regard to one /b finger. The Gemara notes: This is b parallel to /b a dispute between b i tanna’im /i . Rabbi Yehuda says: One /b finger b but not two. Rabbi Yosei says: Two /b fingers b but not three. And your mnemonic /b for the fact that the dispute is between one and two fingers is b i kemitza /i , /b i.e., the ring finger. When one presses his ring finger to his palm, there remain two straight fingers on one side and one on the other., b Ten factors are detrimental for /b Torah b study: One who passes beneath the bit of the camel, and all the more so /b one who passes b beneath a camel itself; and one who passes between two camels; and one who passes between two women; and a woman who passes between two men; and one who passes beneath /b a place where there is the b foul odor of an animal carcass; and one who passes under a bridge beneath which water has not passed /b for b forty days; and one who eats bread that was not sufficiently baked; and one who eats meat from i zuhama listeron /i , /b a utensil consisting of a spoon and a fork, used to remove the film on the surface of soup; b and one who drinks from an aqueduct that passes through a cemetery; and one who gazes at the face of the dead. And some say: Also one who reads the writing that is on /b the stone of b a grave. /b ,§ b The Sages taught /b in a i baraita /i : b When the i Nasi /i /b of the Sanhedrin b enters, all the people stand and they do not sit until he says to them: Sit. When the deputy i Nasi /i /b of the Sanhedrin b enters, /b the people b form for him one row from here, /b on this side of the path that he takes, b and one row from there, /b on the other side of it, in a display of deference, b until he sits in his place, /b and then they may be seated. b When the i Ḥakham /i , /b who is ranked third among the members of the Sanhedrin, b enters, one /b person b stands /b when he is within four cubits of the i Ḥakham /i , b and another sits, /b i.e., when one is no longer within four cubits of the i Ḥakham /i he may sit. And all those whom the Ḥakham passes do this, b until he sits in his place. When the multitudes require their /b services, i.e., they serve a public role, b sons of the Sages and Torah scholars may step over the heads of the people /b seated on the ground in order to reach their places in the Sanhedrin. If one of the Sages b left for /b the b purpose /b of relieving himself, when he is finished b he may enter and sit in his place /b in the Sanhedrin, and he need not be concerned that he is imposing upon those assembled., b When they have the wisdom to hear /b and to study, b the sons of Torah scholars, whose fathers are appointed as leaders of the congregation, enter and sit before their fathers, and their backs /b are directed b toward the people. When they do not have the wisdom to hear /b and to study b they enter and sit before their fathers, and their faces /b are directed b toward the people, /b so everyone sees that they are seated there in deference to their fathers but not as students. b Rabbi Elazar, son of Rabbi Tzadok, says: Even at /b a wedding b party one renders them attachments [ i senifin /i ] /b and seats them adjacent to their fathers., b The Master said: /b If one of the Sages b left for /b the b purpose /b of relieving himself, when he is finished b he may enter and sit in his place. Rav Pappa said: /b The Sages b said /b this b only /b with regard to one who leaves b for minor /b bodily functions, i.e., to urinate. b But /b with regard to one who leaves b for major /b bodily functions, i.e., to defecate, b no, /b he may not return to his place, because b he should have examined himself initially /b so that he would not need to leave. His failure to do so constitutes negligence and he may not impose upon others when he returns, b as Rav Yehuda says /b that b Rav says: A person should always accustom himself to /b relieving himself b in the morning and in the evening so that he will not /b need to b distance himself /b during the daylight hours to find an appropriate place. b Rava said: Today, when the world is weak /b and people are not as healthy as they once were, one may b even /b return after he leaves b for major /b bodily functions., b Rabbi Elazar, son of Rabbi Tzadok, says: Even at /b a wedding b party one renders them attachments. Rava said: /b This applies b during the lifetime of their fathers and in the presence of their fathers. /b ,§ b Rabbi Yoḥa says: This mishna, /b i.e., the preceding i baraita /i , b was taught during the days of Rabban Shimon ben Gamliel. Rabban Shimon ben Gamliel /b was the b i Nasi /i , Rabbi Meir /b was the b i Ḥakham /i , /b and b Rabbi Natan /b was the b deputy i Nasi /i . When Rabban Shimon ben Gamliel was there, everyone would arise before him. When Rabbi Meir and Rabbi Natan would enter, everyone would arise before them. Rabban Shimon ben Gamliel said: Shouldn’t there be a conspicuous distinction between me and them /b in terms of the manner in which deference is shown? Rabban Shimon ben Gamliel b instituted /b the provisions delineated in b this i baraita /i /b that distinguish between the i Nasi /i and his subordinates with regard to the deference shown them., b That day, /b when Rabban Shimon ben Gamliel instituted these provisions, b Rabbi Meir and Rabbi Natan were not there. The following day when they came /b to the study hall, b they saw that /b the people b did not stand before them as the matter was typically /b done. b They said: What is this? /b The people b said to them: This /b is what b Rabban Shimon ben Gamliel instituted. /b , b Rabbi Meir said to Rabbi Natan: I am /b the b i Ḥakham /i and you are /b the b deputy i Nasi /i . Let us devise a matter /b and do to him b as he did to us. What shall we do to him? Let us say to him: Reveal /b to us tractate b i Okatzim /i , which he does not /b know. b And once /b it is clear to all b that he did not learn, /b he will not have anything to say. Then b we will say to him: “Who can express the mighty acts of the Lord, shall make all His praises heard?” /b (Psalms 106:2), indicating: b For whom is it becoming to express the mighty acts of the Lord? /b It is becoming for b one who is capable of making all His praises heard, /b and not for one who does not know one of the tractates. b We will remove him /b from his position as i Nasi /i , b and I will be deputy i Nasi /i and you /b will be b i Nasi /i . /b , b Rabbi Ya’akov ben Korshei heard them /b talking, and b said: Perhaps, Heaven forfend, /b this b matter /b will b come to /b a situation of b humiliation /b for Rabban Shimon ben Gamliel. He did not wish to speak criticism or gossip about Rabbi Meir and Rabbi Natan, so b he went /b and b sat behind the upper story /b where b Rabban Shimon ben Gamliel /b lived. b He explained /b tractate i Okatzin /i ; b he studied /b it aloud b and repeated /b it, and b studied /b it aloud b and repeated /b it.,Rabban Shimon ben Gamliel b said /b to himself: b What /b is this b that /b is transpiring b before us? Perhaps, Heaven forfend, there is something /b transpiring in b the study hall. /b He suspected that Rabbi Meir and Rabbi Natan were planning something. b He concentrated and studied /b tractate i Okatzin /i . b The following /b day Rabbi Meir and Rabbi Natan b said to him: Let the Master come and teach /b a lesson b in /b tractate b i Okatzin /i . He began and stated /b the lesson he had prepared. b After he completed /b teaching the tractate, b he said to them: If I had not studied /b the tractate, b you /b would have b humiliated me. /b ,Rabban Shimon ben Gamliel b commanded /b those present b and they expelled /b Rabbi Meir and Rabbi Natan b from the study hall /b as punishment. Rabbi Meir and Rabbi Natan b would write difficulties on a scrap of paper [ i pitka /i ] and would throw /b them b there /b into the study hall. Those difficulties b that were resolved were resolved; /b as for those b that were not resolved, /b Rabbi Meir and Rabbi Natan b wrote resolutions /b on a scrap of paper b and threw /b them into the study hall. b Rabbi Yosei said to /b the Sages: How is it that the b Torah, /b embodied in the preeminent Torah scholars, b is outside and we are inside? /b , b Rabban Shimon ben Gamliel said to them: Let us admit them /b into the study hall. b But we will penalize them /b in b that we will not cite i halakha /i in their names. They cited /b statements b of Rabbi Meir /b in the name of b i Aḥerim /i , /b meaning: Others, b and /b they cited statements b of Rabbi Natan /b in the name of b i yesh omerim /i , /b meaning: Some say. Rabbi Meir and Rabbi Natan b were shown /b a message b in their dreams: Go, appease Rabban Shimon ben Gamliel. Rabbi Natan went. Rabbi Meir did not go. He said /b in his heart: b Matters of dreams are insignificant. When Rabbi Natan went, Rabban Shimon ben Gamliel said to him: Although the /b ornate b belt, /b i.e., the importance, b of your father was effective /b in enabling you b to become deputy i Nasi /i , /b as Rabbi Natan’s father was the Babylonian Exilarch, b will it render you i Nasi /i as well? /b ,Years later, b Rabbi /b Yehuda HaNasi b taught Rabban Shimon his son /b that b i Aḥerim /i say: If it was /b considered b a substitute, /b |
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100. Babylonian Talmud, Bekhorot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •r. joshua b. r. Ḥananiah •r. joshua b. r. ḥananiah Found in books: Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 163| 8b. מי כתיב מכל החיה ומכל הבהמה מכל הבהמה ומכל החיה כתיב ארור הוא מבהמה שנתקללה מחיה,ואימא כשם שנתקללה בהמה מחיה אחד לשלש ומאי ניהו עז מחתול כך נתקלל הוא מבהמה אחד לשלש דהוה ליה חמיסר ירחי,איבעית אימא מכל הבהמה כתיב אי בעית אימא קללה הוא קללה שדי עילויה,א"ל קיסר לרבי יהושע בן חנניה נחש לכמה מיעבר ומוליד א"ל לשב שני והא סבי דבי אתונא ארבעינהו ואוליד לתלת הנהו מיעברי הוו מעיקרא ד' [שנין] והא קמשמשי שמושי אינהו נמי משמשי כאדם,והא חכימי אינהו אנן חכימינן מינייהו אי חכימת זיל זכינהו ואיתינהו לי אמר ליה כמה הוו שיתין גברי,אמר ליה עביד לי ספינתא דאית בה שיתין בתי וכל ביתא אית בה שיתין ביסתרקי עבד ליה כי מטא להתם [על] לבי טבחא אשכחיה לההוא גברא דקא פשיט חיותא א"ל רישך לזבוני א"ל אין א"ל בכמה א"ל בפלגא דזוזא יהב ליה,לסוף א"ל אנא רישא דחיותא אמרי לך אמר ליה אי בעית דאישבקך סגי אחוי לי פיתחא דבי אתונא א"ל מסתפינא דכל דמחוי קטלי ליה א"ל דרי כריכא דקניא וכי מטית להתם זקפה כמאן דקא מתפח,אזל אשכח דרבנאי מגואי ודרבנאי מבראי דאי חזו כרעא דעיילא קטלי להו לבראי ודנפקא קטלי להו לגואי,אפכה לסנדליה קטלי להו לגואי אפכה לסנדליה קטלי להו לכולהו,[אזל] אשכח ינוקי מלעיל סבי מלתחת אמר אי יהיבנא שלמא להני קטלי לי הני סברי אנן עדיפינן דאנן קשינן טפי ואינהו דרדקי,אמר שלמא לכו אמרו ליה מאי עבידתיך אמר להו (אנא) חכימא דיהודאי אנא בעינא למיגמר חכמתא מינייכו אי הכי ניבעי לך אמר להו לחיי אי זכיתו [לי] כל דבעיתו עבידו בי ואי זכינא בכו איכלו גבאי בספינתא,א"ל ההוא גברא דאזיל ובעי אתתא ולא יהבו ליה מאי חזי ליה דאזיל היכא דמדלו מיניה שקל סיכתא דצה לתתאי לא עאל לעילאי עאל אמר האי נמי מיתרמי בת מזליה,גברא דאוזיף וטריף מאי חזא דהדר אוזיף אמר להו גברא אזל לאגמא קטל קמא טונא ולא מצי ביה קטיל ומנח עילויה עד דאיתרמי איניש מדלי ליה,אמרו ליה אימא לן מילי דבדיאי אמר להו הוה ההוא כודניתא דילידא והוה תלי ליה פיתקא וכתב ביה דמסיק בבי אבא מאה אלפא זוזי אמרו ליה וכודניתא מי ילדה אמר להו הי ניהו מילי דבדיאי,מילחא כי סריא במאי מלחי לה אמר להו בסילתא דכודניתא ומי איכא סילתא לכודנתא ומילחא מי סרי,בני לן ביתא באוירא דעלמא אמר שם תלא בין רקיעא לארעא אמר להו אסיקו לי ליבני וטינא מציעתיה דעלמא היכא זקפה לאצבעתיה אמר להו הכא א"ל ומי יימר אייתו אשלי ומשחו,אית לן בירא בדברא עיילא למתא א"ל אפשילו לי חבלי מפארי ואעייליה אית לן ריחיא דתבירא חייטיה אמר כרוכו לי מיניה גרדי ואיחייטיה,משרא דסכיני במאי קטלי בקרנא דחמרא ומי איכא קרנא לחמרא ומי איכא משרא דסכיני,אייתו ליה תרי ביעי א"ל הי דזגתא אוכמתי והי דזגתא חיוורתי אייתי להו איהו תרי גביני אמר להו הי דעיזא אוכמתי והי דעיזא חיוורתי,ורצוצא דמית מהיכא נפיק רוחיה מהיכא דעל נפק אחוי לן מנא דלא שוי חביליה אייתו (כל חד וחד) בודיא פשטוה לא הוה עייל בתרעא אמר להו אייתו מרי סיתרוה היינו מנא דלא שוו חביליה,איתינהו כל חד וחד כי חזי שיתין ביסתרקי אמר כולהו חבראי להכא אתו אמר ליה לספונא שרי ספינתך בהדי דקאתו שקל עפרא מעפרייהו | 8b. The Gemara responds: b Is it written: /b Cursed are you b from among all beasts, and from among all animals? /b No, b it is written: “From among all animals, and from among all beasts,” /b meaning that b it is cursed from among the domesticated animals, which were cursed from among the undomesticated animals. /b ,The Gemara challenges: Why must it mean that the snake was cursed more than the donkey in the same proportion that the donkey was cursed more than the cat? b But say /b instead that b just as the domesticated animals were cursed /b more b than the undomesticated animals /b by a measure of b one to three; /b the Gemara interjects: b And /b in b what /b case b is that? /b It is in the case of b a goat, /b whose gestation period is five months, compared b to a cat, /b whose gestation period is fifty-two days. The Gemara continues its challenge: b So too, /b the snake b was cursed /b more b than the domesticated animals, /b i.e., the goat, by a proportion of b one to three, which is fifteen months. /b ,The Gemara answers: b If you wish, say /b that b it is written: /b “Cursed are you b from among all animals,” /b including the most accursed of them, i.e., the donkey. b If you wish, say /b instead that since b it is a curse /b that the snake received here, the verse b imposes upon it /b the most extreme b curse /b that can be derived from the text.,§ With regard to the gestation time of a snake, the Gemara relates that b the /b Roman b emperor said to Rabbi Yehoshua ben Ḥaya: /b In the case of b a snake, after how long /b a period of b gestation does it give birth? /b Rabbi Yehoshua ben Ḥaya b said to him: After seven years. /b The emperor said to him: b But the elders, /b i.e., the sages, b of the school of Athens bred /b snakes b and they gave birth after three /b years. Rabbi Yehoshua ben Ḥaya responded: b Those /b snakes b were /b already b pregt from beforehand /b for b four /b years. The emperor asked: b But they engaged in intercourse, /b and animals do so only in order to give birth, not when they are already pregt. Rabbi Yehoshua responded: Snakes b also engage in intercourse like people, /b i.e., they do not do so solely for reproduction.,The emperor said to him: b But /b how can you disagree with the sages of Athens? b Aren’t they wise? /b Rabbi Yehoshua ben Ḥaya responded: b We are wiser than they. /b The emperor said: b If you are wiser /b than they, then b go defeat them /b in debate b and bring them to me. /b Rabbi Yehoshua b said to him: How many are there? /b The emperor answered: b Sixty men. /b ,Rabbi Yehoshua ben Ḥaya b said to him: Construct a ship that has sixty rooms for me, and each room /b should b have sixty mattresses [ i bistarkei /i ] in it. /b The emperor b constructed /b it b for him. /b Rabbi Yehoshua then set out on the ship for Athens. b When /b he b arrived there, /b he entered b a butcher shop /b and b found a certain man, /b the butcher, b flaying an animal. /b Rabbi Yehoshua b said to him: Is your head for sale? /b The butcher b said to him: Yes /b it is. Rabbi Yehoshua b said to him: For how much /b is it being sold? The butcher b said to him: For half a dinar. /b Rabbi Yehoshua b gave him /b the money., b After /b Rabbi Yehoshua paid the butcher, b he said to him: /b Did b I say to you /b that I wanted b the head of the animal? /b I was referring to your head, and you must now keep your word and give me your head. Rabbi Yehoshua b said to him: If you wish for me to let you be, go /b and b show me the entrance to the school of /b the sages of b Athens. /b The butcher b said to him: I am afraid, as they kill anyone who shows /b its location to another. Rabbi Yehoshua b said to him: Carry a bundle of reeds, and when you arrive there, stand it up like one who is resting, /b to mark the location. The butcher did this, and Rabbi Yehoshua successfully found the entrance.,Rabbi Yehoshua b found guards /b stationed b on the inside and guards /b stationed b on the outside /b to ensure that no one could enter or exit. They also spread sand on the ground in the entranceway so that they could detect if anyone entered or left. b If they saw footsteps that were entering /b they would b kill the outer /b guards for allowing people to enter, b and /b if they saw footsteps b that were exiting /b they would b kill the inner /b guards for allowing people to leave.,Rabbi Yehoshua b reversed his sandal /b so it was facing away from the entrance, walked on the sand, and snuck away, thereby creating the appearance of someone who had left the building. When the authorities saw the footsteps, b they killed the inner /b guards. Rabbi Yehoshua then returned, b reversed his sandal, /b and made footsteps in the sand indicating that someone had entered the building. They then b killed all /b the guards, including the outer ones, and Rabbi Yehoshua succeeded in entering the building.,Rabbi Yehoshua b found the younger /b sages sitting in the b upper, /b more prominent section, and b the elder /b ones in the b lower /b section. b He said /b to himself: I must first greet the younger sages, as they are sitting in the upper section, prior to the elder sages; but b if I greet these /b younger sages first, b those /b elder sages will b kill me, /b as b they maintain: We are better, because we are older and they are children. /b ,Rabbi Yehoshua b said: Greetings to you, /b but did not directly address either group. b They said to him: What are you doing /b here? Rabbi Yehoshua b said to them: I am a Sage of the Jews, /b and b I desire to learn wisdom from you. /b They said to him: b If so, we will ask you /b questions and see if you are worthy of this privilege. Rabbi Yehoshua b said to them: Very well. If you win, you may do to me anything you wish, and if I defeat you, /b then b eat with me on my ship. /b ,The sages of Athens b said to him: /b In the case of b a certain man who goes and asks /b to marry b a woman and /b her family b does not give /b her b to him, why would he see /b fit b to go to /b a family b that is greater than /b the first? Rabbi Yehoshua b took a peg /b and b stuck it /b into the b lower /b part of the wall, but it did b not go in. /b He then stuck it b into the upper /b portion of the wall where there was a hole, and it b went in. He said /b to them: In b this /b case b too, /b where he goes to a more distinguished family than the first, perhaps he will b find the girl destined /b for him.,The sages of Athens asked him another question: In the case of b a man who lends /b money to an individual and the borrower does not repay the loan, b and /b the lender b repossesses /b the borrower’s property as payment instead, b why would /b he b see /b fit b to lend /b to others b again? /b Rabbi Yehoshua b said to them: /b This is what people do: If b a man goes to the pond, initially cuts a bundle /b of reeds, b but /b finds that he b cannot /b lift b it, /b he does not stop cutting wood. Instead, he b cuts /b more wood b and places /b it b upon /b the first, b until a person happens /b to pass by and helps him b raise it /b upon his shoulders, so that he can carry it home. So too, a person continues to lend based on the assumption that he will eventually find an appropriate borrower.,The sages of Athens b said to him: Say to us a matter of nonsense. /b Rabbi Yehoshua b said to them: There was a certain mule that gave birth, and a note was hanging on /b the newborn mule’s neck b and on it was written that it is owed 100,000 dinars by its father’s household. They said to him: But can a mule give birth? /b Rabbi Yehoshua b said to them: This is /b why it is b a matter of nonsense, /b as it is impossible for a mule to give birth.,The sages of Athens then asked another question: b When salt is spoiling, with what does one salt it /b to preserve it? Rabbi Yehoshua b said to them: With the placenta of a mule. /b They said to him: b But is there a placenta of a mule? /b Rabbi Yehoshua said to them: b And does salt spoil? /b ,They said to him: b Build us a house in the air of the world. /b Rabbi Yehoshua b uttered a Name /b of God and b hovered between the sky and the earth. He said to them: Bring up to me bricks and mortar /b and I will build you a house here. They asked him: b Where is the center of the world? /b Rabbi Yehoshua b raised his finger /b and b said to them: Here. They said to him: And who says /b that you are correct? He said to them: b Bring ropes and measure. /b ,They said to him: b We have a pit in the field; bring it to the city. /b Rabbi Yehoshua b said to them: Braid ropes /b made b of bran for me and I will bring it /b to the city with them. They then said to him: b We have a mill that broke; sew it /b back together. Rabbi Yehoshua b said /b to them: b Pull out threads from /b the mill b for me and I will sew them /b together.,They asked him another question: b With what does one harvest a field of knives? /b Rabbi Yehoshua answered: b With the horn of a donkey. /b They said to him: b But is there /b such an item as b a horn of a donkey? /b He said to them: b But is there /b such a thing as b a field of knives? /b , b They brought him two eggs /b and b said to him: Which is /b the egg b of a black hen and which is /b the egg b of a white hen? /b Rabbi Yehoshua b brought them two cheeses, /b and b said to them: Which /b is the cheese b from the black goat and which /b is b from the white goat? /b ,They asked him: b And /b in the case of b a chick that dies /b inside the egg, b from where does its spirit exit? /b Rabbi Yehoshua said to them: b From where it enters, it departs. /b They said to him: b Show us a utensil that is not worth the damage /b that it causes. Rabbi Yehoshua said to them: b Each one of you bring a mat /b and b spread it out. /b When they did so, each mat b did not enter the gate /b due to its size. Rabbi Yehoshua b said to them: Bring axes /b and b break /b the gate so that you can bring it inside. b This is a utensil that is not worth its damage. /b ,§ After Rabbi Yehoshua defeated the sages of Athens in debate, b he brought them /b to his ship as they had agreed. He then brought each one to a different room. b When each one saw the sixty mattresses /b in his room, b he said /b to himself: b All of my colleagues are coming here, /b and waited for them without attempting to leave. Rabbi Yehoshua b said to the sailor: Release your ship, /b i.e., begin sailing. b While they were coming /b to the emperor in Rome, b he took /b out some b dirt /b that he had taken b from the dirt of /b Athens. |
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101. Babylonian Talmud, Ketuvot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •r. joshua (b. hanania) •r. joshua b. hanania Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 392| 5a. משום חשבונות,אמר ליה אביי וחשבונות של מצוה מי אסירי והא רב חסדא ורב המנונא דאמרי תרוייהו חשבונות של מצוה מותר לחשבן בשבת וא"ר אלעזר פוסקין צדקה לעניים בשבת ואמר ר' יעקב אמר ר' יוחנן הולכין לבתי כנסיות ולבתי מדרשות לפקח על עסקי רבים בשבת ואמר רבי יעקב בר אידי אמר רבי יוחנן מפקחין פיקוח נפש בשבת,ואמר רב שמואל בר נחמני אמר רבי יונתן הולכין לטרטייאות ולקרקייאות לפקח על עסקי רבים בשבת ותנא דבי מנשיא משדכין על התינוקת ליארס בשבת ועל התינוק ללמדו ספר וללמדו אומנות,אלא אמר רבי זירא גזירה שמא ישחוט בן עוף א"ל אביי אלא מעתה יום הכפורים שחל להיות בשני בשבת ידחה גזירה שמא ישחוט בן עוף התם דלנפשיה לא טריד הכא דלאחרים טריד אי נמי התם אית ליה רווחא הכא לית ליה רווחא,השתא דאתית להכי ערב שבת נמי גזירה שמא ישחוט בן עוף,איבעיא להו בתולה נשאת ברביעי ונבעלת ברביעי ולא חיישינן לאיקרורי דעתא או דלמא בתולה נשאת ברביעי ונבעלת בחמישי דחיישינן לאיקרורי דעתא,ת"ש דתני בר קפרא בתולה נשאת ברביעי ונבעלת בחמישי הואיל ונאמרה בו ברכה לדגים אלמנה נשאת בחמישי ונבעלת בששי הואיל ונאמרה בו ברכה לאדם טעמא משום ברכה אבל משום איקרורי דעתא לא חיישינן,אי הכי אלמנה נמי תיבעל בחמישי הואיל ונאמרה בו ברכה לדגים ברכה דאדם עדיפא ליה,ואי נמי משום שקדו דתניא מפני מה אמרו אלמנה נשאת בחמישי ונבעלת בששי שאם אתה אומר תיבעל בחמישי למחר משכים לאומנתו והולך לו שקדו חכמים על תקנת בנות ישראל שיהא שמח עמה שלשה ימים חמישי בשבת וערב שבת ושבת,מאי איכא בין ברכה לשקדו איכא בינייהו אדם בטל אי נמי יום טוב שחל להיות בערב שבת,דרש בר קפרא גדולים מעשה צדיקים יותר ממעשה שמים וארץ דאילו במעשה שמים וארץ כתיב (ישעיהו מח, יג) אף ידי יסדה ארץ וימיני טפחה שמים ואילו במעשה ידיהם של צדיקים כתיב (שמות טו, יז) מכון לשבתך פעלת ה' מקדש אדני כוננו ידיך,השיב בבלי אחד ור' חייא שמו (תהלים צה, ה) ויבשת ידיו יצרו ידו כתיב והכתיב יצרו א"ר נחמן בר יצחק יצרו אצבעותיו כדכתיב (תהלים ח, ד) כי אראה שמיך מעשה אצבעותיך ירח וכוכבים אשר כוננת,מיתיבי (תהלים יט, ב) השמים מספרים כבוד אל ומעשה ידיו מגיד הרקיע הכי קאמר מעשה ידיהם של צדיקים מי מגיד הרקיע ומאי ניהו מטר,דרש בר קפרא מאי דכתיב (דברים כג, יד) ויתד תהיה לך על אזנך אל תקרי אזנך אלא על אוזנך שאם ישמע אדם דבר שאינו הגון | 5a. It is b due to calculations /b performed on Shabbat to prepare for the wedding. He would thereby engage in weekday matters on Shabbat., b Abaye said to him: And are calculations for a mitzva prohibited /b on Shabbat? b But wasn’t it Rav Ḥisda and Rav Hamnuna who both said: /b With regard to b calculations for a mitzva, /b it is b permitted to reckon them on Shabbat? And Rabbi Elazar said: One may allocate charity to the poor on Shabbat. And Rabbi Ya’akov said /b that b Rabbi Yoḥa said: One goes to synagogues and study halls to supervise matters /b affecting the b multitudes on Shabbat. And Rabbi Ya’akov bar Idi said /b that b Rabbi Yoḥa said: One supervises matters of saving a life on Shabbat. /b , b And Rabbi Shmuel bar Naḥmani said /b that b Rabbi Yoḥa said: One goes to theaters [ i tartiyyaot /i ] and circuses [ i karkiyyaot /i ] to supervise matters /b affecting the b multitudes on Shabbat, /b because the fate of the Jewish people or of individual Jews is often decided there and one’s presence could prevent calamity. b And /b the Sage b of the school of Menashya taught: /b One b makes matches [ i meshadkhin /i ] /b among the families concerned b for a young girl to be betrothed on Shabbat, and /b similarly one may make arrangements b for a young boy to teach him Torah and to teach him a craft. /b Apparently, calculations for a mitzva may be reckoned on Shabbat, including calculations for a wedding. Therefore, this cannot be the reason for the prohibition against marrying at the conclusion of Shabbat., b Rather, Rabbi Zeira said: It is a decree lest one slaughter a young fowl on /b Shabbat, due to his preoccupation with the preparations for that night’s wedding feast. b Abaye said to him: If /b that is b so, Yom Kippur that occurs on Monday should be postponed /b when fixing the calendar, due to b a decree lest one slaughter a young fowl /b on Shabbat for the meal on Yom Kippur eve, which is a mitzva. The Gemara distinguishes between the cases. b There, /b with regard to Yom Kippur eve, when one is preparing a meal b for himself, he is not preoccupied, /b and he will not overlook the fact that it is Shabbat. b Here, /b in the case of a wedding, one is preparing a meal b for others /b and is b preoccupied. Alternatively, there, /b on Yom Kippur eve, b he has an interval /b of time during which he can slaughter the bird, as the mitzva is to eat the meal on Yom Kippur eve the next day. b Here, he does not have an interval /b of time, because the wedding and the feast take place at night at the conclusion of Shabbat.,The Gemara says: b Now that we have come to this /b understanding of the prohibition against marrying at the conclusion of Shabbat, the prohibition not to engage in sexual intercourse on b Shabbat evening, too, /b is not due to the intercourse. Rather, it is b a decree lest one slaughter a young fowl /b for the wedding feast.,§ The Gemara b raises a dilemma: Is a virgin married on Wednesday and /b does she b engage in intercourse on /b that b Wednesday, and we are not concerned /b lest b his resolve /b to take his bride to court upon discovering that she was not a virgin b cool /b overnight? Rather, he will certainly go to court the next morning. b Or perhaps, a virgin is married on Wednesday but engages in intercourse on Thursday, as we are concerned that his resolve will cool. /b , b Come and hear /b proof, b as bar Kappara taught: A virgin is married on Wednesday and engages in intercourse on Thursday, since the blessing to the fish: /b Be fruitful and multiply, b was stated /b on the fifth day of Creation. b A widow is married on Thursday and engages in intercourse on Friday, since the blessing /b of procreation b was stated to man /b on the sixth day of Creation. It may be inferred that b the reason is due to the blessing, but with regard to /b the possibility lest b his resolve cool, we are not concerned. /b ,The Gemara asks: b If so, a widow should also engage in intercourse on Thursday, since the blessing to the fish was stated then. /b The Gemara answers: Since there is the option to postpone engaging in relations to the day on which b the blessing of man /b was stated, doing so b is preferable for him. /b , b Alternatively, /b that day was established as the day for a widow to engage in sexual relations b due to /b the fact that the Sages b were assiduous /b in seeing to the well-being of Jewish women, b as it is taught /b in a i baraita /i : b Why did /b the Sages b say that a widow is married on Thursday and engages in intercourse on Friday? /b It is b because if you say that she should engage in intercourse on Thursday, on the next day /b the groom will b go to /b ply b his craft early /b and leave his wife alone. When a man marries a widow, there is no observance of the seven days of rejoicing, whose legal status is like that of a Festival, during which he does not go to work. Therefore, b the Sages were assiduous in seeing to the well-being of Jewish women /b and ensured b that /b the groom b rejoice with her /b for b three days: Thursday, /b the day of the wedding; b and Shabbat eve, /b the day when they engage in sexual relations; b and Shabbat. /b , b What /b practical difference b is there between /b the two reasons given to engage in relations on Friday, i.e., the b blessing /b of procreation for man b and /b the fact that the Sages b were assiduous? /b The Gemara answers: b There is /b a practical difference b between them /b in the case of b an idle person, /b who has no job, in which case the reason of blessing applies and the reason that the Sages were assiduous does not, as no matter what he will not go to work early. b Alternatively, /b there is a practical difference in the case of b a Festival that occurs on Shabbat eve. /b There too, the reason of blessing applies but the Sages’ assiduousness does not apply, as one does not work on a Festival.,§ The Gemara cites additional aggadic statements of bar Kappara. b Bar Kappara taught: The handiwork of the righteous is greater than the creation of heaven and earth, as with regard to the creation of heaven and earth it is written: “My hand also has laid the foundation of the earth, and My right hand has spanned the heavens” /b (Isaiah 48:13). There, hand is written in the singular. b Whereas with regard to the handiwork of the righteous it is written: “The place which You have made for Yourself to dwell in, Lord, the Sanctuary, Lord, which your hands have established” (Exodus 15:17). /b The reference is to the Temple, which is the handiwork of man, and hand is written in the plural., b A certain Babylonian, and his name is Rabbi Ḥiyya, responded /b with a challenge. It is written with regard to creation of the earth: b “And His hands formed the dry land” /b (Psalms 95:5). The Gemara answers: b “His hand” /b is the way it b is written. /b Although the word is vocalized in the plural, it is written in the singular, without the letter i yod /i . b But isn’t it written: “Formed,” /b in the plural? Rav Naḥman bar Yitzḥak said: The plural is referring to b His fingers, as it is written: “When I see Your heavens, the work of Your fingers, the moon and stars, which You have established” /b (Psalms 8:4)., b The Gemara raises an objection: “The heavens declare the glory of God, and the firmament proclaims the work of His hands” /b (Psalms 19:2). The heavens were created by His hands. The Gemara answers that b this /b is what the verse b is saying: Who attests to the handiwork of the righteous, /b that they are performing the will of God? It is b the heavens. And what is /b the avenue through which the heavens do so? It is by means of b rain /b that falls due to the prayers of the righteous., b Bar Kappara taught: What is /b the meaning of that which b is written: And you shall have a peg among your weapons [ i azenekha /i ]” /b (Deuteronomy 23:14)? b Do not read /b it as: b Your weapons [ i azenekha /i ]. Rather, /b read it: b On your ear [ i oznekha /i ], /b meaning b that if a person hears an inappropriate matter, /b |
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102. Babylonian Talmud, Megillah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 369| 10b. השתא [הא] אמרי לא צריכא לקדושי אלא מצאו את אלו ומנאום,ולא אלו בלבד אלא כל שתעלה לך מסורת בידך מאבותיך שמוקפת חומה מימות יהושע בן נון כל המצות הללו נוהגין בה מפני שקדושה ראשונה קידשה לשעתה וקידשה לעתיד לבא קשיא דר' ישמעאל אדר' ישמעאל,תרי תנאי אליבא דר' ישמעאל בר' יוסי ואיבעית אימא הא ר' אלעזר בר יוסי אמרה דתניא ר' אלעזר בר' יוסי אמר אשר לוא חומה (ויקרא כה, ל) אע"פ שאין לו עכשיו והיה לו קודם לכן:,ויהי בימי אחשורוש אמר רבי לוי ואיתימא רבי יונתן דבר זה מסורת בידינו מאנשי כנסת הגדולה כל מקום שנאמר ויהי אינו אלא לשון צער,ויהי בימי אחשורוש (אסתר א, א) הוה המן ויהי בימי שפוט השופטים (רות א, א) הוה רעב ויהי כי החל האדם לרוב (בראשית ו, א) וירא ה' כי רבה רעת האדם (בראשית ו, ה),ויהי בנסעם מקדם (בראשית יא, ב) הבה נבנה לנו עיר (בראשית יא, ד) ויהי בימי אמרפל (בראשית יד, א) עשו מלחמה (בראשית יד, ב) ויהי בהיות יהושע ביריחו (יהושע ה, יג) וחרבו שלופה בידו ויהי ה' את יהושע (יהושע ו, כז) וימעלו בני ישראל (יהושע ז, א) ויהי איש אחד מן הרמתים (שמואל א א, א) כי את חנה אהב וה' סגר רחמה (שמואל א א, ה),ויהי (כי) זקן שמואל ולא הלכו בניו בדרכיו (שמואל א ח, ג) ויהי דוד לכל דרכיו משכיל [וה' עמו] (שמואל א יח, יד) ויהי שאול עוין את דוד (שמואל א יח, ט) ויהי כי ישב המלך בביתו (שמואל ב ז, א) רק אתה לא תבנה הבית (מלכים א ח יט),והכתיב (ויקרא ט, א) ויהי ביום השמיני ותניא אותו היום היתה שמחה לפני הקדוש ברוך הוא כיום שנבראו בו שמים וארץ כתיב הכא ויהי ביום השמיני וכתיב התם (בראשית א, ה) ויהי (בקר) יום אחד,הא שכיב נדב ואביהוא,והכתיב (מלכים א ו, א) ויהי בשמונים שנה וארבע מאות שנה והכתיב (בראשית כט, י) ויהי כאשר ראה יעקב את רחל והכתיב ויהי ערב ויהי בקר יום אחד והאיכא שני והאיכא שלישי והאיכא טובא,אמר רב אשי כל ויהי איכא הכי ואיכא הכי ויהי בימי אינו אלא לשון צער,חמשה ויהי בימי הוו ויהי בימי אחשורוש ויהי בימי שפוט השופטים ויהי בימי אמרפל (ישעיהו ז, א) ויהי בימי אחז (ירמיהו א, ג) ויהי בימי יהויקים,(א"ר) לוי דבר זה מסורת בידינו מאבותינו אמוץ ואמציה אחים הוו מאי קמ"ל,כי הא דא"ר שמואל בר נחמני אמר רבי יונתן כל כלה שהיא צנועה בבית חמיה זוכה ויוצאין ממנה מלכים ונביאים מנלן מתמר דכתיב (בראשית לח, טו) ויראה יהודה ויחשבה לזונה כי כסתה פניה משום דכסתה פניה ויחשבה לזונה,אלא משום דכסתה פניה בבית חמיה ולא הוה ידע לה זכתה ויצאו ממנה מלכים ונביאים מלכים מדוד נביאים דא"ר לוי מסורת בידינו מאבותינו אמוץ ואמציה אחים היו וכתיב (ישעיהו א, א) חזון ישעיהו בן אמוץ,וא"ר לוי דבר זה מסורת בידינו מאבותינו מקום ארון אינו מן המדה,תניא נמי הכי ארון שעשה משה יש לו עשר אמות לכל רוח וכתיב (מלכים א ו, כ) ולפני הדביר עשרים אמה אורך וכתיב כנף הכרוב האחד עשר אמות וכנף הכרוב האחד עשר אמות ארון גופיה היכא הוה קאי אלא לאו שמע מינה בנס היה עומד,ר' יונתן פתח לה פיתחא להאי פרשתא מהכא (ישעיהו יד, כב) וקמתי עליהם וגו' והכרתי לבבל שם ושאר ונין ונכד נאם ה' שם זה הכתב שאר זה לשון נין זה מלכות ונכד זו ושתי,רבי שמואל בר נחמני פתח לה פיתחא להאי פרשתא מהכא (ישעיהו נה, יג) תחת הנעצוץ יעלה ברוש ותחת הסרפד יעלה הדס,תחת הנעצוץ תחת המן הרשע שעשה עצמו ע"ז דכתיב (ישעיהו ז, יט) ובכל הנעצוצים ובכל הנהלולים,יעלה ברוש זה מרדכי שנקרא ראש לכל הבשמים שנאמר (שמות ל, כג) ואתה קח לך בשמים ראש מר דרור ומתרגמינן מרי דכי,תחת הסרפד תחת ושתי הרשעה בת בנו של נבוכדנצר הרשע ששרף רפידת בית ה' דכתיב (שיר השירים ג, י) רפידתו זהב,יעלה הדס זו אסתר הצדקת שנקראת הדסה שנאמר (אסתר ב, ז) ויהי אומן את הדסה והיה לה' לשם זו מקרא מגילה לאות עולם לא יכרת אלו ימי פורים,ר' יהושע בן לוי פתח לה פיתחא להאי פרשתא מהכא (דברים כח, סג) והיה כאשר שש ה' עליכם להיטיב אתכם כן ישיש להרע אתכם,ומי חדי הקב"ה במפלתן של רשעים והא כתיב (דברי הימים ב כ, כא) בצאת לפני החלוץ ואומרים הודו לה' כי לעולם חסדו וא"ר יוחנן מפני מה לא נאמר כי טוב בהודאה זו לפי שאין הקב"ה שמח במפלתן של רשעים,ואמר רבי יוחנן מאי דכתיב (שמות יד, כ) ולא קרב זה אל זה כל הלילה בקשו מלאכי השרת לומר שירה אמר הקב"ה מעשה ידי טובעין בים ואתם אומרים שירה,אמר רבי אלעזר הוא אינו שש אבל אחרים משיש ודיקא נמי דכתיב כן ישיש ולא כתיב ישוש ש"מ,רבי אבא בר כהנא פתח לה פיתחא להאי פרשתא מהכא (קהלת ב, כו) לאדם שטוב לפניו נתן חכמה ודעת ושמחה זה מרדכי הצדיק ולחוטא נתן ענין לאסוף ולכנוס זה המן לתת לטוב לפני האלהים זה מרדכי ואסתר דכתיב ותשם אסתר את מרדכי על בית המן,רבה בר עופרן פתח לה פיתחא להאי פרשתא מהכא (ירמיהו מט, לח) ושמתי כסאי בעילם והאבדתי משם מלך ושרים מלך זו ושתי ושרים זה המן ועשרת בניו,רב דימי בר יצחק פתח לה פיתחא להאי פרשתא מהכא | 10b. b Now, didn’t they say /b later in the same i baraita /i that b it is not necessary to consecrate /b them? b Rather, /b this is what the i baraita /i means to say: It is due to the fact that when the exiles ascended from Babylonia b they discovered these and enumerated them. /b ,The i baraita /i continues. b And not only these, but /b in b any /b city with regard to b which you receive a tradition from your ancestors that it was surrounded by a wall from the days of Joshua, son of Nun, all these mitzvot are observed in it, due to /b the fact b that the initial consecration sanctified /b Eretz Yisrael b for its time and sanctified /b Eretz Yisrael b forever. /b This is b difficult, /b as there is a contradiction between one statement b of Rabbi Yishmael and /b another statement b of Rabbi Yishmael. /b ,The Gemara answers: This is a dispute between b two /b later b i tanna’im /i , /b who hold b according to /b the opinion of b Rabbi Yishmael, son of Rabbi Yosei. /b Each transmitted Rabbi Yishmael’s opinion in a different manner. b And if you wish, say /b instead that one of the traditions is mistaken, as with regard to b this /b statement, b Rabbi Elazar bar Yosei said it, as it is taught /b in a i baraita /i : b Rabbi Elazar, son of Rabbi Yosei, said /b that the verse states: b “Which has [ i lo /i ] a wall” /b (Leviticus 25:30). The word i lo /i is written with an i alef /i , meaning no, that it does not have a wall, but its vocalization is in the sense of its homonym, i lo /i with a i vav /i , meaning that it has a wall. This indicates that b even though it does not presently have /b a wall, as it was destroyed, b but it had a wall previously, /b it retains its status as a walled city. It is Rabbi Elazar, son of Rabbi Yosei, who maintains that the first consecration sanctified Jerusalem forever.,§ The Gemara returns to the primary topic of this chapter, the book of Esther. The Gemara cites various aggadic interpretations of the verses of the Megilla. The opening verse of the Megilla states: b “And it came to pass [ i vayhi /i ] in the days of Ahasuerus” /b (Esther 1:1). b Rabbi Levi said, and some say /b that it was b Rabbi Yonatan /b who said: b This matter is a tradition /b that b we /b received b from the members of the Great Assembly. Anywhere that /b the word b i vayhi /i is stated, it is /b an ominous b term /b indicating b nothing other /b than impending b grief, /b as if the word were a contraction of the words i vai /i and i hi /i , meaning woe and mourning.,The Gemara cites several proofs corroborating this interpretation. b “And it came to pass [ i vayhi /i ] in the days of Ahasuerus” /b led to grief, as there b was Haman. “And it came to pass [ i vayhi /i ] in the days when the judges ruled” /b (Ruth 1:1) introduces a period when there b was famine. “And it came to pass [ i vayhi /i ], when men began to multiply” /b (Genesis 6:1) is immediately followed by the verse: b “And the Lord saw that the wickedness of man was great in the earth” /b (Genesis 6:5)., b “And it came to pass [ i vayhi /i ] as they journeyed from the east” /b (Genesis 11:2) is followed by: b “Come, let us build us a city” /b (Genesis 11:4), which led to the sin of the Tower of Babel. The Gemara cites further examples: b “And it came to pass in the days of Amraphel” /b (Genesis 14:1), about whom it is stated: b “These made war” /b (Genesis 14:2). Another verse states: b “And it came to pass, when Joshua was by Jericho” /b (Joshua 5:13), it was there that he saw an angel b “with his sword drawn in his hand” /b as a warning. It is written: b “And the Lord was [ i vayhi /i ] with Joshua” /b (Joshua 6:27), and immediately afterward: b “But the children of Israel committed a trespass” /b (Joshua 7:1). It states: b “And it came to pass that there was a certain man of Ramathaim” /b (I Samuel 1:1), and it mentions shortly afterward Hannah’s inability to conceive: b “For he loved Hannah, but the Lord had closed up her womb” /b (I Samuel 1:5).,Similarly, the verse states: b “And it came to pass, when Samuel was old” /b (I Samuel 8:1), and then it is written: b “And his sons did not walk in his ways” /b (I Samuel 8:3). Also, it states: b “And it came to pass that David was successful in all his ways, and the Lord was with him” /b (I Samuel 18:14), and only a few verses prior it is written: b “And Saul viewed David with suspicion” /b (I Samuel 18:9). In another instance, the verse states: b “And it came to pass, when the king dwelt in his house” /b (II Samuel 7:1). Here King David mentioned his desire to build a temple for God, but it is written elsewhere that he was told: b “Yet you shall not build the house” /b (II Chronicles 6:9).,After citing several verses where i vayhi /i portends grief, the Gemara mentions a number of verses that seem to indicate otherwise. b But isn’t it written: “And it came to pass [ i vayhi /i ] on the eighth day” /b (Leviticus 9:1), which was the day of the dedication of the Tabernacle? b And it is taught /b in a i baraita /i with regard to that day: b On that day there was joy before the Holy One, Blessed be He, similar to /b the joy that existed on the b day on which the heavens and earth were created. /b The Gemara cites a verbal analogy in support of this statement. b It is written here, /b with regard to the dedication of the Tabernacle: b “And it came to pass [ i vayhi /i ] on the eighth day,” and it is written there, /b in the Creation story: b “And it was [ i vayhi /i ] /b evening, and it was b morning, one day” /b (Genesis 1:5). This indicates that there was joy on the eighth day, when the Tabernacle was dedicated, similar to the joy that existed on the day the world was created. Apparently, the term i vayhi /i is not necessarily a portent of grief.,The Gemara answers: This verse does not contradict the principle. On the day of the dedication of the Tabernacle, a calamity also befell the people, b as Nadav and Avihu died. /b ,The Gemara cites additional verses where i vayhi /i is not indicative of impending grief: b But isn’t it written: “And it came to pass [ i vayhi /i ] in the four hundred and eightieth year” /b (I Kings 6:1), which discusses the joyous occasion of the building of the Temple? b And /b furthermore, b isn’t it written: “And it came to pass [ i vayhi /i ] when Jacob saw Rachel” /b (Genesis 29:10), which was a momentous occasion? b And isn’t it written: “And it was [ i vayhi /i ] evening, and it was [ i vayhi /i ] morning, one day” /b (Genesis 1:5)? b And isn’t there the second /b day of Creation, b and isn’t there the third /b day, where the term i vayhi /i is used? b And aren’t there many /b verses in the Bible in which the term i vayhi /i appears and no grief ensues? Apparently, the proposed principle is incorrect.,Rather, b Rav Ashi said: /b With regard to b every /b instance of b i vayhi /i /b alone, b there are /b some that mean b this, /b grief, b and there are /b some that mean b that, /b joy. However, wherever the phrase b “and it came to pass in the days of [ i vayhi bimei /i ]” /b is used in the Bible, b it is nothing other /b than b a term of /b impending b grief. /b ,The Gemara states that b there are five /b instances of b i vayhi bimei /i /b in the Bible. b “And it came to pass in the days of [ i vayhi bimei /i ] Ahasuerus”; “And it came to pass in the days [ i vayhi bimei /i ] when the judges ruled”; “And it came to pass in the days of [ i vayhi bimei /i ] Amraphel”; “And it came to pass in the days of [ i vayhi bimei /i ] Ahaz” /b (Isaiah 7:1); b “And it came to pass in the days of [ i vayhi bimei /i ] Jehoiakim” /b (Jeremiah 1:3). In all those incidents, grief ensued.,§ Apropos the tradition cited by Rabbi Levi above, the Gemara cites additional traditions that he transmitted. b Rabbi Levi said: This matter is a tradition /b that b we /b received b from our ancestors: Amoz, /b father of Isaiah, b and Amaziah, /b king of Judea, b were brothers. /b The Gemara questions: b What /b novel element b is this /b statement b teaching us? /b ,The Gemara responds: It is b in accordance with that which Rabbi Shmuel bar Naḥmani said /b that b Rabbi Yonatan said: Any bride who is modest in the house of her father-in-law merits that kings and prophets /b will b emerge from her. From where do we /b derive this? b From Tamar, as it is written: “When Judah saw her, he thought her to be a prostitute; for she had covered her face” /b (Genesis 38:15). Can it be that b because /b Tamar b covered her face he thought her to be a prostitute? /b On the contrary, a harlot tends to uncover her face., b Rather, because she covered her face in the house of her father-in-law and he was not familiar with her /b appearance, Judah didn’t recognize Tamar, thought she was a harlot, and sought to have sexual relations with her. Ultimately, b she merited that kings and prophets emerged from her. Kings /b emerged from her b through David, /b who was a descendant of Tamar’s son, Peretz. However, there is no explicit mention that she was the forebear of b prophets. /b This is derived from that b which Rabbi Levi said: This matter is a tradition /b that b we /b received b from our ancestors. Amoz, /b father of Isaiah, b and Amaziah, /b king of Judea, b were brothers, and it is written: “The vision of Isaiah the son of Amoz” /b (Isaiah 1:1). Amoz was a member of the Davidic dynasty, and his son, the prophet Isaiah, was also a descendant of Tamar., b And Rabbi Levi said: This matter is a tradition /b that b we /b received b from our ancestors: The place of the Ark /b of the Covet b is not /b included b in the measurement /b of the Holy of Holies in which it rested.,The Gemara comments: b This is also taught /b in a i baraita /i : b The Ark crafted by Moses had ten cubits /b of empty space b on each side. And it is written /b in the description of Solomon’s Temple: b “And before the Sanctuary, which was twenty cubits in length, /b and twenty cubits in breadth” (I Kings 6:20). The place “before the Sanctuary” is referring to the Holy of Holies. It was twenty by twenty cubits. If there were ten cubits of empty space on either side of the Ark, apparently the Ark itself occupied no space. b And it is written: And the wing of one of the cherubs was ten cubits and the wing of the other cherub was ten cubits; /b the wings of the cherubs occupied the entire area. If so, b where was the Ark itself standing? Rather, /b must one b not conclude from it /b that the Ark b stood by means of a miracle /b and occupied no space?,§ The Gemara cites prologues utilized by various Sages to introduce study of the Megilla: b Rabbi Yonatan introduced this passage, /b the book of Esther, b with an introduction from here: “For I will rise up against them, /b says the Lord of hosts, b and cut off from Babylonia name, and remt, and offspring [ i nin /i ], and posterity, says the Lord” /b (Isaiah 14:22). This verse may be interpreted homiletically: b “Name,” this is /b the b writing /b of ancient Babylonia that will disappear from the world. b “Remt,” this is /b the b language /b of ancient Babylonia. b “offspring,” this is /b their b kingdom. And “posterity,” this is Vashti, /b who according to tradition was Nebuchadnezzar’s granddaughter, and the book of Esther relates how she too was removed from the throne., b Rabbi Shmuel bar Naḥmani introduced this passage with an introduction from here: “Instead of the thorn shall the cypress come up, and instead of the nettle shall the myrtle come up; /b and it shall be to the Lord for a name, for an everlasting sign that shall not be cut off” (Isaiah 55:13). Rabbi Shmuel bar Naḥmani interpreted the verse homiletically as referring to the righteous individuals who superseded the wicked ones in the book of Esther., b “Instead of the thorn”; /b this means b instead of the wicked Haman. /b He is referred to as a thorn b because he turned himself into an object of idol worship, /b as he decreed that all must prostrate themselves before him. The Gemara cites proof that the term thorn is used in connection with idol worship, b as it is written: “And upon all thorns, and upon all brambles” /b (Isaiah 7:19), which is understood to be a reference to idol worship.,The next section of the verse discusses what will replace the thorns, i.e., Haman: b “Shall the cypress [ i berosh /i ] come up”; this is Mordecai. /b Why is he called a cypress [ i berosh /i ]? b Because he was called the chief /b [ b i rosh /i /b ] b of all the spices, as it is stated: “Take you also to yourself the chief spices, of pure myrrh [ i mar deror /i ]” /b (Exodus 30:23), b and we translate /b “pure myrrh,” into Aramaic as b i mari dakhei /i . /b Mordecai was like i mari dakhi /i , the chief [ i rosh /i ] of spices, and therefore he is called i berosh /i .,The verse continues: “And b instead of the nettle [ i sirpad /i ],” /b this means b instead of the wicked Vashti. /b Why is she called a nettle [ i sirpad /i ]? Because she was b the daughter of the son of the wicked Nebuchadnezzar, who burned the ceiling [ i saraf refidat /i ] of the House of God, as it is written: “Its top [ i refidato /i ] of gold” /b (Song of Songs 3:10).,The next section of the verse states: b “Shall the myrtle [ i hadas /i ] come up”; this is the righteous Esther, who was called Hadassah /b in the Megilla, b as it is stated: “And he had brought up Hadassah; /b that is, Esther” (Esther 2:7). The concluding section of the verse states: b “And it shall be to the Lord for a name”; this is the reading of the Megilla. “For an everlasting sign that shall not be cut off”; these are the days of Purim. /b , b Rabbi Yehoshua ben Levi introduced this passage with an introduction from here: “And it shall come to pass, that as the Lord rejoiced over you to do you good, /b and to multiply you; so the Lord will rejoice over you to cause you to perish, and to destroy you” (Deuteronomy 28:63). The verse indicates that just as the Lord rejoiced in the good he did on behalf of Israel, so too, the Lord b will rejoice to cause you harm. /b ,Rabbi Yehoshua ben Levi asked: b Does the Holy One, Blessed be He, /b in fact b rejoice over the downfall of the wicked? But it is written: “As they went out before the army, and say: Give thanks to the Lord, for His kindness endures forever” /b (II Chronicles 20:21), b and Rabbi Yoḥa said: For what /b reason were the words: b “for He is good” not stated in this /b statement of b thanksgiving, /b as the classic formulation is: “Give thanks to the Lord; for He is good; for His kindness endures forever” (I Chronicles 16:34)? b Because the Holy One, Blessed be He, does not rejoice over the downfall of the wicked. /b Since this song was sung in the aftermath of a military victory, which involved the downfall of the wicked, the name of God was not mentioned for the good., b And /b similarly, b Rabbi Yoḥa said: What is /b the meaning of b that which is written: “And the one came not near the other all the night” /b (Exodus 14:20)? b The ministering angels wanted to sing /b their b song, /b for the angels would sing songs to each other, as it states: “And they called out to each other and said” (Isaiah 6:3), but b the Holy One, Blessed be He, said: The work of My hands, /b the Egyptians, are b drowning at sea, and you /b wish to b say songs? /b This indicates that God does not rejoice over the downfall of the wicked., b Rabbi Elazar said /b that this is how the matter is to be understood: Indeed, God Himself b does not rejoice /b over the downfall of the wicked, b but He causes others to rejoice. /b The Gemara comments: One can b learn from /b the language of the verse b as well, as it is written: “So /b the Lord b will rejoice [ i ken yasis /i ]” /b (Deuteronomy 28:63). b And it is not written i yasus /i , /b the grammatical form of the verb meaning: He will rejoice. Rather, it is written i yasis /i . The grammatical form of this verb indicates that one causes another to rejoice. Consequently, these words are understood to mean that God will cause others to rejoice. The Gemara concludes: Indeed, b learn from /b it that this is the case., b Rabbi Abba bar Kahana introduced this passage with an introduction from here. /b The verse states with regard to God’s reward to the righteous: b “He gives to a man that is good in His sight wisdom, and knowledge, and joy” /b (Ecclesiastes 2:26). The Gemara explains that b this /b verse b is /b referring to b the righteous Mordecai. /b With regard to the next part of the verse: b “But to the sinner He gives the task of gathering and heaping up,” this is /b referring to b Haman. /b The conclusion of the verse states: b “That he may give it to one who is good before God” /b (Ecclesiastes 2:26). b This is Mordecai and Esther, as it is written: “And Esther set Mordecai over the house of Haman” /b (Esther 8:2)., b Rabba bar oferan introduced this passage with an introduction from here: “And I will set my throne in Elam, and destroy from there the king and the princes, says the Lord” /b (Jeremiah 49:38). b “The king” /b who was destroyed; b this is /b referring to b Vashti. “And the princes”; this is /b referring to b Haman and his ten sons. /b , b Rav Dimi bar Yitzḥak introduced this passage with an introduction from here: /b |
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103. Babylonian Talmud, Menachot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 512 | 43a. that was b forty days old. /b He would b soak /b the sky-blue wool b in /b this solution b from night until morning. /b If b its color would fade [ i ipparad ḥazutei /i ], /b the sky-blue wool was determined to be b unfit, /b as it was not dyed with i tekhelet /i derived from a i ḥilazon /i . If b its color would not fade, /b the sky-blue wool was determined to be b fit. /b , b And Rav Adda said before Rava in the name of Rav Avira: One brings hard [ i arkesa /i ] leavened barley /b dough b and bakes /b the sky-blue wool b in it. /b If the color of the sky-blue wool b changes for the better, /b meaning that the process intensifies the color of the sky-blue wool, then it is b fit. /b If the color of the sky-blue wool changes for the b worse, /b i.e., it fades, then it is b unfit. And your mnemonic /b is: b Change /b reveals b falsehood /b and b change /b reveals b truth. /b All of this indicates that it is possible to test whether sky-blue wool has been dyed with real i tekhelet /i , contrary to the i baraita /i .,The Gemara explains the i baraita /i : b What /b does it mean b when it says: There is no /b reliable method of b testing /b sky-blue wool? It means that there is no way to test whether it was dyed for the sake of the mitzva or b for /b the purpose of b testing /b the dye.,The Gemara relates that b Mar, /b a Sage b from Mashkhei, brought sky-blue /b wool b in the years /b when b Rav Aḥai /b was a preeminent Sage. b They tested it in /b the manner described by b Rav Yitzḥak, son of Rav Yehuda, and its color faded. /b They then tested it b in /b the manner described by b Rav Adda and /b the color b changed for the better. /b ,The Sages b thought /b that the sky-blue wool should be b deemed unfit /b because it did not pass the first test. b Rav Aḥai said to them: But /b how could it be that b this /b wool b is not i tekhelet /i , /b as it failed one of the tests, b and is /b also b not indigo, /b as it passed the other? This is impossible, because it must be one or the other. b Rather, conclude from it /b that these b i halakhot /i were stated together. /b ,He explains: In a case b where we tested /b the wool b in /b the manner described b by Rav Yitzḥak, son of Rav Yehuda, /b and b its color did not fade, /b it is b fit /b and requires no further testing. If b its color faded, /b then b we test it in /b the manner described b by Rav Adda, with hard leavened /b barley dough. If the color b changed for the better /b it is b fit; /b if the color changed b for the worse /b it is b unfit. /b The Gemara adds: b They sent /b a message b from there, /b i.e., Eretz Yisrael: These b i halakhot /i were /b in fact b stated together, /b as explained by Rav Aḥai.,The Gemara relates that b Rabbi Mani was exacting and purchased /b sky-blue wool b in accordance with the stringencies of the i baraita /i /b cited earlier, i.e., that wool dyed as a test is unfit for ritual fringes, and that therefore one should purchase sky-blue wool for ritual fringes only from an expert. b A certain elder said to him: This is what your early predecessors did, and their businesses were successful. /b , b The Sages taught /b in a i baraita /i : In the case of b one who purchases a cloak with ritual fringes from the marketplace, /b if he purchased it b from a Jew it retains its presumptive status /b that it is fit for the mitzva. If he purchased it b from a gentile, /b then if he purchased it b from a merchant /b it is presumed to be b fit, /b as the merchant would want to maintain his credibility and would therefore purchase the sky-blue strings only from a reliable source. But if he purchased it b from /b a gentile who is b an ordinary /b person rather than a professional merchant, the sky-blue strings are b unfit, /b as the seller presumably dyed them himself., b And even though /b the Sages b said: A person is not permitted to sell a cloak with ritual fringes to a gentile until he unties /b and removes b its ritual fringes, /b it is permitted to purchase such a cloak from a gentile merchant, as it is assumed that the merchant acquired the cloak from a Jew who ignored this i halakha /i .,The Gemara asks: b What is the reason /b for the prohibition against selling a cloak with ritual fringes to a gentile? The Gemara answers: b Here they interpreted /b that it is prohibited b because /b of the concern that the gentile will visit b a prostitute /b and observers will think that he is a Jew. Alternatively, b Rav Yehuda said: /b It is prohibited b lest /b a Jew mistake the gentile for a Jew and b accompany him on a journey /b thinking that he is also Jewish, due to his ritual fringes, b and /b the gentile might then b kill him. /b ,§ b Rav Yehuda would affix /b white and b sky-blue /b strings b to the garment [ i pirzuma /i ] of his wife. And every morning /b he would b recite the blessing: To wrap ourselves in /b garments with b ritual fringes. /b ,The Gemara asks: b From /b the fact b that /b he would b affix /b ritual fringes to his wife’s garments, it is apparent that b he holds /b that the obligation of ritual fringes is b a positive mitzva that is not time-bound, /b and therefore women are also obligated in it. But if that is his opinion, b why /b did b he recite the blessing /b on ritual fringes b each and every morning? /b In order for the mitzva to not be time-bound, it must apply at night, in which case a new blessing should not be recited in the morning.,The Gemara answers: Rav Yehuda was acting b in accordance with /b the opinion of b Rabbi /b Yehuda HaNasi, b as it is taught /b in a i baraita /i : With regard to b phylacteries, every time one dons them he recites the blessing over them, /b even several times in one day; this is b the statement of Rabbi /b Yehuda HaNasi.,The Gemara asks: b If so, /b he should have b also /b recited a blessing b every time /b that he took the cloak off and put it back on, and not merely once a day in the morning. The Gemara answers: b Rav Yehuda was a modest man and he did not remove his cloak the entire day. /b The Gemara asks: In b what /b way is it b different from the morning, /b i.e., why did he recite a blessing in the morning? The Gemara answers: He recited the blessing in the morning b when he changed from a nighttime garment to a daytime garment. /b ,§ b The Sages taught /b in a i baraita /i : b Everyone is obligated in /b the mitzva of b ritual fringes, /b including b priests, Levites, Israelites, converts, women, and /b Canaanite b slaves. Rabbi Shimon deems women exempt, because /b the mitzva of ritual fringes b is a positive, time-bound mitzva, and women are exempt /b from b every positive, time-bound mitzva. /b ,The Gemara analyzes the i baraita /i . b The Master said /b in the i baraita /i : b Everyone is obligated in /b the mitzva of b ritual fringes, /b including b priests, Levites, and Israelites. /b The Gemara asks: Isn’t that b obvious? As, if priests, Levites, and Israelites were exempt /b from the mitzva, b who /b then b is to be obligated? /b ,The Gemara answers: b It was necessary for /b the i baraita /i to mention that b priests /b are obligated to fulfill the mitzva, as b it may enter your mind to say /b as follows: b Since it is written: “You shall not wear diverse kinds, wool and linen together. You shall prepare yourself twisted cords /b upon the four corners of your covering” (Deuteronomy 22:11–12), only b one who is not permitted to wear diverse kinds is obligated in /b the mitzva of b ritual fringes. /b With regard to b these priests, since diverse kinds are permitted for them /b when they perform the Temple service, as the belt of the priestly vestments contains diverse kinds, b they should not be obligated /b in the mitzva of ritual fringes.,Therefore, the i baraita /i b teaches us /b that b although /b the prohibition of diverse kinds is b permitted /b for them b at the time /b when they perform the Temple b service, when /b it is b not the time of /b the Temple b service /b it is b not permitted, /b and therefore priests are obligated in the mitzva of ritual fringes.,The i baraita /i states that b Rabbi Shimon deems women exempt. /b The Gemara asks: b What is the reasoning of Rabbi Shimon? /b The Gemara answers: b As it is taught /b in a i baraita /i that with regard to ritual fringes it is stated: “And it shall be unto you for a fringe, b that you may look upon it /b and remember all the commandments of the Lord” (Numbers 15:39). The term “that you may look” b excludes a nighttime garment, /b as it is dark at night and it is therefore difficult to see.,The i baraita /i continues: One may ask: b Do you say /b that the verse serves to b exclude a nighttime garment? Or is it /b to b exclude only the garment of a blind person, /b who is also unable to see his ritual fringes? The i tanna /i explains: b When /b the verse b states: /b “of your covering, b with which you cover yourself” /b (Deuteronomy 22:12), the b garment of a blind person is mentioned /b as being included, as the verse already stated: “of your covering,” and did not need to state: “With which you cover yourself.” If so, b how do I realize /b the meaning of the exclusion: b “That you may look upon it”? /b It must b exclude a nighttime garment. /b ,The Gemara asks: b What did you see /b that led you b to include the garment of a blind person /b from the phrase: “With which you cover yourself,” b and to exclude a nighttime garment /b from the phrase: “That you may look upon it,” rather than including a nighttime garment in the obligation and excluding the garment of a blind person? The Gemara answers: b I include the garment of a blind person, which is visible to others, /b even though the blind person himself cannot see it, b and I exclude a nighttime garment, which is not visible /b even b to others. /b ,The Gemara asks: b And the Rabbis /b who disagree with Rabbi Shimon, |
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104. Babylonian Talmud, Hulin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •r. joshua (b. hanania) •r. joshua b. levi Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 563| 95b. מחוור רישא נפל מיניה אזל אייתי סילתא שדא אסיק תרין אמר רב עבדי נמי הכי אסרינהו ניהליה,אמרי ליה רב כהנא ורב אסי לרב דאיסורא שכיחי דהתירא לא שכיחי אמר להו דאיסורא שכיחי טפי,וכי מכללא מאי פרוותא דעובדי כוכבים הואי תדע דקאמר להו דאיסורא שכיחי טפי,אלא רב היכי אכל בשרא בשעתיה דלא עלים עיניה מיניה איבעית אימא בציירא וחתומא ואי נמי בסימנא כי הא דרבה ב"ר הונא מחתך ליה אתלת קרנתא,רב הוה קאזיל לבי רב חנן חתניה חזי מברא דקאתי לאפיה אמר מברא קאתי לאפי יומא טבא לגו,אזל קם אבבא אודיק בבזעא דדשא חזי חיותא דתליא טרף אבבא נפוק אתו כולי עלמא לאפיה אתא טבחי נמי לא עלים רב עיניה מיניה אמר להו איכו השתא ספיתו להו איסורא לבני ברת לא אכל רב מההוא בישרא,מ"ט אי משום איעלומי הא לא איעלים אלא דנחיש,והאמר רב כל נחש שאינו כאליעזר עבד אברהם וכיונתן בן שאול אינו נחש אלא סעודת הרשות הואי ורב לא מתהני מסעודת הרשות,רב בדיק במברא ושמואל בדיק בספרא רבי יוחנן בדיק בינוקא,כולהו שני דרב הוה כתב ליה רבי יוחנן לקדם רבינו שבבבל כי נח נפשיה הוה כתב לשמואל לקדם חבירינו שבבבל אמר לא ידע לי מידי דרביה אנא כתב שדר ליה עיבורא דשיתין שני אמר השתא חושבנא בעלמא ידע,כתב שדר ליה תליסר גמלי ספקי טריפתא אמר אית לי רב בבבל איזיל איחזייה א"ל לינוקא פסוק לי פסוקיך אמר ליה (שמואל א כח, ג) ושמואל מת אמר ש"מ נח נפשיה דשמואל,ולא היא לא שכיב שמואל אלא כי היכי דלא ליטרח רבי יוחנן,תניא רבי שמעון בן אלעזר אומר בית תינוק ואשה אף על פי שאין נחש יש סימן,אמר ר' אלעזר והוא דאיתחזק תלתא זימני דכתיב (בראשית מב, לו) יוסף איננו ושמעון איננו ואת בנימין תקחו,בעא מיניה רב הונא מרב בחרוזין מהו א"ל אל תהי שוטה בחרוזין הרי זה סימן איכא דאמרי אמר רב הונא אמר רב בחרוזין הרי זה סימן,רב נחמן מנהרדעא איקלע לגבי רב כהנא לפום נהרא במעלי יומא דכפורי אתו עורבי שדו כבדי וכוליתא אמר ליה שקול ואכול האידנא דהיתרא שכיח טפי,רב חייא בר אבין איתבד ליה כרכשא (בי דינא) אתא לקמיה דרב הונא אמר ליה אית לך סימנא בגויה א"ל לא אית לך טביעות עינא בגויה אמר ליה אין אם כן זיל שקול,רב חנינא חוזאה איתבד ליה גבא דבשרא אתא לקמיה דרב נחמן אמר ליה אית לך סימנא בגויה אמר ליה לא אית לך טביעות עינא בגויה אמר ליה אין אם כן זיל שקול,רב נתן בר אביי איתבד ליה קיבורא דתכלתא אתא לקמיה דרב חסדא אמר ליה אית לך סימנא בגויה אמר ליה לא אית לך טביעות עינא בגויה אמר ליה אין אם כן זיל שקול,אמר רבא מרישא הוה אמינא סימנא עדיף מטביעות עינא דהא מהדרינן אבידתא בסימנא | 95b. b cleaning /b the b head /b of an animal in the river. The head b fell from him. He went and brought a basket, cast /b the basket into the river, and b pulled out two /b animal heads. b Rav said /b to him: Does it commonly b happen this /b way that one loses one item and finds two? Just as one of the animal heads is not the one you dropped, it is possible that neither of them is the one you dropped. Therefore, Rav rendered both of b them forbidden to him. /b , b Rav Kahana and Rav Asi said to Rav: /b Is b forbidden /b meat b common /b but b permitted /b meat b not common? /b Most of the meat in this general location is kosher, so why did you forbid the two animal heads? b He said to them: Forbidden /b meat b is more common. /b From this incident the Sages derived that according to Rav, meat that has been obscured from sight becomes forbidden due to the possibility that the meat one finds now was actually deposited by ravens, who transported it from a location where the majority of the meat is forbidden.,The Gemara asks: b And what /b does it matter b if /b this opinion of Rav is known b by inference /b based on this incident, rather than by an explicit statement made by Rav? The Gemara answers: There is room to say that this incident cannot serve as a precedent for a general policy, because that location b was a port of gentiles, /b where most of the meat was non-kosher. b Know /b that this is the case, b as /b Rav b said to /b Rav Kahana and Rav Asi: b Forbidden /b meat b is more common. /b Consequently, it is possible that Rav would not have prohibited the meat in a location where the majority of the meat is kosher.,The Gemara asks: b But how did Rav /b ever b eat meat /b if he holds that meat becomes forbidden if it is unsupervised for even a short time? The Gemara answers: Rav ate meat only b in its time, /b i.e., shortly after it was slaughtered, b when it had not been obscured from his sight /b from the time of the slaughter until he ate it. Alternatively, b if you wish, say /b that Rav ate meat that was b tied and sealed /b in a way that proved it had not been swapped for non-kosher meat. b Or alternatively, /b he ate meat that could be recognized b by a distinguishing mark, like that /b practice of b Rabba bar Rav Huna, /b who would b cut /b meat into pieces b with three corners, /b i.e., triangles, before he would send it to his family members.,The Gemara relates that b Rav was going to the home of Rav Ḥa, his son-in-law. He saw /b that b the ferry was coming toward him /b just when he arrived at the riverbank. b He said: The ferry is coming toward me /b even though I did not arrange for it to come now; this is a sign that b a good day, /b i.e., a festive meal, awaits me b in /b the place where I am going.,After crossing the river on the ferry, Rav b went and stood at the gate /b of Rav Ḥa’s home. b He looked /b through b a crack in the door /b and b saw an animal that was hanging /b and ready to be cooked. b He knocked on the gate, /b and b everyone went out to /b greet b him, /b and b the butchers also came /b out to greet him. b Rav did not remove his eyes from /b the meat that the butchers were preparing. b He said to them: If /b you had eaten the meat based upon the supervision you provided b now, /b you would have b fed forbidden /b meat b to the sons of /b my b daughter /b because no one apart from me was watching the meat when you all came out to greet me. And despite the fact that he had kept the meat in his sight b Rav did not eat from that meat. /b ,The Gemara asks: b What is the reason /b that Rav did not eat the meat? b If /b one suggests that he was concerned b because /b it had been b obscured /b from sight, that cannot be the reason, as Rav kept watching it so that it b was not obscured /b from sight. b Rather, /b Rav did not eat b because he divined, /b i.e., he saw the arrival of the ferry as a good omen. This is prohibited, and therefore Rav penalized himself and abstained from the meat.,The Gemara asks: b But doesn’t Rav say /b that b any divination that is not like /b the divination of b Eliezer, the servant of Abraham, /b when he went to seek a bride for Isaac (see Genesis 24:14), b or like /b the divination of b Jonathan, son of Saul, /b who sought an omen as to whether he and his arms bearer would defeat the Philistines (see I Samuel 14:8–12), b is not divination? /b Since Rav did not rely on the omen in his decision making, he did not violate the prohibition against divination, and there was no reason for him to penalize himself. The Gemara answers: b Rather, /b the reason Rav did not eat the meat is that b it was an optional feast, /b rather than a feast associated with a mitzva, b and Rav would not derive pleasure from an optional feast. /b ,Having mentioned Rav’s reaction to the ferry in the incident cited above, the Gemara states that b Rav would check /b whether to travel based upon b the ferry; /b if it came quickly he would take the ferry, but otherwise he would not. b And Shmuel would check /b what would happen to him b by /b opening b a scroll /b and reading from wherever it was open to. b Rabbi Yoḥa would check /b what was in store for him b by /b asking b a child /b to recite the verse he was learning.,The Gemara relates an incident when Rabbi Yoḥa checked his luck based on a child’s verse. During b all the years /b when b Rav /b lived in Babylonia, b Rabbi Yoḥa, /b who lived in Eretz Yisrael, would b write to him /b and begin with the greeting: b To our Master who is in Babylonia. When /b Rav b died, /b Rabbi Yoḥa b would write to Shmuel /b and begin with the greeting: b To our colleague who is in Babylonia. /b Shmuel b said: Does /b Rabbi Yoḥa b not know /b any b matter in which I am his master? /b Shmuel b wrote /b and b sent to /b Rabbi Yoḥa the calculation of the b leap /b years b for /b the next b sixty years. /b Rabbi Yoḥa was not impressed by this and b said: Now he /b has b merely /b demonstrated that b he knows mathematics, /b which does not make him my master.,Shmuel then b wrote /b and b sent to /b Rabbi Yoḥa explications of b uncertainties /b pertaining to b i tereifot /i /b that had to be transported on b thirteen camels. /b Rabbi Yoḥa was impressed by this and b said: I have a Master in Babylonia; I will go and see him. /b Before departing on his journey, Rabbi Yoḥa b said to a child: Recite to me your verse /b that you studied today. The child b recited /b the following verse b to /b Rabbi Yoḥa: b “Now Samuel was dead” /b (I Samuel 28:3). Rabbi Yoḥa b said /b to himself: b Learn from this /b that b Shmuel has died. /b Therefore, Rabbi Yoḥa did not go to see Shmuel.,The Gemara comments: b But it was not so; Shmuel had not died. Rather, /b the reason Rabbi Yoḥa was given this sign was b so that Rabbi Yoḥa would not trouble himself /b to embark on the long and arduous journey from Eretz Yisrael to Babylonia., b It is taught /b in a i baraita /i : b Rabbi Shimon ben Elazar says: /b With regard to one who is successful with his first business transaction after he has built b a home, /b after the birth of b a child, or /b after he marries b a woman, even though /b he may b not /b use this as a means of b divination /b to decide upon future courses of action, b it is /b an auspicious b sign /b that he will continue to be successful. Conversely, if his first transaction is not successful he may take that as an inauspicious sign., b Rabbi Elazar said: But this /b is provided b that /b the sign b has been established /b by repeating itself b three times. /b This is based on a verse, b as it is written: /b “And Jacob their father said to them: Me you have bereaved of my children: b Joseph is not, and Simeon is not, and you will take Benjamin away; /b upon me are all these things come” (Genesis 42:36). If calamity were to befall Benjamin, that would establish a pattern of three tragedies.,§ The Gemara returns to discuss distinguishing marks that prevent meat from being prohibited despite its having been obscured from sight. b Rav Huna inquired of Rav: /b If pieces of meat were b strung /b together and then were obscured from sight, b what is /b the i halakha /i ? Rav b said to him: Do not be an imbecile; /b of course if the meat is b strung /b together b it is /b considered to be b a distinguishing mark, /b and the meat is permitted. b There are /b those b who say /b this i halakha /i as follows: b Rav Huna said /b that b Rav said: /b If pieces of meat are b strung /b together b it is a distinguishing mark, /b and the meat remains permitted even if it is obscured from sight.,The Gemara relates that b Rav Naḥman of Neharde’a arrived at /b the home of b Rav Kahana in Pum Nahara on the eve of Yom Kippur, /b which is a day when people commonly eat meat. b Ravens came /b and b dropped livers and kidneys. /b Rav Kahana b said to /b Rav Naḥman: b Take /b these livers and kidneys b and eat /b them, as they are not forbidden, even though they were obscured from sight. This is because b at this time permitted /b meat is b more common /b than forbidden meat, since Jews slaughter many animals on this day., b Rav Ḥiyya bar Avin lost /b a cut of meat from an animal b intestine among /b the b barrels /b of wine in his wine cellar. When he found it, b he came before Rav Huna /b to ask whether the meat was now prohibited because it had been obscured from sight. Rav Huna b said to him: Do you have a distinguishing mark on it /b so that you can identify it? Rav Ḥiyya bar Avin b said to him: No. /b Rav Huna asked him: b Do you have visual recognition of it? /b Rav Ḥiyya bar Avin b said to him: Yes. /b Rav Huna said: b If so, go and take /b it and eat it., b Rav Ḥanina Ḥoza’a lost a side of meat. /b When he found it, b he came before Rav Naḥman /b and asked him whether the meat was now prohibited because it had been obscured from sight. Rav Naḥman b said to him: Do you have a distinguishing mark on it /b so that you can identify it? Rav Ḥanina Ḥoza’a b said to him: No. /b Rav Naḥman asked him: b Do you have visual recognition of it? /b Rav Ḥanina Ḥoza’a b said to him: Yes. /b Rav Naḥman said: b If so, go and take /b it and eat it., b Rav Natan bar Abaye lost a skein of sky-blue /b wool prepared for use in ritual fringes. He searched for it and found it. b He came before Rav Ḥisda /b to ask whether the wool was now prohibited because it had been obscured from sight and may have become confused with other blue wool that is not valid for ritual fringes. Rav Ḥisda b said to him: Do you have a distinguishing mark in it /b so that you can identify it? Rav Natan bar Abaye b said to him: No. /b Rav Ḥisda asked him: b Do you have visual recognition of it? /b Rav Natan bar Abaye b said to him: Yes. /b Rav Ḥisda said: b If so, go and take /b it, and you may use it for ritual fringes., b Rava said: At first I would say /b that b a distinguishing mark is preferable to visual recognition, because we return a lost item /b to its owner based b on a distinguishing mark, /b |
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| 105. Ambrose, The Prayer of Job And David, 2.5.18 (4th cent. CE - 4th cent. CE) Tagged with subjects: •r. joshua b. r. Ḥananiah •r. joshua b. r. ḥananiah Found in books: Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 148 |
106. Anon., Exodus Rabbah, 13.1, 43.4 (4th cent. CE - 9th cent. CE) Tagged with subjects: •joshua b. levi (r.) •r. joshua (b. hanania) •r. joshua b. levi Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 366; Levine (2005), The Ancient Synagogue, The First Thousand Years, 348| 13.1. וַיֹּאמֶר ה' אֶל משֶׁה בֹּא אֶל פַּרְעֹה, הֲדָא הוּא דִכְתִיב (משלי כז, ג): כֹּבֶד אֶבֶן וְנֵטֶל הַחוֹל וְכַעַס אֱוִיל כָּבֵד מִשְּׁנֵיהֶם, שָׁאַל אַבְנִימוֹס הַגַּרְדִי אֶת רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה אָמַר לָהֶם הָאָרֶץ הֵיאַךְ נִבְרֵאת תְּחִלָּה. אָמְרוּ לוֹ אֵין אָדָם בָּקִי בִּדְבָרִים אֵלּוּ, אֶלָּא לֵךְ אֵצֶל אַבָּא יוֹסֵף הַבַּנָּאי, הָלַךְ וּמְצָאוֹ שֶׁהוּא עוֹמֵד עַל הַקְּרוּיָא, אָמַר לוֹ שְׁאֵלָה יֵשׁ לִי לִשְׁאֹל אוֹתְךָ, אָמַר לוֹ אֵינִי יָכוֹל לֵירֵד מִפְּנֵי שֶׁאֲנִי שְׂכִיר יוֹם אֶלָּא שְׁאַל מַה תְּבַקֵּשׁ, אָמַר לֵיהּ הֵיאַךְ נִבְרֵאת הָאָרֶץ תְּחִלָּה, אָמַר לֵיהּ נָטַל הַקָּדוֹשׁ בָּרוּךְ הוּא עָפָר מִתַּחַת כִּסֵּא הַכָּבוֹד וְזָרַק עַל הַמַּיִם וְנַעֲשָׂה אֶרֶץ, וּצְרוֹרוֹת קְטַנִּים שֶׁהָיוּ בֶּעָפָר נַעֲשׂוּ הָרִים וּגְבָעוֹת, שֶׁנֶּאֱמַר (איוב לח, לח): בְּצֶקֶת עָפָר לַמּוּצָק וּרְגָבִים יְדֻבָּקוּ, וּבָרוּר הוּא הַדָּבָר בְּאָזְנֵי בְּנֵי אָדָם, שֶׁנֶּאֱמַר: כֹּבֶד אֶבֶן וְנֵטֶל הַחוֹל, מַהוּ כֹּבֶד אֶבֶן, מִי שֶׁהוּא רוֹאֶה אֶת הֶהָרִים וְאֶת הַגְּבָעוֹת אֵינוֹ אוֹמֵר הֵיאַךְ בָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת אֵלּוּ. מַהוּ וְנֵטֶל הַחוֹל, אֶלָּא הַחוֹל שֶׁהַמַּיִם עוֹמְדִים עָלָיו לְמַעְלָה, וְהוּא נָתוּן מִלְּמַטָּה וְהוּא נוֹשֵׂא אוֹתָם, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא יְקָרָה הִיא בְּעֵינֵי בְּנֵי אָדָם וְרוֹאִין כְּאִלּוּ יְגִיעָה הִיא לְפָנַי, וְאֵינָהּ יְגִיעָה, שֶׁנֶּאֱמַר (ישעיה מ, כח): לֹא יִיעַף וְלֹא יִיגָע, בַּמֶּה אֲנִי יָגֵעַ בְּמִי שֶׁהוּא מַכְעִיס לְפָנַי בִּדְבָרִים בְּטֵלִים, כְּמָה דְאַתְּ אָמַר (מלאכי ב, יז): הוֹגַעְתֶּם ה' בְּדִבְרֵיכֶם, הֱוֵי וְכַעַס אֱוִיל כָּבֵד מִשְּׁנֵיהֶם, דָּבָר אַחֵר, כֹּבֶד אֶבֶן, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא כִּבַּדְתִּי אֶת יִשְׂרָאֵל בָּעוֹלָם שֶׁנִּקְרְאוּ אֶבֶן, כְּמָה דְתֵימָא (בראשית מט, כד): מִשָּׁם רֹעֶה אֶבֶן יִשְׂרָאֵל. וְנֵטֶל הַחוֹל, אֵלּוּ יִשְׂרָאֵל שֶׁנִּמְשְׁלוּ לְחוֹל, שֶׁנֶּאֱמַר (הושע ב, א): וְהָיָה מִסְפַּר בְּנֵי יִשְׂרָאֵל כְּחוֹל הַיָּם, שֶׁנָּטַלְתִּי אוֹתָם בָּעוֹלָם וְאָמַרְתִּי (זכריה ב, יב): כָּל הַנּוֹגֵעַ בָּהֶם כְּנוֹגֵעַ בְּבָבַת עֵינוֹ. רַבִּי יְהוֹשֻׁעַ אוֹמֵר תִּקּוּן סוֹפְרִים הוּא, עֵינִי כְּתִיב, וְעָמְדוּ וְהִכְעִיסוּ לְפָנַי וּבִקַּשְׁתִּי לְכַלּוֹתָן וּלְהַשְּׁלִיכָן מֵעַל פָּנָי, וְאָמַרְתִּי בִּשְׁבִיל פַּרְעֹה הָרָשָׁע שֶׁלֹא יֹאמַר לֹא הָיָה יָכוֹל לְהַצִּילָן וְעָמַד עֲלֵיהֶן וַהֲרָגָן, הֱוֵי וְכַעַס אֱוִיל כָּבֵד מִשְּׁנֵיהֶם, הֱוֵי כִּי אֲנִי הִכְבַּדְתִּי אֶת לִבּוֹ. 43.4. דָּבָר אַחֵר, וַיְחַל משֶׁה, מַהוּ כֵן, אָמַר רַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי חֶלְבּוֹ בְּשֵׁם רַבִּי יִצְחָק, שֶׁהִתִּיר נִדְרוֹ שֶׁל יוֹצְרוֹ. כֵּיצַד, אֶלָּא בְּשָׁעָה שֶׁעָשׂוּ יִשְׂרָאֵל הָעֵגֶל עָמַד משֶׁה מְפַיֵּס הָאֱלֹהִים שֶׁיִּמְחֹל לָהֶם. אָמַר הָאֱלֹהִים, משֶׁה, כְּבָר נִשְׁבַּעְתִּי (שמות כב, יט): זֹבֵחַ לָאֱלֹהִים יָחֳרָם, וּדְבַר שְׁבוּעָה שֶׁיָּצָא מִפִּי אֵינִי מַחֲזִירוֹ. אָמַר משֶׁה רִבּוֹן הָעוֹלָם וְלֹא נָתַתָּ לִי הֲפָרָה שֶׁל נְדָרִים, וְאָמַרְתָּ (במדבר ל, ג): אִישׁ כִּי יִדֹּר נֶדֶר לַה' אוֹ הִשָּׁבַע שְׁבֻעָה לֶאְסֹר אִסָּר עַל נַפְשׁוֹ לֹא יַחֵל דְּבָרוֹ, הוּא אֵינוֹ מוֹחֵל אֲבָל חָכָם מוֹחֵל אֶת נִדְּרוֹ בְּעֵת שֶׁיִּשָּׁאֵל עָלָיו, וְכָל זָקֵן שֶׁמּוֹרֶה הוֹרָאָה אִם יִרְצֶה שֶׁיְקַבְּלוּ אֲחֵרִים הוֹרָאָתוֹ צָרִיךְ הוּא לְקַיְמָהּ תְּחִלָּה, וְאַתָּה צִוִּיתַנִי עַל הֲפָרַת נְדָרִים, דִּין הוּא שֶׁתַּתִּיר אֶת נִדְרְךָ כַּאֲשֶׁר צִוִּיתַנִי לְהַתִּיר לַאֲחֵרִים. מִיָּד נִתְעַטֵּף בְּטַלִּיתוֹ וְיָשַׁב לוֹ כְּזָקֵן, וְהַקָּדוֹשׁ בָּרוּךְ הוּא עוֹמֵד כְּשׁוֹאֵל נִדְרוֹ, וְכֵן הוּא אוֹמֵר (דברים ט, ט): וָאֵשֵׁב בָּהָר, וְאֶפְשָׁר שֶׁהָיָה משֶׁה יוֹשֵׁב וְהָאֱלֹהִים יִתְבָּרַךְ שְׁמוֹ עוֹמֵד, אָמַר רַבִּי דְּרוּסָאי קָתֶדְרָא עָשָׂה לוֹ כְּקָתֶדְרָא שֶׁל אַסְטָלִיסְטָקִין הַלָּלוּ בְּשָׁעָה שֶׁהֵן נִכְנָסִין לִפְנֵי הַשִּׁלְטוֹן וְהֵן נִרְאִין עוֹמְדִין וְאֵינָן אֶלָּא יוֹשְׁבִין, וְאַף כָּאן כָּךְ, יְשִׁיבָה שֶׁהִיא נִרְאָה עֲמִידָה, הֱוֵי: וָאֵשֵׁב בָּהָר. דָּבָר אַחֵר, וָאֵשֵׁב בָּהָר, וְכִי יֵשׁ יְשִׁיבָה לְמַעְלָה, אַתָּה מוֹצֵא שֶׁכֻּלָּם עוֹמְדִין, שֶׁנֶּאֱמַר (ישעיה ו, ב): שְׂרָפִים עֹמְדִים מִמַּעַל לוֹ, וְכֵן (יחזקאל א, כד כה): בְּעָמְדָם תְּרַפֶּינָה כַנְפֵיהֶם, וְכֵן (דניאל ז, טז): קִרְבֵת עַל חַד מִן קָאֲמַיָּא, וְכֵן אֲפִלּוּ משֶׁה כְּשֶׁעָלָה לַמָּרוֹם הָיָה עוֹמֵד, שֶׁנֶּאֱמַר (דברים י, י): וְאָנֹכִי עָמַדְתִּי בָהָר, וּכְתִיב (דברים ה, ה): אָנֹכִי עֹמֵד בֵּין ה' וּבֵינֵיכֶם, וְאֵין יוֹשֵׁב שָׁם אֶלָּא הַקָּדוֹשׁ בָּרוּךְ הוּא לְבַדּוֹ, שֶׁנֶּאֱמַר (דברי הימים ב יח, יח): רָאִיתִי אֶת ה' יוֹשֵׁב עַל כִּסְאוֹ, וְהוּא אוֹמֵר וָאֵשֵׁב בָּהָר, וּמַהוּ כֵן, אָמַר רַב הוּנָא בַּר אַחָא שֶׁיָּשַׁב לְהַתִּיר נִדְרוֹ שֶׁל יוֹצְרוֹ, וּמָה אָמַר לוֹ דָּבָר קָשֶׁה, אָמַר רַבִּי יוֹחָנָן דָּבָר קָשֶׁה אָמַר לְפָנָיו תָּהִיתָ אֶתָמְהָא, אָמַר לוֹ תּוֹהֶא אֲנָא עַל הָרָעָה אֲשֶׁר דִּבַּרְתִּי לַעֲשׂוֹת לְעַמִּי, אוֹתָהּ שָׁעָה אָמַר משֶׁה מֻתָּר לָךְ מֻתָּר לָךְ, אֵין כָּאן נֶדֶר וְאֵין כָּאן שְׁבוּעָה, הֱוֵי: וַיְחַל משֶׁה, שֶׁהֵפֵר נִדְרוֹ לְיוֹצְרוֹ, כְּמָה דְאַתְּ אָמַר (במדבר ל, ג): וְלֹא יַחֵל דְּבָרוֹ, אָמַר רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ לְפִיכָךְ נִקְרָא שְׁמוֹ אִישׁ הָאֱלֹהִים, לוֹמַר שֶׁהִתִּיר נֶדֶר לָאֱלֹהִים, וְכֵן וַיְחַל משֶׁה. | |
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| 107. Anon., Midrash Psalms, 17.4, 19.22, 84.4, 91.7, 127.1, 148.4 (4th cent. CE - 9th cent. CE) Tagged with subjects: •r. joshua b. levi •r. joshua (b. hanania) •joshua b. levi (r.) •r. hanina b. r. aha, hanania (nephew of r. joshua b. hanania) Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 128, 369; Levine (2005), The Ancient Synagogue, The First Thousand Years, 24, 457, 477, 546 |
108. Anon., Numbers Rabba, 11.4, 12.7 (4th cent. CE - 9th cent. CE) Tagged with subjects: •r. joshua b. levi •joshua b. levi (r.) Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 370; Levine (2005), The Ancient Synagogue, The First Thousand Years, 375| 11.4. דַּבֵּר אֶל אַהֲרֹן וגו' (במדבר ו, כג), לְפִי שֶׁכָּל מַעֲשֵׂה הַפָּרָשָׁה בְּאַהֲרֹן, הֵבִיא אֶת אַהֲרֹן וְאֶת בָּנָיו לִכְלַל דִּבּוּר, שֶׁזֶּה כְּלָל, כָּל זְמַן שֶׁהַמַּעֲשֶׂה בַּכֹּהֲנִים הַדִּבּוּר לַכֹּהֲנִים, הַמַּעֲשֶׂה לְיִשְׂרָאֵל, הַדִּבּוּר לְיִשְׂרָאֵל. כֹּה תְבָרֲכוּ, רַבִּי יְהוּדָה אוֹמֵר מִנַּיִן אַתָּה אוֹמֵר שֶׁמִּפִּי הַקָּדוֹשׁ בָּרוּךְ הוּא נֶאֱמַר לְמשֶׁה בְּאֵיזֶה סֵדֶר יְבָרְכוּ אֶת יִשְׂרָאֵל, תַּלְמוּד לוֹמַר: כֹּה תְבָרְכוּ אֶת בְּנֵי יִשְׂרָאֵל. כֹּה תְבָרְכוּ אֶת בְּנֵי יִשְׂרָאֵל בִּלְשׁוֹן הַקֹּדֶשׁ. אַתָּה אוֹמֵר בִּלְשׁוֹן הַקֹּדֶשׁ אוֹ אֵינוֹ אֶלָּא בְּכָל לָשׁוֹן, נֶאֱמַר כָּאן כֹּה תְבָרְכוּ, וְנֶאֱמַר לְהַלָּן (דברים כז, יב): אֵלֶּה יַעַמְדוּ לְבָרֵךְ אֶת הָעָם, מַה לְּהַלָּן בִּלְשׁוֹן הַקֹּדֶשׁ אַף כָּאן בִּלְשׁוֹן הַקֹּדֶשׁ. רַבִּי יְהוּדָה אוֹמֵר אֵינוֹ צָרִיךְ, הֲרֵי הוּא אוֹמֵר. כֹּה, עַד שֶׁיֹּאמְרוּ בַּלָּשׁוֹן הַזֶּה, שֶׁכָּל מָקוֹם שֶׁנֶּאֱמַר עֲנִיָּה וַאֲמִירָה וְכֹה, בִּלְשׁוֹן הַקֹּדֶשׁ. כֹּה תְבָרְכוּ, בַּעֲמִידָה. אַתָּה אוֹמֵר בַּעֲמִידָה, אוֹ שֶׁלֹא בַּעֲמִידָהּ, תַּלְמוּד לוֹמַר: אֵלֶּה יַעַמְדוּ לְבָרֵךְ אֶת הָעָם, נֶאֱמַר כָּאן בְּרָכָה, וְנֶאֱמַר לְהַלָּן בְּרָכָה, מַה בְּרָכָה הָאֲמוּרָה לְהַלָּן בַּעֲמִידָה, אַף בְּרָכָה הָאֲמוּרָה כָּאן בַּעֲמִידָה. רַבִּי נָתָן אוֹמֵר אֵינוֹ צָרִיךְ, שֶׁכְּבָר נֶאֱמַר (דברים י, ח): לְשָׁרְתוֹ וּלְבָרֵךְ בִּשְׁמוֹ, מַקִּישׁ בְּרָכָה לַשֵּׁרוּת, מַה שֵּׁרוּת בַּעֲמִידָה, דִּכְתִיב: לַעֲמֹד לְשָׁרֵת, אַף בְּרָכָה בַּעֲמִידָה. כֹּה תְבָרְכוּ בִּנְשִׂיאוּת כַּפַּיִם. אַתָּה אוֹמֵר בִּנְשִׂיאוּת כַּפַּיִם, אוֹ אֵינוֹ אֶלָּא בִּנְשִׂיאוּת כַּפַּיִם וְשֶׁלֹא בִּנְשִׂיאוּת כַּפַּיִם, תַּלְמוּד לוֹמַר (ויקרא ט, כב): וַיִּשָֹּׂא אַהֲרֹן אֶת יָדָיו אֶל הָעָם וַיְבָרֲכֵם, מַה הוּא בִּנְשִׂיאוּת כַּפַּיִם אַף בָּנָיו בִּנְשִׂיאוּת כַּפַּיִם. רַבִּי יוֹנָתָן אוֹמֵר אִי מַה לְהַלָּן רֹאשׁ חֹדֶשׁ וְקָרְבַּן צִבּוּר וְכֹהֵן גָּדוֹל, אַף כָּאן רֹאשׁ חֹדֶשׁ וְקָרְבַּן צִבּוּר וְכֹהֵן גָּדוֹל. תַּלְמוּד לוֹמַר (דברים כז, יב): כִּי בוֹ בָּחַר ה' וגו' הוּא וּבָנָיו, מַקִּישׁ בָּנָיו לוֹ, מַה הוּא בִּנְשִׂיאוּת כַּפַּיִם אַף בָּנָיו בִּנְשִׂיאוּת כַּפַּיִם, וּכְתִיב (דברים כז, יב): כָּל הַיָּמִים, וְאִתְקַשׁ בְּרָכָה לַשֵּׁרוּת. כֹּה תְבָרְכוּ, בַּשֵּׁם הַמְפֹרָשׁ, אַתָּה אוֹמֵר בַּשֵּׁם הַמְפֹרָשׁ אוֹ אֵינוֹ אֶלָּא בְּכִנּוּי, תַּלְמוּד לוֹמַר: וְשָׂמוּ אֶת שְׁמִי עַל בְּנֵי יִשְׂרָאֵל וַאֲנִי אֲבָרֲכֵם בַּשֵּׁם הַמְיֻחָד לִי. יָכוֹל אַף בַּגְּבוּלִין, נֶאֱמַר כָּאן: וְשָׂמוּ אֶת שְׁמִי, וְנֶאֱמַר לְהַלָּן (דברים יב, ה): לָשׂוּם אֶת שְׁמוֹ, מַה לְּהַלָּן בֵּית הַמִּקְדָּשׁ, אַף כָּאן בֵּית הַמִּקְדָּשׁ. מִכָּאן אָמְרוּ בַּמִּקְדָּשׁ בַּשֵּׁם הַמְּפֹרָשׁ וּבַמְדִינָה בְּכִנּוּי, דִּבְרֵי רַבִּי יֹאשִׁיָּה. רַבִּי יוֹנָתָן אוֹמֵר הֲרֵי הוּא אוֹמֵר (שמות כ, כד): בְּכָל הַמָּקוֹם אֲשֶׁר אַזְכִּיר אֶת שְׁמִי וגו', זֶה מִקְרָא מְסֹרָס, שֶׁבְּכָל מָקוֹם שֶׁאֲנִי אָבוֹא אֵלֶיךָ וּבֵרַכְתִּיךָ, שָׁם אַזְכִּיר אֶת שְׁמִי, וְהֵיכָן אֲנִי נִגְלֶה אֵלֶיךָ, בְּבֵית הַבְּחִירָה, אַף אַתָּה לֹא תְהֵא מַזְכִּיר אֶת שְׁמִי אֶלָּא בְּבֵית הַבְּחִירָה, מִכָּאן אָמְרוּ שֵׁם הַמְּפֹרָשׁ אָסוּר לוֹמַר בַּגְּבוּלִין. כֹּה תְבָרְכוּ וגו', אֵין לִי אֶלָּא בְּרָכָה לְיִשְׂרָאֵל, בְּרָכָה לַגֵּרִים, לַנָּשִׁים וְלַעֲבָדִים מְשֻׁחְרָרִים מִנַּיִן, תַּלְמוּד לוֹמַר (במדבר ו, כג): אָמוֹר לָהֶם לְכֻלָּן. כֹּה תְבָרְכוּ אֶת בְּנֵי יִשְׂרָאֵל, פָּנִים כְּנֶגֶד פָּנִים. אוֹ עֹרֶף מוּל פָּנִים, תַּלְמוּד לוֹמַר: אָמוֹר לָהֶם, פָּנִים כְּנֶגֶד פָּנִים, כְּאָדָם שֶׁאוֹמֵר לַחֲבֵרוֹ. אָמוֹר לָהֶם, מִכָּאן שֶׁהַחַזָּן צָרִיךְ לוֹמַר לָהֶם שֶׁיֹּאמְרוּ, אִם שְׁנֵי כֹּהֲנִים הֵם שֶׁיַּעֲלוּ לַדּוּכָן, צָרִיךְ שֶׁיֹּאמַר לָהֶם הַחַזָּן: כֹּהֲנִים בָּרֵכוּ. וְאִם אֵינוֹ אֶלָּא כֹּהֵן אֶחָד, אֵינוֹ צָרִיךְ לוֹמַר, שֶׁנֶּאֱמַר: אָמוֹר לָהֶם לִשְׁנַיִם. אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי כָּל כֹּהֵן שֶׁאֵינוֹ עוֹלֶה לַדּוּכָן עוֹבֵר בְּשָׁלשׁ עֲשֵׂה: כֹּה תְבָרְכוּ, אָמוֹר לָהֶם, וְשָׂמוּ אֶת שְׁמִי. אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי כָּל כֹּהֵן שֶׁאֵינוֹ עוֹקֵר אֶת רַגְלָיו לַעֲלוֹת אֵצֶל הַתֵּבָה בְּבִרְכַּת עֲבוֹדָה, שׁוּב אֵינוֹ עוֹלֶה, שֶׁנֶּאֱמַר (ויקרא יט, כב): וַיִּשָֹּׂא אַהֲרֹן אֶת יָדָו אֶל הָעָם וַיְבָרֲכֵם וַיֵּרֶד מֵעֲשׂוֹת הַחַטָּאת, מַה לְּהַלָּן בַּעֲבוֹדָה, אַף כָּאן בַּעֲבוֹדָה. אָמַר רַבִּי שַׂמְלָאי בֵּית הַכְּנֶסֶת שֶׁכֻּלָּם כֹּהֲנִים, כֻּלָּם עוֹלִים לַדּוּכָן, וְהוּא דְּאִשְׁתַּיְרוּ עֲשָׂרָה יִשְׂרָאֵל שֶׁעוֹנִין אָמֵן. בֵּית הַכְּנֶסֶת שֶׁכֻּלָּה כֹּהֲנִים, מִקְצָתָן עוֹלִים לַדּוּכָן, מִקְצָתָם עוֹנִים אָמֵן. הָעָם שֶׁאֲחוֹרֵי הַכֹּהֲנִים אֵינָן בִּכְלַל בְּרָכָה, וּלְכָךְ הָיוּ הַכֹּהֲנִים עוֹלִים אֶל הָאָרוֹן כְּדֵי שֶׁיִּהְיוּ כָּל הָעָם בִּפְנֵיהֶם. אָמַר רַבִּי שִׁמְעוֹן בֶּן פָּזִי כָּל כֹּהֵן שֶׁלֹא נָטַל יָדָיו לֹא יִשָֹּׂא אֶת כַּפָּיו, שֶׁנֶּאֱמַר (תהלים קלד, ב): שְׂאוּ יְדֵיכֶם קֹדֶשׁ וּבָרְכוּ אֶת ה'. שָׁאֲלוּ תַּלְמִידָיו אֶת רַבִּי אֶלְעָזָר בֶּן שַׁמּוּעַ בַּמֶּה הֶאֱרַכְתָּ יָמִים, אָמַר לָהֶם מִיָּמַי לֹא עָשִׂיתִי בֵּית הַכְּנֶסֶת קַפַּנְדַּרְיָא, וְלֹא פָּסַעְתִּי עַל רָאשֵׁי עַם קֹדֶשׁ, וְלֹא נָשָׂאתִי אֶת כַּפַּי בְּלֹא בְּרָכָה. מַאי מְבָרֵךְ אֲשֶׁר קִדְּשָׁנוּ בִּקְדֻשָּׁתוֹ שֶׁל אַהֲרֹן וְצִוָּנוּ לְבָרֵךְ אֶת עַמּוֹ יִשְׂרָאֵל בְּאַהֲבָה. כִּי עָקַר הַכֹּהֵן רַגְלָיו לַעֲלוֹת לַדּוּכָן מַאי אָמַר, יְהִי רָצוֹן מִלְּפָנֶיךָ ה' אֱלֹהֵינוּ שֶׁתְּהֵא בְּרָכָה זוֹ שֶׁצִּוִּיתָנוּ לְבָרֵךְ אֶת עַמְּךָ יִשְׂרָאֵל, שֶׁלֹא יְהֵא בָהּ מִכְשֹׁל וְעָוֹן. וְכִי מְסַיֵּם לְבָרֵךְ וּמַחֲזִיר פָּנָיו מִן הַצִּבּוּר מַאי אָמַר, רִבּוֹנוֹ שֶׁל עוֹלָם עָשִׂינוּ מַה שֶּׁגָּזַרְתָּ עָלֵינוּ עֲשֵׂה עִמָּנוּ מַה שֶּׁהִבְטַחְתָּנוּ. אָמַר רַב חִסְדָּא אֵין הַכֹּהֲנִים רַשָּׁאִים לָכֹף קִשְׁרֵי אֶצְבְּעוֹת יָדָם עַד שֶׁיַּחֲזִירוּ פְּנֵיהֶם מִן הַצִּבּוּר, וְאֵין הַקּוֹרֵא רַשַּׁאי לִקְרוֹת בִּרְכַּת כֹּהֲנִים עַד שֶׁיִּכְלֶה אָמֵן מִפִּי הַצִּבּוּר, וְאֵין הַכֹּהֲנִים רַשָּׁאִים לְהַתְחִיל בִּבְרָכָה אַחֶרֶת עַד שֶׁיִּכְלֶה אָמֵן מִפִּי הַצִּבּוּר, וְאֵין הַכֹּהֲנִים רַשָּׁאִים לְהַחֲזִיר פְּנֵיהֶם מִן הַצִּבּוּר עַד שֶׁיַּתְחִיל שְׁלִיחַ צִבּוּר בְּשִׂים שָׁלוֹם, וְאֵינָם רַשָּׁאִין לַעֲקֹר רַגְלֵיהֶם וְלֵילֵךְ עַד שֶׁיִּגְמֹר שְׁלִיחַ צִבּוּר שִׂים שָׁלוֹם. בִּזְּמַן שֶׁהַכֹּהֲנִים מְבָרְכִין הָעָם מָה הַצִּבּוּר אוֹמְרִים, אָמַר רַבִּי זֵירָא (תהלים קג, כ כב): בָּרְכוּ ה' מַלְאָכָיו וגו', בָּרְכוּ ה' כָּל צְבָאָיו וגו' בָּרְכוּ ה' כָּל מַעֲשָׂיו וגו'. הֵיכָן אוֹמֵר אוֹתָן, רַב יוֹסֵף אָמַר בֵּין כָּל בְּרָכָה וּבְרָכָה. רַב אָמַר בְּהַזְכָּרַת הַשֵּׁם. פְּלִיגֵי בָּהּ רַב מָארֵי וְרַב זְבִיד, חַד אָמַר פָּסוּק כְּנֶגֶד פָּסוּק, וְחַד אָמַר בְּכָל פָּסוּק אוֹמֵר לְכָל שְׁלשֶׁת הַפְּסוּקִים. בְּמוּסַף שֶׁל שַׁבָּת כְּשֶׁהַכֹּהֲנִים מְבָרְכִים מָה הַצִּבּוּר אוֹמְרִים, אָמַר רַב אַסֵי (תהלים קלד, א ב): שִׁיר הַמַּעֲלוֹת הִנֵּה בָּרְכוּ אֶת ה' וגו' שְׂאוּ יְדֵיכֶם וגו' (תהלים קלה, כא): בָּרוּךְ ה' מִצִּיּוֹן וגו'. וְלָמָּה אֵינוֹ אוֹמֵר (תהלים קלד, ג): יְבָרֶכְךָ ה' מִצִּיּוֹן וגו', שֶׁכָּתוּב בְּהַהוּא עִנְיָן, אָמַר רַבִּי יְהוּדָה בְּרֵיהּ דְּרַבִּי שִׁמְעוֹן בֶּן פָּזִי, מִתּוֹךְ שֶׁהִתְחִיל בְּבִרְכוֹתָיו שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, מְסַיֵּם בְּבִרְכוֹתָיו שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא. בַּמִּנְחָה שֶׁל תַּעֲנִיּוֹת מַאי אָמְרֵי, אָמַר רַב אַחָא בַּר יַעֲקֹב (ירמיה יד, ז ט): אִם עֲוֹנֵינוּ עָנוּ בָנוּ ה' עֲשֵׂה לְמַעַן שְׁמֶךָ כִּי רַבּוּ מְשׁוּבֹתֵינוּ לְךָ חָטָאנוּ. מִקְוֵה יִשְׂרָאֵל ה' מוֹשִׁיעוֹ בְּעֵת צָרָה לָמָּה תִהְיֶה כְּגֵר בָּאָרֶץ וּכְאֹרֵחַ נָטָה לָלוּן. לָמָּה תִהְיֶה כְּאִישׁ נִדְהָם כְּגִבּוֹר לֹא יוּכַל לְהוֹשִׁיעַ וְאַתָּה בְּקִרְבֵּנוּ ה' וְשִׁמְךָ עָלֵינוּ נִקְרָא. בַּנְּעִילָה שֶׁל יוֹם הַכִּפּוּרִים מַאי אָמְרֵי (תהלים קכח, ד ו): הִנֵּה כִּי כֵן יְבֹרַךְ גָּבֶר יְרֵא ה'. יְבָרֶכְךָ ה' מִצִּיּוֹן וּרְאֵה בְּטוּב יְרוּשָׁלָיִם כֹּל יְמֵי חַיֶּיךָ. וּרְאֵה בָנִים לְבָנֶיךָ שָׁלוֹם עַל יִשְׂרָאֵל. אָמַר רַבִּי חִיָּא בַּר אַבָּא כָּל הָאוֹמְרָן בַּגְּבוּלִין אֵינוֹ אֶלָּא טוֹעֶה, אָמַר רַבִּי חֲנִינָא בַּר פַּפָּא תֵּדַע דְּבַמִּקְדָּשׁ נָמֵי לָא לִבָּעֵי לְמֵמְרִינְהוּ, כְּלוּם יֵשׁ עֶבֶד שֶׁמְבָרְכִין אוֹתוֹ וְאֵינוֹ מַאֲזִין. אָמַר רַב אַחָא בַּר חֲנִינָא תֵּדַע דְּבַגְּבוּלִין נָמֵי מִבָּעֵי לְמֵמְרִינְהוּ, כְּלוּם יֵשׁ עֶבֶד שֶׁמְבָרְכִין אוֹתוֹ וְאֵינוֹ מַסְבִּיר פָּנִים. אָמַר רַבִּי אַבָּהוּ מֵרֵישׁ הֲוָה אָמֵינָא לְהַנֵּי קְרָאֵי, כֵּיוָן דְּחָזֵינָא לְרַבִּי אַבָּא דְּמִן עַכּוֹ דְּלָא אֲמַר לְהוּ, אֲנָא נָמֵי לָא אָמֵינָא לְהוּ. מִכָּאן שֶׁאֵין אוֹמְרִין אוֹתוֹ בַּגְּבוּלִין. בַּמְּדִינָה אוֹמְרִים בִּרְכַּת כֹּהֲנִים שָׁלשׁ בְּרָכוֹת, וּבַמִּקְדָּשׁ בְּרָכָה אַחַת, כָּל כָּךְ לָמָּה, שֶׁאֵין עוֹנִין אָמֵן בַּמִּקְדָּשׁ. תָּנֵי מִנַּיִן שֶׁאֵין עוֹנִין אָמֵן בַּמִּקְדָּשׁ, שֶׁנֶּאֱמַר (נחמיה ט, ה): קוּמוּ בָּרְכוּ אֶת ה' אֱלֹהֵיכֶם מִן הָעוֹלָם עַד הָעוֹלָם וִיבָרְכוּ שֵׁם כְּבֹדֶךָ וּמְרוֹמַם עַל כָּל בְּרָכָה וּתְהִלָּה. מִנַּיִן שֶׁעַל כָּל בְּרָכָה תְּהִלָּה, שֶׁנֶּאֱמַר: וּמְרוֹמַם עַל כָּל בְּרָכָה וּתְהִלָּה, עַל כָּל בְּרָכָה וּבְרָכָה תֵּן לוֹ תְּהִלָּה. בַּמְּדִינָה נוֹשְׂאִין כַּפֵּיהֶם כְּנֶגֶד כִּתְפוֹתֵיהֶם, וּבַמִּקְדָּשׁ עַל גַּבֵי רָאשֵׁיהֶם, חוּץ מִכֹּהֵן גָּדוֹל שֶׁאֵינוֹ מַגְבִּיהַּ יָדָיו לְמַעְלָה מִן הַצִּיץ. אָמוֹר לָהֶם, מָלֵא. אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא לַכֹּהֲנִים, לֹא מִפְּנֵי שֶׁאָמַרְתִּי לָכֶם שֶׁתִּהְיוּ מְבָרְכִים אֶת יִשְׂרָאֵל תִּהְיוּ מְבָרְכִים אוֹתָם בְּאַנְגַרְיָא וּבְבַהֲלוּת, אֶלָּא תִּהְיוּ מְבָרְכִין בְּכַוָּנַת הַלֵּב, כְּדֵי שֶׁתִּשְׁלַם הַבְּרָכָה בָּהֶן, לְכָךְ נֶאֱמַר אָמוֹר לָהֶם. 12.7. וַיְהִי, וַי הָיָה. מִי אָמַר וָי, אָמַר רַבִּי אָבִין כִּבְיָכוֹל הַקָּדוֹשׁ בָּרוּךְ הוּא אָמַר וָי, לְמָה הַדָּבָר דּוֹמֶה לְמֶלֶךְ שֶׁהָיָה לוֹ מַטְרוֹנָה רוֹטְנָנִית, וְאָמַר לָהּ הַמֶּלֶךְ עֲשִׂי לִי פּוֹרְפִירָא, כָּל יָמֶיהָ שֶׁהָיְתָה עֲסוּקָה בְּאוֹתָהּ פּוֹרְפִירָא לֹא הָיְתָה מְרַנֶּנֶת, אַחַר יָמִים גָּמְרָה אֶת הַפּוֹרְפִירָא וְנָתְנָה אוֹתָהּ לְכוֹבֵס וַעֲשָׂאָהּ וֶהֱבִיאָהּ לַמֶּלֶךְ, כֵּיוָן שֶׁרָאָה אוֹתָהּ הַמֶּלֶךְ הִתְחִיל צוֹוֵחַ וַי שֶׁלֹא תַחֲזֹר לְרוֹטְנָנוּתָהּ. כָּךְ אַתְּ מוֹצֵא שֶׁהָיוּ יִשְׂרָאֵל מְרַנְּנִים בְּכָל שָׁעָה, כְּמָה שֶׁכָּתוּב (שמות טו, כד): וַיִּלֹּנוּ הָעָם עַל משֶׁה, וְכֵן (שמות טז, ב): וַיּלּוֹנוּ כָּל עֲדַת בְּנֵי יִשְׂרָאֵל וגו', וְכֵן (במדבר יז, ו): אַתֶּם הֲמִתֶּם אֶת עַם ה', תָּבַע הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁיַּעֲשׂוּ לוֹ מִקְדָּשׁ, כְּמוֹ שֶׁכָּתוּב (שמות כה, ח): וְעָשׂוּ לִי מִקְדָּשׁ וגו'. אַתְּ מוֹצֵא כָּל הַיָּמִים שֶׁהָיוּ עֲסוּקִים בִּמְלֶאכֶת הַמִּשְׁכָּן לֹא הָיוּ מְרַנְּנִים, וְכֵיוָן שֶׁגָּמְרוּ מְלֶאכֶת הַמִּשְׁכָּן הִתְחִיל הַקָּדוֹשׁ בָּרוּךְ הוּא צוֹוֵחַ וָי, שֶׁלֹא יַחְזְרוּ וִירַנְּנוּ כְּשֵׁם שֶׁהָיוּ מְרַנְּנִים. וַיְהִי, הַבְּכוֹרִים אָמְרוּ וָי, שֶׁנִּטְּלָה מֵהֶם הַכְּהֻנָּה, שֶׁעַד שֶׁלֹא הוּקַם הַמִּשְׁכָּן הָיוּ הַבָּמוֹת מֻתָּרוֹת וַעֲבוֹדָה בִּבְכוֹרוֹת, שֶׁנֶּאֱמַר (שמות כד, ה): וַיִּשְׁלַח אֶת נַעֲרֵי בְּנֵי יִשְׂרָאֵל וַיַּעֲלוּ עֹלֹת וגו', וְכֵן כְּתִיב (שמות יט, כד): וְעָלִיתָ אַתָּה וְאַהֲרֹן עִמָּךְ וְהַכֹּהֲנִים וְהָעָם וגו', רַבִּי יְהוֹשֻׁעַ בֶּן קָרְחָה וְרַבִּי, אֶחָד מֵהֶם אוֹמֵר הַכֹּהֲנִים אֵלּוּ הַבְּכוֹרוֹת, וַחֲבֵרוֹ אָמַר זֶה נָדָב וַאֲבִיהוּא, וְכֵן כְּתִיב (ישעיה יד, ה): שָׁבַר ה' מַטֵּה רְשָׁעִים שֵׁבֶט וגו', אָמַר רַבִּי אַבָּא בַּר מַמָּל אֵלּוּ הַבְּכוֹרוֹת, לְפִי שֶׁהִקְרִיבוּ לִפְנֵי הָעֵגֶל, אָבְדוּ כְּהֻנָּה. וְכֵן אַתְּ מוֹצֵא שֶׁכָּל הַכֹּהֲנִים שֶׁעָבְדוּ לַעֲבוֹדַת כּוֹכָבִים בְּבִנְיָן רִאשׁוֹן, פְּסָלָן הַקָּדוֹשׁ בָּרוּךְ הוּא בְּמִקְדָּשׁ שֵׁנִי, שֶׁנֶּאֱמַר (יחזקאל מד, טו): וְהַכֹּהֲנִים הַלְוִיִּם בְּנֵי צָדוֹק וגו', לְפִיכָךְ כְּשֶׁהוּקַם הַמִּשְׁכָּן צָוְחוּ הַבְּכוֹרִים וָי. וַיְהִי, מִי אָמַר וָי, מַלְאֲכֵי הַשָּׁרֵת אָמְרוּ וָי, אָמְרוּ עַכְשָׁו הַקָּדוֹשׁ בָּרוּךְ הוּא מַנִּיחַ אוֹתָנוּ וְיוֹרֵד וְדָר בָּאָרֶץ. אַף עַל פִּי כֵן פִּיְּסָם הַקָּדוֹשׁ בָּרוּךְ הוּא וְאָמַר לָהֶם חַיֵּיכֶם הָעִקָּר לְמַעְלָה הוּא, שֶׁכֵּן כְּתִיב (חבקוק ג, ג): כִּסָּה שָׁמַיִם הוֹדוֹ, וְאַחַר כָּךְ (חבקוק ג, ג): וּתְהִלָּתוֹ מָלְאָה הָאָרֶץ. אָמַר רַבִּי סִימוֹן בְּשֵׁם רַבִּי יְהוֹשֻׁעַ בֶּן, לֵוִי, שָׂחַק עֲלֵיהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא כְּשֶׁאָמַר לָהֶם הָעִקָּר לְמַעְלָן, מִנַּיִן, שֶׁכֵּן כְּתִיב (תהלים קמח, יג): הוֹדוֹ עַל אֶרֶץ וְשָׁמָיִם, תְּחִלָּה אָרֶץ וְאַחַר כָּךְ שָׁמָיִם, לְפִיכָךְ אָמְרוּ וָי. וַיְהִי, מִי אָמַר וָי, אֻמּוֹת הָעוֹלָם אָמְרוּ, לָמָּה וָי, אֶלָּא כָּךְ אָמְרוּ, עַד שֶׁלֹא הָיָה הַקָּדוֹשׁ בָּרוּךְ הוּא שׁוֹכֵן בֵּינֵיהֶם הָיָה מִתְקַיֵּם עֲלֵיהֶם וְעוֹשֶׂה מִלְחֲמוֹתֵיהֶם, עַכְשָׁו שֶׁעָשׂוּ לוֹ הַמִּשְׁכָּן וְהוּא דָּר בֵּינֵיהֶם, עַל אַחַת כַּמָּה וְכַמָּה, לְפִיכָךְ אָמְרוּ וָי. | |
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| 109. Ambrose, On The Holy Spirit, 7.52 (4th cent. CE - 4th cent. CE) Tagged with subjects: •r. joshua b. r. Ḥananiah •r. joshua b. r. ḥananiah Found in books: Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 148 |
| 110. Jerome, Commentaria In Xii Prophetas Minoras, 100-101, 99 (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 148 |
| 111. Babylonian Talmud, Arakhin, None (6th cent. CE - missingth cent. CE) Tagged with subjects: •r. joshua b. levi Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 512 |
| 112. Athanasius, Expositiones In Psalmos, None Tagged with subjects: •nan Found in books: Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 184 |
| 116. Anon., Pirqe Rabbi Eliezer, 50 Tagged with subjects: •joshua b. levi, r. Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 223 |
| 117. Anon., Tanhuma, None Tagged with subjects: •nan Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 370 |
| 119. Cleomedes (Ed. Todd), Oration 12 (Olympicus), 2.58 Tagged with subjects: •r. joshua b. r. Ḥananiah •r. joshua b. r. ḥananiah Found in books: Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 148 |
| 120. Anon., Beshalah, Pet., None Tagged with subjects: •nan Found in books: nan nan nan nan |
| 121. Septuagint, 4 Maccabees, 49 Tagged with subjects: •r. joshua b. levi Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 353 |
| 122. Anon., Metzora, 1.1 Tagged with subjects: •r. joshua (b. hanania) •r. joshua b. levi Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 348 |
| 123. Anon., Midrash Hagadol, None Tagged with subjects: •nan Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 546 |
| 124. Anon., Lexicon Artis Grammaticae (E Cod. Coislin. 345), 20.2, 23.4, 34.14 Tagged with subjects: •joshua b. levi (r.) •r. joshua (b. hanania) •r. joshua b. levi Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 369; Levine (2005), The Ancient Synagogue, The First Thousand Years, 495, 546 |
125. Anon., Pesiqta De Rav Kahana, 1.4, 5.8, 15.3-15.5, 18.5, 27.2 Tagged with subjects: •joshua b. levi (r.) •r. joshua b. levi •r. hanina b. r. aha, hanania (nephew of r. joshua b. hanania) •r. joshua (b. hanania) •r. joshua b. hanania Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 128, 369, 370; Levine (2005), The Ancient Synagogue, The First Thousand Years, 348, 399, 457, 477, 488 | 15.3. "Bar Kaparah opened: And the Lord God of Hosts called [read midrashically as the Lord God called to the Hosts] on that day for crying and mourning and baring of the head, and wearing sackcloth. (Isaiah 22:12). The Holy One, Blessed be He, said to the ministering angels: A human king who mourns, what does he do? They said to him, he hangs sackcloth on his entrance. He said to them, I too will do this: “I clothe the skies in darkness [and make sackcloth their covering]” (Isaiah 50:3). And he asked them further: A human king who mourns, what does he do? They said to him, he covers the torches. He said to them, I too will do this: “The sun and moon are darkened and the stars withdraw their shining” (Joel 4: 15). And he asked them further: A human king who mourns, what does he do? They said to him, he goes barefoot. He said to them, I too will do this: “The Lord’s way is in whirlwind and storm and the clouds are the dust on his feet” (Nahum 1:3). And he further asked them: A human king who mourns, what does he do? They said to him, he sits and is silent. He said to them, I too will do this: “He sits alone and is silent for he has imposed it” (Lamentations 3:28). And he further asked them: A human king who mourns, what does he do? They said to him, he overturns the couches. He said to them, I too will do this: “I watched as thrones were set in place” (Daniel 7:9). And he further asked them: A human king who mourns, what does he do? They said to him, he rends his garments. He said to them, I too will do this: “The Lord has done as he intended; he has fulfilled his word” (batzah emrato) (Lamentations 2:17). What does “he has fulfilled his word” mean? Rabbi Ya’akov of Kefar Ha said, he rends (mevazei’a) his garment. And he further asked them: A human king who mourns, what does he do? They said to him, he sits and wails. He said to them, I too will do this: “How does it sit desolate?!” (Lamentations 1:1).", |
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| 127. Anon., Pesikta Rabbati, 5 Tagged with subjects: •joshua b. levi (r.) Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 370 |
| 128. Anon., Seder Eliyahu Rabbah, 12, 28 Tagged with subjects: •nan Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 369 |
129. Babylonian Talmud, Avodah Zarah, None Tagged with subjects: •nan Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 353| 24b. יתרו לאחר מתן תורה הוה מאי איכא למימר אלא יתרו מישראל זבן,ת"ש (שמואל א טו, טו) ויאמר שאול מעמלקי הביאום אשר חמל העם על מיטב הצאן והבקר (המשנים והכרים ועל כל הצאן) למען זבוח לה' אלהיך מאי מיטב דמי מיטב,ומ"ש מיטב כי היכי דליקפץ עליהן זבינא,ת"ש (שמואל ב כד, כב) ויאמר ארונה אל דוד יקח ויעל אדוני המלך (את) הטוב בעיניו (ואת) [ראה] הבקר לעולה והמוריגים וכלי הבקר לעצים אמר רב נחמן ארונה גר תושב היה,מאי מוריגים אמר עולא מטה של טורביל מאי מטה של טורביל עיזא דקורקסא דדיישן אמר רב יוסף מאי קרא (ישעיהו מא, טו) הנה שמתיך למורג חרוץ חדש בעל פיפיות תדוש הרים ותדוק וגבעות כמוץ תשים,מיתיבי (שמואל א ו, יד) ואת הפרות העלו עולה לה' הוראת שעה היתה,ה"נ מסתברא דאי לא תימא הכי עולה נקבה מי איכא,ומאי קושיא דלמא בבמת יחיד וכדרב אדא בר אהבה דאמר רב אדא בר אהבה מנין לעולה נקבה שהיא כשרה בבמת יחיד שנאמר (שמואל א ז, ט) ויקח שמואל טלה חלב אחד ויעלהו עולה,ויעלהו זכר משמע אמר רב נחמן בר יצחק ויעלה כתיב,ר' יוחנן אמר גבול יש לה פחותה מבת ג' שנים נעקרת בת ג' שנים אינה נעקרת,איתיביה כל הני תיובתא שני להו פחותה מבת ג' שנים ת"ש ואת הפרות העלו עולה לה' בפחותה מבת שלש שנים,מתקיף לה רב הונא בריה דרב נתן א"כ היינו ואת בניהם כלו בבית פחותה מבת ג' שנים,(ופחותה מבת נ' שנים) מי קא ילדה והתניא פרה וחמור מבת ג' ודאי לכהן מכאן ואילך ספק אלא מחוורתא כדשנין מעיקרא:,(שמואל א ו, יב) וישרנה הפרות בדרך על דרך בית שמש וגו' מאי וישרנה א"ר יוחנן משום ר"מ שאמרו שירה ורב זוטרא בר טוביה אמר רב שישרו פניהם כנגד ארון ואמרו שירה,ומאי שירה אמרו א"ר יוחנן משום ר"מ (שמות טו, א) אז ישיר משה ובני ישראל ור' יוחנן דידיה אמר (ישעיהו יב, ד) ואמרתם ביום ההוא הודו לה' קראו בשמו וגו',ור"ש בן לקיש אמר מזמורא יתמא (תהלים צח, א) מזמור שירו לה' שיר חדש כי נפלאות עשה הושיעה לו ימינו וזרוע קדשו ר' אלעזר אמר (תהלים צט, א) ה' מלך ירגזו עמים,ר' שמואל בר נחמני אמר (תהלים צג, א) ה' מלך גאות לבש ר' יצחק נפחא אמר רוני רוני השיטה התנופפי ברוב הדרך המחושקת בריקמי זהב המהוללה בדביר ארמון ומפוארה בעדי עדיים,רב אשי מתני לה להא דר' יצחק אהא (במדבר י, לה) ויהי בנסוע הארון ויאמר משה קומה ה' ישראל מאי אמרו אמר ר' יצחק רוני רוני השיטה וכו',אמר רב כמאן קרו פרסאי לספרא דביר מהכא (שופטים א, יא) ושם דביר לפנים קרית ספר,רב אשי אמר כמאן קרו פרסאי לנידה דשתנא מהכא (בראשית לא, לה) כי דרך נשים לי | 24b. the incident involving b Yitro was after the giving of the Torah, what is there to say? /b How could they accept offerings from him? b Rather, /b it must be that b Yitro purchased /b the animals b from a Jew. /b ,The Gemara further states: b Come /b and b hear /b another objection from a verse: b “And Saul said: They have brought them from the Amalekites; for the people spared the best of the flock and of the herd, to sacrifice unto the Lord your God” /b (I Samuel 15:15). The verse states explicitly that the Israelites intended to sacrifice animals previously owned by gentiles. The Gemara explains: b What /b is the meaning of the phrase: b “The best”? /b This is referring to b the /b monetary b value of the best /b livestock. The intention was not to sacrifice the animals themselves, but to sell them and use the proceeds of the sale to purchase other animals to sacrifice as offerings.,The Gemara inquires: b And what is different /b about b the best /b animals? If the animals were sold for their value, why sell those animals in particular, rather than several inferior-quality animals? The Gemara explains that they did so b in order that buyers would jump at /b the opportunity to buy superior-quality livestock. In other words, it is easier to sell one superior-quality animal than several inferior-quality ones., b Come /b and b hear /b another objection from a verse: b “And Araunah said unto David: Let my lord the king take and offer up what seems good unto him; behold the cattle for the burnt-offering, and the threshing instruments [ i morigim /i ] and the accoutrements of the cattle for the wood” /b (II Samuel 24:22). Apparently, David was willing to accept oxen as offerings from a gentile. b Rav Naḥman says: Araunah was a gentile who resided in Eretz Yisrael and observed the seven Noahide mitzvot [ i ger toshav /i ]. /b The seven Noahide mitzvot include the prohibition against engaging in bestiality, and therefore Araunah was not suspected of this practice.,Tangentially, the Gemara asks: b What /b is the meaning of the term b “ i morigim /i ,” /b mentioned in this verse? b Ulla said: /b It is b a i turbil /i bed. /b The Gemara asks: b What /b is b a i turbil /i bed? /b It is b a serrated board [ i kurkesa /i ] /b used b for threshing. Rav Yosef said: What is the verse /b from which the meaning of i morigim /i is derived? It is derived from the verse: b “Behold, I have made you a new threshing board [ i morag /i ] having sharp teeth; you shall thresh the mountains, and beat them small, and shall make the hills as chaff” /b (Isaiah 41:15).,The Gemara b raises an objection /b to the opinion of Rabbi Eliezer. After the Philistines returned the Ark of the Covet to the Israelites upon a cart drawn by cattle, the verse states: b “And they sacrificed the cattle as a burnt-offering unto the Lord” /b (I Samuel 6:14). Evidently, the Jews did not hesitate to sacrifice the Philistines’ animals. The Gemara explains: There, b it was a provisional edict /b issued in extraordinary circumstances, and their actions are not representative of the general i halakha /i .,The Gemara adds: b This also stands to reason, as, if you do not say so, /b one can raise a further difficulty with this episode: b Is there a female burnt-offering? /b Only males may be sacrificed as burnt-offerings. Since the Jews sacrificed the cows as burnt-offerings, it is clear that they were acting unconventionally due to extenuating circumstances.,The Gemara rejects this proof: b And what is the difficulty? /b In other words, the additional problem with the incident, that the animals were female, which is cited as proof that there were extenuating circumstances, is not in fact difficult at all. The Gemara elaborates: b Perhaps /b the cows were offered b upon a private altar, and /b this is b in accordance with /b the opinion b of Rav Adda bar Ahava, as Rav Adda bar Ahava says: From where /b is it derived b that a female burnt-offering is fit /b to be sacrificed b upon a private altar? As it is stated: “And Samuel took a milking lamb, and sacrificed it [ i vaya’alehu /i ] for a burnt-offering /b unto the Lord” (I Samuel 7:9). The phrase “milking lamb” indicates that it was a female, and yet Samuel sacrificed it upon a private altar.,The Gemara raises a difficulty: But the word b i vaya’alehu /i /b is masculine, which b means /b that the lamb was b a male. Rav Naḥman bar Yitzḥak says: /b Although the word is read in the masculine, b it is written /b in the feminine form, b i vaya’alah /i , /b which teaches that even a female lamb may be sacrificed on a private altar.,§ After concluding its discussion of the opinion of Rabbi Eliezer, the Gemara cites another resolution of the contradiction between the mishna and the i baraita /i . b Rabbi Yoḥa says: There is /b a clear b demarcation /b in the case of an animal with whom a man engaged in bestiality. If she is b less than three years /b old, b she becomes barren /b as a result of penetration, but if she is already b three years /b old, b she does not become barren. /b Although gentiles are generally suspected of engaging in bestiality, the i baraita /i rules that an animal that is less than three years old may be used as an offering because a gentile will refrain from engaging in bestiality with an animal that may become barren as a result of his actions., b They raised all of those refutations /b from the aforementioned verses which indicate that animals purchased from gentiles may be brought as offerings, and b he answered them /b by claiming that the animals being offered were b less than three years /b old. The Gemara reexamines one of the objections. b Come /b and b hear, /b as the verse states: b “And they sacrificed the cattle as a burnt-offering unto the Lord” /b (I Samuel 6:14). Rabbi Yoḥa explained that although b in /b that incident the cattle had been owned by Philistines, they were b less than three years /b old, and it was therefore presumed that the Philistines had not engaged in bestiality with them.,The Gemara cites a refutation of Rabbi Yoḥa’s answer: b Rav Huna, son of Rabbi Natan, objects to this: If so, /b then b this is /b also true with regard to the verse: “And they took two nursing cows and tied them to the cart b and shut up their calves at home” /b (I Samuel 6:10). According to Rabbi Yoḥa, the verse is necessarily referring to cows that are b less than three years /b old., b And can /b a cow that is b less than three years /b old b give birth? But isn’t it taught /b in a i baraita /i : With regard to b a cow or a donkey /b purchased from a gentile when they were less b than three years /b old, the first of their offspring born after the purchase is b certainly /b reserved b for the priest, /b who is entitled to the firstborn of a cow or donkey owned by a Jew. b From this /b point b forward, /b i.e., if they were older than three years at the time of the sale, it is b uncertain /b whether or not the offspring is the firstborn. This indicates that an animal does not bear offspring within the first three years of its life. Since the cows in the verse had already given birth, they could not have been less than three years old, as Rabbi Yoḥa claimed. The Gemara concludes: b Rather, it is clear as we initially answered, /b i.e., Rabbi Yoḥa’s suggestion is rejected, and the actions in that verse were due to a provisional edict.,§ The Gemara further analyzes the episode involving the cows sent by the Philistines. The verse states: b “And the cattle took the straight [ i vayyisharna /i ] way, on the way to Beit Shemesh; /b they went along the highway, lowing as they went” (I Samuel 6:12). The Gemara asks: b What /b is the meaning of the word b i vayyisharna /i ? Rabbi Yoḥa says in the name of Rabbi Meir: /b It means b that they recited a song [ i shira /i ]. And Rav Zutra bar Toviyya /b says that b Rav says: /b It means b that they straightened [ i yishru /i ] their faces /b so that they were b opposite the Ark and recited a song. /b ,The Gemara asks: b And what song did they recite? Rabbi Yoḥa says in the name of Rabbi Meir: /b They recited the song that follows the verse: b “Then sang Moses and the children of Israel /b this song unto the Lord” (Exodus 15:1). b And Rabbi Yoḥa himself says /b that it was: b “And on that day shall you say: Give thanks unto the Lord, proclaim His name, /b declare His doings among the peoples, make mention that His name is exalted” (Isaiah 12:4)., b And Rabbi Shimon ben Lakish says /b that it was b an orphaned psalm, /b i.e., a psalm whose author and the event to which it makes reference are not specified. The psalm begins with: b “A Psalm. O sing unto the Lord a new song, for He has done marvelous things; His right hand, and His holy arm, have wrought salvation for Him” /b (Psalms 98:1). b Rabbi Elazar says /b that it was the psalm beginning with: b “The Lord reigns; let the peoples tremble” /b (Psalms 99:1)., b Rabbi Shmuel bar Naḥmani says /b that it was the Psalm beginning: b “The Lord reigns; He is clothed in majesty” /b (Psalms 93:1). b Rabbi Yitzḥak Nappaḥa says: /b They did not recite a verse found in the Bible, but rather, the following song: b Sing, sing, acacia; ascend in all your glory; overlaid with golden embroidery, exalted by the book [ i devir /i ] of the palace, and magnificent with jewels. /b The song alludes to the Ark of the Covet, which was made of acacia wood and covered with gold. The expression: Book of the palace, is a reference to the Torah scroll that was placed in the Ark., b Rav Ashi teaches this /b statement b of Rabbi Yitzḥak in relation to this /b verse: b “And it came to pass, when the Ark set forward, that Moses said: Rise up, O Lord, /b and let Your enemies be scattered” (Numbers 10:35). The Gemara asks: b What did the Jewish people recite /b at this juncture? b Rabbi Yitzḥak says /b that they recited: b Sing, sing, acacia, /b ascend in all your glory; overlaid with golden embroidery, exalted by the book of the palace, and magnificent with jewels.,§ Apropos the mention of the term i devir /i , the Gemara discusses its etymology. b Rav said: On what /b basis b do the Persians call a book [ i sifra /i ] /b by the term b i devir /i ? /b They derive it b from here: “Now the name of Debir [ i devir /i ] beforehand was Kiriath Sefer” /b (Judges 1:11). Since the name i devir /i was changed to Kiriath Sefer, the Persians referred to a i sifra /i , i.e., a book, as i devir /i .,The Gemara examines the etymology of another term coined by the Persians. b Rav Ashi said: On what /b basis b do the Persians call a menstruating woman /b by the term b i dashtana /i ? /b It is b from here, /b a verse in which Rachel claims to be a menstruating woman: b “For the manner of women is upon me [ i derekh nashim li /i ]” /b (Genesis 31:35). The word i dashtana /i is a shortened form of the phrase i derekh nashim /i . |
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130. Anon., Ruthrabbah, 3.2 Tagged with subjects: •r. joshua b. r. Ḥananiah •r. joshua b. r. ḥananiah Found in books: Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 163| 3.2. כְּתִיב (קהלת ט, ד): כִּי מִי אֲשֶׁר יְחֻבַּר וגו', תַּמָן תְּנֵינַן הָרוֹאֶה עֲבוֹדַת כּוֹכָבִים מַה הוּא אוֹמֵר, בָּרוּךְ נוֹתֵן אֶרֶךְ אַפַּיִם לְעוֹבְרֵי רְצוֹנוֹ. מָקוֹם שֶׁנֶּעֶקְרָה עֲבוֹדַת כּוֹכָבִים מִמֶּנּוּ, בָּרוּךְ שֶׁעָקַר עֲבוֹדַת כּוֹכָבִים מֵאַרְצֵנוּ. וְכֵן יְהִי רָצוֹן מִלְּפָנֶיךָ ה' אֱלֹהֵינוּ שֶׁתַּעֲקֹר אוֹתָהּ מִכָּל הַמְּקוֹמוֹת וְתָשׁוּב לֵב עוֹבְדֶיהָ לְעָבְדְּךָ בְּלֵב שָׁלֵם, וְלֹא נִמְצָא מִתְפַּלֵּל עַל הָרְשָׁעִים. אָמַר רַבִּי יוֹחָנָן יְבֻחַר כְּתִיב, אֲפִלּוּ כָּל אוֹתָן שֶׁפָּשְׁטוּ יְדֵיהֶם בַּזְּבוּל יֵשׁ בִּטָּחוֹן, לְהַחֲיוֹת אוֹתָם אִי אֶפְשָׁר שֶׁכְּבָר פָּשְׁטוּ יְדֵיהֶם בַּזְּבוּל, לְכַלּוֹתָם אִי אֶפְשָׁר שֶׁכְּבָר עָשׂוּ תְּשׁוּבָה, עֲלֵיהֶם הוּא אוֹמֵר (ירמיה נא, לט): וְיָשְׁנוּ שְׁנַת עוֹלָם וְלֹא יָקִיצוּ. תַּנְיָא קְטַנֵי גוֹיִם וְחֵילוֹתָיו שֶׁל נְבוּכַדְנֶצַּר לֹא חַיִּים וְלֹא נִדּוֹנִים, וַעֲלֵיהֶם הוּא אוֹמֵר: וְיָשְׁנוּ שְׁנַת עוֹלָם וְלֹא יָקִיצוּ. (קהלת ט, ד): כִּי לְכֶלֶב חַי הוּא טוֹב מִן הָאַרְיֵה הַמֵּת, בָּעוֹלָם הַזֶּה מִי שֶׁהוּא כֶּלֶב, לְהֵעָשׂוֹת אֲרִי הוּא יָכוֹל. וּמִי שֶׁהוּא אֲרִי, יָכוֹל לְהֵעָשׂוֹת כֶּלֶב. אֲבָל לֶעָתִיד לָבוֹא, מִי שֶׁהוּא אֲרִי אֵינוֹ יָכוֹל לְהֵעָשׂוֹת כֶּלֶב, וְכָל מִי שֶׁהוּא כֶּלֶב אֵינוֹ יָכוֹל לְהֵעָשׂוֹת אֲרִי. אַדְרִיָּאנוֹס שְׁחִיק טַמְיָא שָׁאַל לְרַבִּי יְהוֹשֻׁעַ בֶּן חֲנַנְיָה, אֲמַר לֵיהּ אֲנָא טָב מִמּשֶׁה רַבָּךְ, אֲמַר לֵיהּ, לָמָּה, דַּאֲנָא חַי וְהוּא מֵת, וּכְתִיב: כִּי לְכֶלֶב חַי טוֹב מִן הָאַרְיֵה הַמֵּת. אֲמַר לֵיהּ יָכוֹל אַתְּ לִגְזֹר דְּלָא יַדְלֵק בַּר נָשׁ נוּר תְּלָתָא יוֹמִין, אֲמַר לֵיהּ, אִין. לְעִידָּן עַמְיָא סָלְקוּן תַּרְוֵיהוֹן עַל אִיגַר פָּלָטִין חֲמֵי תְּנָנָא סָלֵיק מִן רְחִיק, אֲמַר לֵיהּ מַה כֵּן, אֲמַר לֵיהּ אִיפַרְכִּיָא בִּישׁ, עָאל אַסְיָא וּבַקַּר יָתֵיהּ, וַאֲמַר לֵיהּ עַד דְּשָׁתֵי חֲמִימֵי לָא מִיתַּסֵּי. אֲמַר לֵיהּ תִּפַּח רוּחֵיהּ, עַד דְאַתְּ קַיָּם בָּטְלָה גְּזֵרָתְךָ, וּמשֶׁה רַבֵּנוּ מִשָּׁעָה שֶׁגָּזַר עָלֵינוּ (שמות לה, ג): לֹא תְבַעֲרוּ אֵשׁ בְּכֹל משְׁבֹתֵיכֶם בְּיוֹם הַשַּׁבָּת, לָא מַדְלֵיק יְהוּדָאי נוּר בְּשַׁבְּתָא מִיּוֹמוֹהִי, וַעֲדַיִן לֹא נִתְבַּטְּלָה גְּזֵרָתוֹ עַד הַשְׁתָּא, אֲמַרְתְּ אַתְּ כֵּן דַּאֲנָא טָב מִינֵיהּ. (תהלים לט, ה): הוֹדִיעֵנִי ה' קִצִּי וּמִדַּת יָמַי מַה הִיא, אָמַר דָּוִד לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, רִבּוֹן הָעוֹלָם אוֹדַע לִי אֵימָתַי אֲנָא מָיֵית, אֲמַר לֵיהּ רָזָא הִיא דְּלָא מִתְגַּלֵּי לְבַר נָשׁ וְלֵית אֶפְשָׁר דְּיִתְגַּלֵּי לָךְ. וּמִדַּת יָמַי מַה הִיא, אֲמַר לֵיהּ שַׁבְעִין שְׁנִין. וְאֵדְעָה מֶה חָדֵל אָנִי, אוֹדַע לִי בְּהָדֵין יוֹמָא אֲנָא מָיֵית, אָמַר לוֹ בְּשַׁבָּת. אֲמַר לֵיהּ פַּחֵית לִי חַד יוֹמָא, אָמַר לוֹ לֹא. אָמַר לוֹ לָמָּה, אָמַר לוֹ חֲבִיבָה עָלַי תְּפִלָּה אַחַת שֶׁאַתָּה עוֹמֵד וּמִתְפַּלֵּל לְפָנַי מֵאֶלֶף עוֹלוֹת שֶׁעָתִיד שְׁלֹמֹה בִּנְךָ לְהַעֲלוֹת לְפָנַי, שֶׁנֶּאֱמַר (מלכים א ג, ד): אֶלֶף עֹלוֹת יַעֲלֶה שְׁלֹמֹה עַל הַמִּזְבֵּחַ הַהוּא. אֲמַר לֵיהּ אוֹסֵיף לִי חַד יוֹמָא, אֲמַר לֵיהּ לָא. אֲמַר לֵיהּ לָמָּה, אָמַר לֵיהּ אַרְכִי שֶׁל בִּנְךָ דּוֹחֶקֶת, דְּאָמַר רַבִּי שִׁמְעוֹן בַּר אַבָּא בְּשֵׁם רַבִּי יוֹחָנָן, אַרְכִיּוֹת אַרְכִיּוֹת הֵן וְאֵין אֶחָד מֵהֶן נִכְנָס לְתוֹךְ אַרְכִי שֶׁל חֲבֵרוֹ אֲפִלּוּ כִּמְלֹא נִימָא. וּמֵת בַּעֲצֶרֶת שֶׁחָל לִהְיוֹת בְּשַׁבָּת, וְסָלְקָה סַנְהֶדְּרִין מֶחְמְיָיא אַפִּין לִשְׁלֹמֹה, אֲמַר לְהוֹן מַעֲבַר יָתֵיהּ מֵאֲתַר לַאֲתַר, אָמְרִין לֵיהּ וְלָאו מַתְנִיתָּא הִיא סָכִין וּמְדִיחִין וּבִלְבָד שֶׁלֹא יָזִיז אֵבָר. אָמַר כְּלָבִים שֶׁל בֵּית אַבָּא רְעֵבִין, אָמְרִין לֵיהּ וְלָא מַתְנִיתָּא הִיא מְחַתְּכִין אֶת הַדְּלוּעִים לִפְנֵי הַבְּהֵמָה וְאֶת הַנְּבֵלָה לִפְנֵי הַכְּלָבִים. מֶה עָשָׂה נָטַל פִּיפְקִין וּפָרַשׂ עָלָיו כְּדֵי שֶׁלֹא תֵּרֵד הַשֶּׁמֶשׁ, וְיֵשׁ אוֹמְרִים לַנְּשָׁרִים קְרָא וּפָרְשׂוּ עָלָיו אֲגַפֵּיהוֹן כְּדֵי שֶׁלֹא תֵּרֵד עָלָיו הַשֶּׁמֶשׁ. | |
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131. Anon., Letter of Aristeas, 304-306 Tagged with subjects: •nan Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 114 | 306. translating the particular passage upon which they were engaged, and I put the question to them, Why it was that they washed their hands before they prayed? And they explained that it was a token that they had done no evil (for every form of activity is wrought by means of the hands) since in their noble and holy way they regard everything as a symbol of righteousness and truth. |
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| 132. Anon., Soferim, 14.4-14.9 Tagged with subjects: •r. joshua b. levi Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 353 |
| 133. Asterius, Pg, None Tagged with subjects: •nan Found in books: Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 160 |
| 134. Anon., Yalqut Shimoni, None Tagged with subjects: •r. hanina b. r. aha, hanania (nephew of r. joshua b. hanania) Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 457 |
| 136. Anon., Midrash On Samuel, 7.5, 23.2 Tagged with subjects: •r. joshua (b. hanania) •r. joshua b. hanania •joshua b. levi (r.) Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 128; Levine (2005), The Ancient Synagogue, The First Thousand Years, 392 |
