1. Hebrew Bible, Micah, 2.13, 3.12, 7.19 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •samuel b. gedaliah (r.) •samuel b. naḥman (r.) Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 125, 143, 158| 2.13. "עָלָה הַפֹּרֵץ לִפְנֵיהֶם פָּרְצוּ וַיַּעֲבֹרוּ שַׁעַר וַיֵּצְאוּ בוֹ וַיַּעֲבֹר מַלְכָּם לִפְנֵיהֶם וַיהוָה בְּרֹאשָׁם׃", 3.12. "לָכֵן בִּגְלַלְכֶם צִיּוֹן שָׂדֶה תֵחָרֵשׁ וִירוּשָׁלִַם עִיִּין תִּהְיֶה וְהַר הַבַּיִת לְבָמוֹת יָעַר׃", 7.19. "יָשׁוּב יְרַחֲמֵנוּ יִכְבֹּשׁ עֲוֺנֹתֵינוּ וְתַשְׁלִיךְ בִּמְצֻלוֹת יָם כָּל־חַטֹּאותָם׃", | 2.13. "The breaker is gone up before them; They have broken forth and passed on, By the gate, and are gone out thereat; And their king is passed on before them, And the LORD at the head of them.", 3.12. "Therefore shall Zion for your sake be plowed as a field, and Jerusalem shall become heaps, and the mountain of the house as the high places of a forest.", 7.19. "He will again have compassion upon us; He will subdue our iniquities; And Thou wilt cast all their sins into the depths of the sea.", |
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2. Hebrew Bible, Song of Songs, 2.9, 5.2 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •samuel b. naḥman (r.) •samuel b. iniya (r.) Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 158, 164| 2.9. "דּוֹמֶה דוֹדִי לִצְבִי אוֹ לְעֹפֶר הָאַיָּלִים הִנֵּה־זֶה עוֹמֵד אַחַר כָּתְלֵנוּ מַשְׁגִּיחַ מִן־הַחֲלֹּנוֹת מֵצִיץ מִן־הַחֲרַכִּים׃", 5.2. "אֲנִי יְשֵׁנָה וְלִבִּי עֵר קוֹל דּוֹדִי דוֹפֵק פִּתְחִי־לִי אֲחֹתִי רַעְיָתִי יוֹנָתִי תַמָּתִי שֶׁרֹּאשִׁי נִמְלָא־טָל קְוֻּצּוֹתַי רְסִיסֵי לָיְלָה׃", | 2.9. My beloved is like a gazelle or a young hart; Behold, he standeth behind our wall, He looketh in through the windows, He peereth through the lattice. 5.2. I sleep, but my heart waketh; Hark! my beloved knocketh: ‘Open to me, my sister, my love, my dove, my undefiled; For my head is filled with dew, My locks with the drops of the night.’ |
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3. Hebrew Bible, Genesis, 6.5-6.7, 8.1, 27.27, 28.10-28.13, 30.22, 33.20 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 125, 158, 183, 341| 6.5. "וַיַּרְא יְהוָה כִּי רַבָּה רָעַת הָאָדָם בָּאָרֶץ וְכָל־יֵצֶר מַחְשְׁבֹת לִבּוֹ רַק רַע כָּל־הַיּוֹם׃", 6.6. "וַיִּנָּחֶם יְהוָה כִּי־עָשָׂה אֶת־הָאָדָם בָּאָרֶץ וַיִּתְעַצֵּב אֶל־לִבּוֹ׃", 6.7. "וַיֹּאמֶר יְהוָה אֶמְחֶה אֶת־הָאָדָם אֲשֶׁר־בָּרָאתִי מֵעַל פְּנֵי הָאֲדָמָה מֵאָדָם עַד־בְּהֵמָה עַד־רֶמֶשׂ וְעַד־עוֹף הַשָּׁמָיִם כִּי נִחַמְתִּי כִּי עֲשִׂיתִם׃", 8.1. "וַיָּחֶל עוֹד שִׁבְעַת יָמִים אֲחֵרִים וַיֹּסֶף שַׁלַּח אֶת־הַיּוֹנָה מִן־הַתֵּבָה׃", 8.1. "וַיִּזְכֹּר אֱלֹהִים אֶת־נֹחַ וְאֵת כָּל־הַחַיָּה וְאֶת־כָּל־הַבְּהֵמָה אֲשֶׁר אִתּוֹ בַּתֵּבָה וַיַּעֲבֵר אֱלֹהִים רוּחַ עַל־הָאָרֶץ וַיָּשֹׁכּוּ הַמָּיִם׃", 27.27. "וַיִּגַּשׁ וַיִּשַּׁק־לוֹ וַיָּרַח אֶת־רֵיחַ בְּגָדָיו וַיְבָרֲכֵהוּ וַיֹּאמֶר רְאֵה רֵיחַ בְּנִי כְּרֵיחַ שָׂדֶה אֲשֶׁר בֵּרֲכוֹ יְהוָה׃", 28.11. "וַיִּפְגַּע בַּמָּקוֹם וַיָּלֶן שָׁם כִּי־בָא הַשֶּׁמֶשׁ וַיִּקַּח מֵאַבְנֵי הַמָּקוֹם וַיָּשֶׂם מְרַאֲשֹׁתָיו וַיִּשְׁכַּב בַּמָּקוֹם הַהוּא׃", 28.12. "וַיַּחֲלֹם וְהִנֵּה סֻלָּם מֻצָּב אַרְצָה וְרֹאשׁוֹ מַגִּיעַ הַשָּׁמָיְמָה וְהִנֵּה מַלְאֲכֵי אֱלֹהִים עֹלִים וְיֹרְדִים בּוֹ׃", 28.13. "וְהִנֵּה יְהוָה נִצָּב עָלָיו וַיֹּאמַר אֲנִי יְהוָה אֱלֹהֵי אַבְרָהָם אָבִיךָ וֵאלֹהֵי יִצְחָק הָאָרֶץ אֲשֶׁר אַתָּה שֹׁכֵב עָלֶיהָ לְךָ אֶתְּנֶנָּה וּלְזַרְעֶךָ׃", 30.22. "וַיִּזְכֹּר אֱלֹהִים אֶת־רָחֵל וַיִּשְׁמַע אֵלֶיהָ אֱלֹהִים וַיִּפְתַּח אֶת־רַחְמָהּ׃", | 6.5. "And the LORD saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually.", 6.6. "And it repented the LORD that He had made man on the earth, and it grieved Him at His heart.", 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.’", 8.1. "And God remembered Noah, and every living thing, and all the cattle that were with him in the ark; and God made a wind to pass over the earth, and the waters assuaged;", 27.27. "And he came near, and kissed him. And he smelled the smell of his raiment, and blessed him, and said: See, the smell of my son Is as the smell of a field which the LORD hath blessed.", 28.10. "And Jacob went out from Beer-sheba, and went toward Haran.", 28.11. "And he lighted upon the place, and tarried there all night, because the sun was set; and he took one of the stones of the place, and put it under his head, and lay down in that place to sleep.", 28.12. "And he dreamed, and behold a ladder set up on the earth, and the top of it reached to heaven; and behold the angels of God ascending and descending on it.", 28.13. "And, behold, the LORD stood beside him, and said: ‘I am the LORD, the God of Abraham thy father, and the God of Isaac. The land whereon thou liest, to thee will I give it, and to thy seed.", 30.22. "And God remembered Rachel, and God hearkened to her, and opened her womb.", 33.20. "And he erected there an altar, and called it El-elohe-Israel.", |
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4. Hebrew Bible, Leviticus, 25.35, 25.38 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 143, 386| 25.35. "וְכִי־יָמוּךְ אָחִיךָ וּמָטָה יָדוֹ עִמָּךְ וְהֶחֱזַקְתָּ בּוֹ גֵּר וְתוֹשָׁב וָחַי עִמָּךְ׃", 25.38. "אֲנִי יְהוָה אֱלֹהֵיכֶם אֲשֶׁר־הוֹצֵאתִי אֶתְכֶם מֵאֶרֶץ מִצְרָיִם לָתֵת לָכֶם אֶת־אֶרֶץ כְּנַעַן לִהְיוֹת לָכֶם לֵאלֹהִים׃", | 25.35. "And if thy brother be waxen poor, and his means fail with thee; then thou shalt uphold him: as a stranger and a settler shall he live with thee.", 25.38. "I am the LORD your God, who brought you forth out of the land of Egypt, to give you the land of Canaan, to be your God.", |
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5. Hebrew Bible, Deuteronomy, 1.45 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •samuel b. naḥman (r.) Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 386| 1.45. "וַתָּשֻׁבוּ וַתִּבְכּוּ לִפְנֵי יְהוָה וְלֹא־שָׁמַע יְהוָה בְּקֹלְכֶם וְלֹא הֶאֱזִין אֲלֵיכֶם׃", | 1.45. "And ye returned and wept before the LORD; but the LORD hearkened not to your voice, nor gave ear unto you.", |
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| 6. Hebrew Bible, Obadiah, 4 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •samuel b. naḥman (r.) Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 341 |
7. Hebrew Bible, Psalms, 3.5, 11.4, 81.5, 96.6, 104.2, 131.1, 148.13 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •samuel b. naḥman (r.) •samuel b. iniya (r.) •samuel b. yehotzadak (r.) •samuel bar nahmani, r. Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 158, 164, 240, 386; Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 93| 3.5. "קוֹלִי אֶל־יְהוָה אֶקְרָא וַיַּעֲנֵנִי מֵהַר קָדְשׁוֹ סֶלָה׃", 11.4. "יְהוָה בְּהֵיכַל קָדְשׁוֹ יְהוָה בַּשָּׁמַיִם כִּסְאוֹ עֵינָיו יֶחֱזוּ עַפְעַפָּיו יִבְחֲנוּ בְּנֵי אָדָם׃", 81.5. "כִּי חֹק לְיִשְׂרָאֵל הוּא מִשְׁפָּט לֵאלֹהֵי יַעֲקֹב׃", 96.6. "הוֹד־וְהָדָר לְפָנָיו עֹז וְתִפְאֶרֶת בְּמִקְדָּשׁוֹ׃", 104.2. "תָּשֶׁת־חֹשֶׁךְ וִיהִי לָיְלָה בּוֹ־תִרְמֹשׂ כָּל־חַיְתוֹ־יָעַר׃", 104.2. "עֹטֶה־אוֹר כַּשַּׂלְמָה נוֹטֶה שָׁמַיִם כַּיְרִיעָה׃", 131.1. "שִׁיר הַמַּעֲלוֹת לְדָוִד יְהוָה לֹא־גָבַהּ לִבִּי וְלֹא־רָמוּ עֵינַי וְלֹא־הִלַּכְתִּי בִּגְדֹלוֹת וּבְנִפְלָאוֹת מִמֶּנִּי׃", 148.13. "יְהַלְלוּ אֶת־שֵׁם יְהוָה כִּי־נִשְׂגָּב שְׁמוֹ לְבַדּוֹ הוֹדוֹ עַל־אֶרֶץ וְשָׁמָיִם׃", | 3.5. "With my voice I call unto the LORD, and He answereth me out of His holy mountain. Selah", 11.4. "The LORD is in His holy temple, the LORD, His throne is in heaven; His eyes behold, His eyelids try, the children of men.", 81.5. "For it is a statute for Israel, an ordice of the God of Jacob.", 96.6. "Honour and majesty are before Him; Strength and beauty are in His sanctuary.", 104.2. "Who coverest Thyself with light as with a garment, who stretchest out the heavens like a curtain;", 131.1. "A Song of Ascents; of David. LORD, my heart is not haughty, nor mine eyes lofty; Neither do I exercise myself in things too great, or in things too wonderful for me.", 148.13. "Let them praise the name of the LORD, For His name alone is exalted; His glory is above the earth and heaven.", |
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8. Hebrew Bible, Exodus, 2.24, 22.7-22.8, 22.27, 34.6 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •samuel b. naḥman (r.) Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 183| 2.24. "וַיִּשְׁמַע אֱלֹהִים אֶת־נַאֲקָתָם וַיִּזְכֹּר אֱלֹהִים אֶת־בְּרִיתוֹ אֶת־אַבְרָהָם אֶת־יִצְחָק וְאֶת־יַעֲקֹב׃", 22.7. "אִם־לֹא יִמָּצֵא הַגַּנָּב וְנִקְרַב בַּעַל־הַבַּיִת אֶל־הָאֱלֹהִים אִם־לֹא שָׁלַח יָדוֹ בִּמְלֶאכֶת רֵעֵהוּ׃", 22.8. "עַל־כָּל־דְּבַר־פֶּשַׁע עַל־שׁוֹר עַל־חֲמוֹר עַל־שֶׂה עַל־שַׂלְמָה עַל־כָּל־אֲבֵדָה אֲשֶׁר יֹאמַר כִּי־הוּא זֶה עַד הָאֱלֹהִים יָבֹא דְּבַר־שְׁנֵיהֶם אֲשֶׁר יַרְשִׁיעֻן אֱלֹהִים יְשַׁלֵּם שְׁנַיִם לְרֵעֵהוּ׃", 22.27. "אֱלֹהִים לֹא תְקַלֵּל וְנָשִׂיא בְעַמְּךָ לֹא תָאֹר׃", 34.6. "וַיַּעֲבֹר יְהוָה עַל־פָּנָיו וַיִּקְרָא יְהוָה יְהוָה אֵל רַחוּם וְחַנּוּן אֶרֶךְ אַפַּיִם וְרַב־חֶסֶד וֶאֱמֶת", | 2.24. "And God heard their groaning, and God remembered His covet with Abraham, with Isaac, and with Jacob.", 22.7. "If the thief be not found, then the master of the house shall come near unto God, to see whether he have not put his hand unto his neighbour’s goods.", 22.8. "For every matter of trespass, whether it be for ox, for ass, for sheep, for raiment, or for any manner of lost thing, whereof one saith: 'This is it,' the cause of both parties shall come before God; he whom God shall condemn shall pay double unto his neighbour.", 22.27. "Thou shalt not revile God, nor curse a ruler of thy people.", 34.6. "And the LORD passed by before him, and proclaimed: ‘The LORD, the LORD, God, merciful and gracious, long-suffering, and abundant in goodness and truth;", |
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9. Hebrew Bible, Habakkuk, 2.20 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •r. samuel b. r. nahman Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 489 | 2.20. "But the LORD is in His holy temple; Let all the earth keep silence before Him.", |
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| 10. Hebrew Bible, 2 Samuel, 24 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •samuel bar nahmani, r. Found in books: Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 93 |
11. Hebrew Bible, 1 Samuel, 2.2, 16.8 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •samuel b. naḥman (r.) •samuel bar nahmani, r. Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 330; Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 432| 2.2. "אֵין־קָדוֹשׁ כַּיהוָה כִּי אֵין בִּלְתֶּךָ וְאֵין צוּר כֵּאלֹהֵינוּ׃", 2.2. "וּבֵרַךְ עֵלִי אֶת־אֶלְקָנָה וְאֶת־אִשְׁתּוֹ וְאָמַר יָשֵׂם יְהוָה לְךָ זֶרַע מִן־הָאִשָּׁה הַזֹּאת תַּחַת הַשְּׁאֵלָה אֲשֶׁר שָׁאַל לַיהוָה וְהָלְכוּ לִמְקֹמוֹ׃", 16.8. "וַיִּקְרָא יִשַׁי אֶל־אֲבִינָדָב וַיַּעֲבִרֵהוּ לִפְנֵי שְׁמוּאֵל וַיֹּאמֶר גַּם־בָּזֶה לֹא־בָחַר יְהוָה׃", | 2.2. "There is none holy as the Lord: for there is none beside Thee: neither is there any rock like our God.", 16.8. "Then Yishay called Avinadav, and made him pass before Shemu᾽el. And he said, Neither has the Lord chosen this.", |
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12. Hebrew Bible, 1 Kings, 1.1 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 93| 1.1. "וְאֶת־נָתָן הַנָּבִיא וּבְנָיָהוּ וְאֶת־הַגִּבּוֹרִים וְאֶת־שְׁלֹמֹה אָחִיו לֹא קָרָא׃", 1.1. "וְהַמֶּלֶךְ דָּוִד זָקֵן בָּא בַּיָּמִים וַיְכַסֻּהוּ בַּבְּגָדִים וְלֹא יִחַם לוֹ׃", | 1.1. "Now King David was old and stricken in years; and they covered him with clothes, but he could get no heat.", |
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13. Hebrew Bible, Isaiah, 21.2, 43.14, 47.4, 58.6, 61.1-61.2 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •samuel b. gedaliah (r.) •r. samuel b. r. isaac Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 143, 144; Levine (2005), The Ancient Synagogue, The First Thousand Years, 49| 21.2. "חָזוּת קָשָׁה הֻגַּד־לִי הַבּוֹגֵד בּוֹגֵד וְהַשּׁוֹדֵד שׁוֹדֵד עֲלִי עֵילָם צוּרִי מָדַי כָּל־אַנְחָתָה הִשְׁבַּתִּי׃", 43.14. "כֹּה־אָמַר יְהוָה גֹּאַלְכֶם קְדוֹשׁ יִשְׂרָאֵל לְמַעַנְכֶם שִׁלַּחְתִּי בָבֶלָה וְהוֹרַדְתִּי בָרִיחִים כֻּלָּם וְכַשְׂדִּים בָּאֳנִיּוֹת רִנָּתָם׃", 47.4. "גֹּאֲלֵנוּ יְהוָה צְבָאוֹת שְׁמוֹ קְדוֹשׁ יִשְׂרָאֵל׃", 58.6. "הֲלוֹא זֶה צוֹם אֶבְחָרֵהוּ פַּתֵּחַ חַרְצֻבּוֹת רֶשַׁע הַתֵּר אֲגֻדּוֹת מוֹטָה וְשַׁלַּח רְצוּצִים חָפְשִׁים וְכָל־מוֹטָה תְּנַתֵּקוּ׃", 61.1. "שׂוֹשׂ אָשִׂישׂ בַּיהוָה תָּגֵל נַפְשִׁי בֵּאלֹהַי כִּי הִלְבִּישַׁנִי בִּגְדֵי־יֶשַׁע מְעִיל צְדָקָה יְעָטָנִי כֶּחָתָן יְכַהֵן פְּאֵר וְכַכַּלָּה תַּעְדֶּה כֵלֶיהָ׃", 61.1. "רוּחַ אֲדֹנָי יְהוִה עָלָי יַעַן מָשַׁח יְהוָה אֹתִי לְבַשֵּׂר עֲנָוִים שְׁלָחַנִי לַחֲבֹשׁ לְנִשְׁבְּרֵי־לֵב לִקְרֹא לִשְׁבוּיִם דְּרוֹר וְלַאֲסוּרִים פְּקַח־קוֹחַ׃", 61.2. "לִקְרֹא שְׁנַת־רָצוֹן לַיהוָה וְיוֹם נָקָם לֵאלֹהֵינוּ לְנַחֵם כָּל־אֲבֵלִים׃", | 21.2. "A grievous vision is declared unto me: ‘The treacherous dealer dealeth treacherously, and the spoiler spoileth. Go up, O Elam! besiege, O Media! All the sighing thereof have I made to cease.’", 43.14. "Thus saith the LORD, your Redeemer, The Holy One of Israel: For your sake I have sent to Babylon, And I will bring down all of them as fugitives, even the Chaldeans, in the ships of their shouting.", 47.4. "Our Redeemer, the LORD of hosts is His name, The Holy One of Israel.", 58.6. "Is not this the fast that I have chosen? To loose the fetters of wickedness, To undo the bands of the yoke, And to let the oppressed go free, And that ye break every yoke?", 61.1. "The spirit of the Lord God is upon me; Because the LORD hath anointed me To bring good tidings unto the humble; He hath sent me to bind up the broken-hearted, To proclaim liberty to the captives, And the opening of the eyes to them that are bound;", 61.2. "To proclaim the year of the LORD’S good pleasure, And the day of vengeance of our God; To comfort all that mourn;", |
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14. Hebrew Bible, Jeremiah, 2.20, 13.16-13.17, 30.11, 31.20 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •samuel b. naḥman (r.) •samuel b. iniya (r.) Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 158, 164, 341| 13.16. "תְּנוּ לַיהוָה אֱלֹהֵיכֶם כָּבוֹד בְּטֶרֶם יַחְשִׁךְ וּבְטֶרֶם יִתְנַגְּפוּ רַגְלֵיכֶם עַל־הָרֵי נָשֶׁף וְקִוִּיתֶם לְאוֹר וְשָׂמָהּ לְצַלְמָוֶת ישית [וְשִׁית] לַעֲרָפֶל׃", 13.17. "וְאִם לֹא תִשְׁמָעוּהָ בְּמִסְתָּרִים תִּבְכֶּה־נַפְשִׁי מִפְּנֵי גֵוָה וְדָמֹעַ תִּדְמַע וְתֵרַד עֵינִי דִּמְעָה כִּי נִשְׁבָּה עֵדֶר יְהוָה׃", 30.11. "כִּי־אִתְּךָ אֲנִי נְאֻם־יְהוָה לְהוֹשִׁיעֶךָ כִּי אֶעֱשֶׂה כָלָה בְּכָל־הַגּוֹיִם אֲשֶׁר הֲפִצוֹתִיךָ שָּׁם אַךְ אֹתְךָ לֹא־אֶעֱשֶׂה כָלָה וְיִסַּרְתִּיךָ לַמִּשְׁפָּט וְנַקֵּה לֹא אֲנַקֶּךָּ׃", | 2.20. "For of old time I have broken thy yoke, and burst thy bands, and thou saidst: ‘I will not transgress’; upon every high hill And under every leafy tree Thou didst recline, playing the harlot.", 13.16. "Give glory to the LORD your God, Before it grow dark, And before your feet stumble Upon the mountains of twilight, And, while ye look for light, He turn it into the shadow of death, And make it gross darkness.", 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.", 30.11. "For I am with thee, saith the LORD, to save thee; For I will make a full end of all the nations whither I have scattered thee, But I will not make a full end of thee; For I will correct thee in measure, And will not utterly destroy thee.", 31.20. "Is Ephraim a darling son unto Me? Is he a child that is dandled? For as often as I speak of him, I do earnestly remember him still; Therefore My heart yearneth for him, I will surely have compassion upon him, saith the LORD.", |
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15. Hebrew Bible, Lamentations, 3.48 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •samuel b. iniya (r.) Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 164| 3.48. "פַּלְגֵי־מַיִם תֵּרַד עֵינִי עַל־שֶׁבֶר בַּת־עַמִּי׃", | 3.48. "Mine eye runneth down with rivers of water, For the breach of the daughter of my people.", |
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| 16. Hebrew Bible, Ezekiel, 9.24 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •samuel b. gedaliah (r.) Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 144 |
17. Hebrew Bible, Ezra, 1.3 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •samuel b. naḥman (r.) Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 158| 1.3. "מִי־בָכֶם מִכָּל־עַמּוֹ יְהִי אֱלֹהָיו עִמּוֹ וְיַעַל לִירוּשָׁלִַם אֲשֶׁר בִּיהוּדָה וְיִבֶן אֶת־בֵּית יְהוָה אֱלֹהֵי יִשְׂרָאֵל הוּא הָאֱלֹהִים אֲשֶׁר בִּירוּשָׁלִָם׃", | 1.3. "Whosoever there is among you of all His people—his God be with him—let him go up to Jerusalem, which is in Judah, and build the house of the LORD, the God of Israel, He is the God who is in Jerusalem.", |
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18. Hebrew Bible, Zechariah, 4.2, 9.14 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •samuel b. gedaliah (r.) Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 143| 4.2. "וַיֹּאמֶר אֵלַי מָה אַתָּה רֹאֶה ויאמר [וָאֹמַר] רָאִיתִי וְהִנֵּה מְנוֹרַת זָהָב כֻּלָּהּ וְגֻלָּהּ עַל־רֹאשָׁהּ וְשִׁבְעָה נֵרֹתֶיהָ עָלֶיהָ שִׁבְעָה וְשִׁבְעָה מוּצָקוֹת לַנֵּרוֹת אֲשֶׁר עַל־רֹאשָׁהּ׃", 9.14. "וַיהוָה עֲלֵיהֶם יֵרָאֶה וְיָצָא כַבָּרָק חִצּוֹ וַאדֹנָי יְהֹוִה בַּשּׁוֹפָר יִתְקָע וְהָלַךְ בְּסַעֲרוֹת תֵּימָן׃", | 4.2. "And he said unto me: ‘What seest thou?’ And I said: ‘I have seen, and behold a candlestick all of gold, with a bowl upon the top of it, and its seven lamps thereon; there are seven pipes, yea, seven, to the lamps, which are upon the top thereof;", 9.14. "And the LORD shall be seen over them, And His arrow shall go forth as the lightning; And the Lord GOD will blow the horn, And will go with whirlwinds of the south.", |
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19. Septuagint, 1 Maccabees, 9.37-9.39 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •samuel bar r. yitzḥak, rabbi Found in books: Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 269 | 9.37. After these things it was reported to Jonathan and Simon his brother, "The sons of Jambri are celebrating a great wedding, and are conducting the bride, a daughter of one of the great nobles of Canaan, from Nadabath with a large escort." 9.38. And they remembered the blood of John their brother, and went up and hid under cover of the mountain. 9.39. They raised their eyes and looked, and saw a tumultuous procession with much baggage; and the bridegroom came out with his friends and his brothers to meet them with tambourines and musicians and many weapons. |
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20. Mishnah, Yadayim, 4.5 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •r. samuel b. r. isaac Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 474| 4.5. "תַּרְגּוּם שֶׁבְּעֶזְרָא וְשֶׁבְּדָנִיֵּאל, מְטַמֵּא אֶת הַיָּדַיִם. תַּרְגּוּם שֶׁכְּתָבוֹ עִבְרִית וְעִבְרִית שֶׁכְּתָבוֹ תַּרְגּוּם, וּכְתָב עִבְרִי, אֵינוֹ מְטַמֵּא אֶת הַיָּדַיִם. לְעוֹלָם אֵינוֹ מְטַמֵּא, עַד שֶׁיִּכְתְּבֶנּוּ אַשּׁוּרִית, עַל הָעוֹר, וּבִדְיוֹ: \n", | 4.5. "The Aramaic sections in Ezra and Daniel defile the hands. If an Aramaic section was written in Hebrew, or a Hebrew section was written in Aramaic, or [Hebrew which was written with] Hebrew script, it does not defile the hands. It never defiles the hands until it is written in the Assyrian script, on parchment, and in ink.", |
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| 21. Mishnah, Sotah, None (1st cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 269 |
| 22. Mishnah, Bava Metzia, None (1st cent. CE - 3rd cent. CE) Tagged with subjects: •samuel bar r. yitzḥak, rabbi Found in books: Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 269 |
23. New Testament, Mark, 6.1-6.6 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 49| 6.1. Καὶ ἐξῆλθεν ἐκεῖθεν, καὶ ἔρχεται εἰς τὴν πατρίδα αὐτοῦ, καὶ ἀκολουθοῦσιν αὐτῷ οἱ μαθηταὶ αὐτοῦ. 6.2. Καὶ γενομένου σαββάτου ἤρξατο διδάσκειν ἐν τῇ συναγωγῇ· καὶ οἱ πολλοὶ ἀκούοντες ἐξεπλήσσοντο λέγοντες Πόθεν τούτῳ ταῦτα, καὶ τίς ἡ σοφία ἡ δοθεῖσα τούτῳ, καὶ αἱ δυνάμεις τοιαῦται διὰ τῶν χειρῶν αὐτοῦ γινόμεναι; 6.3. οὐχ οὗτός ἐστιν ὁ τέκτων, ὁ υἱὸς τῆς Μαρίας καὶ ἀδελφὸς Ἰακώβου καὶ Ἰωσῆτος καὶ Ἰούδα καὶ Σίμωνος; καὶ οὐκ εἰσὶν αἱ ἀδελφαὶ αὐτοῦ ὧδε πρὸς ἡμᾶς; καὶ ἐσκανδαλίζοντο ἐν αὐτῷ. 6.4. καὶ ἔλεγεν αὐτοῖς ὁ Ἰησοῦς ὅτι Οὐκ ἔστιν προφήτης ἄτιμος εἰ μὴ ἐν τῇ πατρίδι αὐτοῦ καὶ ἐν τοῖς συγγενεῦσιν αὐτοῦ καὶ ἐν τῇ οἰκίᾳ αὐτοῦ. 6.5. Καὶ οὐκ ἐδύνατο ἐκεῖ ποιῆσαι οὐδεμίαν δύναμιν, εἰ μὴ ὀλίγοις ἀρρώστοις ἐπιθεὶς τὰς χεῖρας ἐθεράπευσεν· 6.6. καὶ ἐθαύμασεν διὰ τὴν ἀπιστίαν αὐτῶν. Καὶ περιῆγεν τὰς κώμας κύκλῳ διδάσκων. | 6.1. He went out from there. He came into his own country, and his disciples followed him. 6.2. When the Sabbath had come, he began to teach in the synagogue, and many hearing him were astonished, saying, "Where did this man get these things?" and, "What is the wisdom that is given to this man, that such mighty works come about by his hands? 6.3. Isn't this the carpenter, the son of Mary, and brother of James, Joses, Judas, and Simon? Aren't his sisters here with us?" They were offended at him. 6.4. Jesus said to them, "A prophet is not without honor, except in his own country, and among his own relatives, and in his own house." 6.5. He could do no mighty work there, except that he laid his hands on a few sick folk, and healed them. 6.6. He marveled because of their unbelief. He went around the villages teaching. |
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24. Mishnah, Megillah, 3.4-3.6 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •r. samuel b. r. isaac Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 492| 3.4. "רֹאשׁ חֹדֶשׁ אֲדָר שֶׁחָל לִהְיוֹת בְּשַׁבָּת, קוֹרִין בְּפָרָשַׁת שְׁקָלִים (שמות ל). חָל לִהְיוֹת בְּתוֹךְ הַשַּׁבָּת, מַקְדִּימִין לְשֶׁעָבַר וּמַפְסִיקִין לְשַׁבָּת אַחֶרֶת. בַּשְּׁנִיָּה, זָכוֹר (דברים כה). בַּשְּׁלִישִׁית, פָּרָה אֲדֻמָּה (במדבר י״ט:ב׳). בָּרְבִיעִית, הַחֹדֶשׁ הַזֶּה לָכֶם (שמות יב). בָּחֲמִישִׁית, חוֹזְרִין לִכְסִדְרָן. לַכֹּל מַפְסִיקִין, בְּרָאשֵׁי חֳדָשִׁים, בַּחֲנֻכָּה וּבְפוּרִים, בַּתַּעֲנִיּוֹת וּבַמַּעֲמָדוֹת וּבְיוֹם הַכִּפּוּרִים: \n", 3.5. "בְּפֶסַח קוֹרִין בְּפָרָשַׁת מוֹעֲדוֹת שֶׁל תּוֹרַת כֹּהֲנִים (ויקרא כב). בַּעֲצֶרֶת, שִׁבְעָה שָׁבֻעוֹת (דברים טז). בְּרֹאשׁ הַשָּׁנָה, בַּחֹדֶשׁ הַשְּׁבִיעִי בְּאֶחָד לַחֹדֶשׁ (ויקרא כג). בְּיוֹם הַכִּפּוּרִים, אַחֲרֵי מוֹת (שם טז). בְּיוֹם טוֹב הָרִאשׁוֹן שֶׁל חָג קוֹרִין בְּפָרָשַׁת מוֹעֲדוֹת שֶׁבְּתוֹרַת כֹּהֲנִים (ויקרא כג), וּבִשְׁאָר כָּל יְמוֹת הֶחָג בְּקָרְבְּנוֹת הֶחָג (במדבר כט): \n", 3.6. "בַּחֲנֻכָּה, בַּנְּשִׂיאִים (שם ז). בְּפוּרִים, וַיָּבֹא עֲמָלֵק (שמות יז). בְּרָאשֵׁי חֳדָשִׁים, וּבְרָאשֵׁי חָדְשֵׁיכֶם (במדבר כח). בַּמַּעֲמָדוֹת, בְּמַעֲשֵׂה בְּרֵאשִׁית (בראשית א). בַּתַּעֲנִיּוֹת, בְּרָכוֹת וּקְלָלוֹת (ויקרא כו). אֵין מַפְסִיקִין בַּקְּלָלוֹת, אֶלָּא אֶחָד קוֹרֵא אֶת כֻּלָּן. בַּשֵּׁנִי וּבַחֲמִישִׁי וּבְשַׁבָּת בַּמִּנְחָה, קוֹרִין כְּסִדְרָן, וְאֵין עוֹלִין לָהֶם מִן הַחֶשְׁבּוֹן, שֶׁנֶּאֱמַר (ויקרא כג), וַיְדַבֵּר מֹשֶׁה אֶת מֹעֲדֵי יְיָ אֶל בְּנֵי יִשְׂרָאֵל, מִצְוָתָן שֶׁיְּהוּ קוֹרִין כָּל אֶחָד וְאֶחָד בִּזְמַנּוֹ: \n", | 3.4. "If Rosh Hodesh Adar falls on Shabbat the portion of shekalim is read [on that day]. If it falls in the middle of the week, it is read on the Shabbat before, and on the next Shabbat there is a break. On the second [of the special Shabbatot] they read “Zakhor;” On the third the portion of the red heifer; On the fourth “This month shall be for you;” On the fifth the regular order is resumed. They interrupt [the regular order] for anything: for Rosh Hodesh, for Hanukkah, for Purim, for fasts, for Ma’amadot, and for Yom HaKippurim.", 3.5. "On Pesah we read from the portion of the festivals in Leviticus (Torat Kohanim) (Leviticus 23:4). On Shavuot, “Seven weeks” (Deuteronomy 16:9). On Rosh Hashanah “On the seventh day on the first of the month” (Leviticus 23:2. On Yom Hakippurim, “After the death” (Leviticus. On the first day of the Festival [of Sukkot] they read from the portion of the festivals in Leviticus, and on the other days of the Festival [of Sukkot] the [sections] on the offerings of the Festival.", 3.6. "On Hanukkah they read the section of the princes (Numbers. On Purim, “And Amalek came” (Exodus 17:8). On Rosh Hodesh, “And on the first of your months” (Numbers 28:11). On Maamadot, the account of the creation (Genesis 1:1-2:3). On fast days, the blessings and curses (Leviticus 26:3 ff and Deuteronomy. They do not interrupt while reading the curses, but rather one reads them all. On Monday and Thursday and on Shabbat at minhah they read according to the regular order and this does not count as part of the reading [for the succeeding Shabbat]. As it says, “And Moshe declared to the children of Israel the appointed seasons of the Lord” (Leviticus 23:44) it is their mitzvah that each should be read in its appropriate time.", |
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25. New Testament, Matthew, 11.4-11.5 (1st cent. CE - 1st cent. CE) Tagged with subjects: •r. samuel b. r. isaac Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 49| 11.4. καὶ ἀποκριθεὶς ὁ Ἰησοῦς εἶπεν αὐτοῖς Πορευθέντες ἀπαγγείλατε Ἰωάνει ἃ ἀκούετε καὶ βλέπετε· 11.5. τυφλοὶ ἀναβλέπουσιν καὶ χωλοὶ περιπατοῦσιν, λεπροὶ καθαρίζονται καὶ κωφοὶ ἀκούουσιν, καὶ νεκροὶ ἐγείρονται καὶ πτωχοὶ εὐαγγελίζονται· | 11.4. Jesus answered them, "Go and tell John the things which you hear and see: 11.5. the blind receive their sight, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised up, and the poor have good news preached to them. |
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26. New Testament, Luke, 4.16-4.30, 7.22 (1st cent. CE - 1st cent. CE) Tagged with subjects: •r. samuel b. r. isaac Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 49| 4.16. Καὶ ἦλθεν εἰς Ναζαρά, οὗ ἦν τεθραμμένος, καὶ εἰσῆλθεν κατὰ τὸ εἰωθὸς αὐτῷ ἐν τῇ ἡμέρᾳ τῶν σαββάτων εἰς τὴν συναγωγήν, καὶ ἀνέστη ἀναγνῶναι. 4.17. καὶ ἐπεδόθη αὐτῷ βιβλίον τοῦ προφήτου Ἠσαίου, καὶ ἀνοίξας τὸ βιβλίον εὗρεν [τὸν] τόπον οὗ ἦν γεγραμμένον 4.18. Πνεῦμα Κυρίου ἐπʼ ἐμέ, οὗ εἵνεκεν ἔχρισέν με εὐαγγελίσασθαι πτωχοῖς, ἀπέσταλκέν με κηρύξαι αἰχμαλώτοις ἄφεσιν καὶ τυφλοῖς ἀνάβλεψιν, ἀποστεῖλαι τεθραυσμένους ἐν ἀφέσει, 4.19. κηρύξαι ἐνιαυτὸν Κυρίου δεκτόν. 4.20. καὶ πτύξας τὸ βιβλίον ἀποδοὺς τῷ ὑπηρέτῃ ἐκάθισεν· καὶ πάντων οἱ ὀφθαλμοὶ ἐν τῇ συναγωγῇ ἦσαν ἀτενίζοντες αὐτῷ. 4.21. ἤρξατο δὲ λέγειν πρὸς αὐτοὺς ὅτι Σήμερον πεπλήρωται ἡ γραφὴ αὕτη ἐν τοῖς ὠσὶν ὑμῶν. 4.22. καὶ πάντες ἐμαρτύρουν αὐτῷ καὶ ἐθαύμαζον ἐπὶ τοῖς λόγοις τῆς χάριτος τοῖς ἐκπορευομένοις ἐκ τοῦ στόματος αὐτοῦ, καὶ ἔλεγον Οὐχὶ υἱός ἐστιν Ἰωσὴφ οὗτος; 4.23. καὶ εἶπεν πρὸς αὐτούς Πάντως ἐρεῖτέ μοι τὴν παραβολὴν ταύτην Ἰατρέ, θεράπευσον σεαυτόν· ὅσα ἠκούσαμεν γενόμενα εἰς τὴν — Καφαρναοὺμ ποίησον καὶ ὧδε ἐν τῇ πατρίδι σου. 4.24. εἶπεν δέ Ἀμὴν λέγω ὑμῖν ὅτι οὐδεὶς προφήτης δεκτός ἐστιν ἐν τῇ πατρίδι αὐτοῦ. 4.25. ἐπʼ ἀληθείας δὲ λέγω ὑμῖν, πολλαὶ χῆραι ἦσαν ἐν ταῖς ἡμέραις Ἠλείου ἐν τῷ Ἰσραήλ, ὅτε ἐκλείσθη ὁ οὐρανὸς ἔτη τρία καὶ μῆνας ἕξ, ὡς ἐγένετο λιμὸς μέγας ἐπὶ πᾶσαν τὴν γῆν, 4.26. καὶ πρὸς οὐδεμίαν αὐτῶν ἐπέμφθη Ἠλείας εἰ μὴ εἰς Σάρεπτα τῆς Σιδωνίας πρὸς γυναῖκα χήραν. 4.27. καὶ πολλοὶ λεπροὶ ἦσαν ἐν τῷ Ἰσραὴλ ἐπὶ Ἐλισαίου τοῦ προφήτου, καὶ οὐδεὶς αὐτῶν ἐκαθαρίσθη εἰ μὴ Ναιμὰν ὁ Σύρος. 4.28. καὶ ἐπλήσθησαν πάντες θυμοῦ ἐν τῇ συναγωγῇ ἀκούοντες ταῦτα, 4.29. καὶ ἀναστάντες ἐξέβαλον αὐτὸν ἔξω τῆς πόλεως, καὶ ἤγαγον αὐτὸν ἕως ὀφρύος τοῦ ὄρους ἐφʼ οὗ ἡ πόλις ᾠκοδόμητο αὐτῶν, ὥστε κατακρημνίσαι αὐτόν· 4.30. αὐτὸς δὲ διελθὼν διὰ μέσου αὐτῶν ἐπορεύετο. 7.22. καὶ ἀποκριθεὶς εἶπεν αὐτοῖς Πορευθέντες ἀπαγγείλατε Ἰωάνει ἃ εἴδετε καὶ ἠκούσατε· τυφλοὶ ἀναβλέπουσιν, χωλοὶ περιπατοῦσιν, λεπροὶ καθαρίζονται καὶ κωφοὶ ἀκούουσιν, νεκροὶ ἐγείρονται, πτωχοὶ εὐαγγελίζονται· | 4.16. He came to Nazareth, where he had been brought up. He entered, as was his custom, into the synagogue on the Sabbath day, and stood up to read. 4.17. The book of the prophet Isaiah was handed to him. He opened the book, and found the place where it was written, 4.18. "The Spirit of the Lord is on me, Because he has anointed me to preach good news to the poor. He has sent me to heal the brokenhearted, To proclaim release to the captives, Recovering of sight to the blind, To deliver those who are crushed, 4.19. And to proclaim the acceptable year of the Lord." 4.20. He closed the book, gave it back to the attendant, and sat down. The eyes of all in the synagogue were fastened on him. 4.21. He began to tell them, "Today, this Scripture has been fulfilled in your hearing." 4.22. All testified about him, and wondered at the gracious words which proceeded out of his mouth, and they said, "Isn't this Joseph's son?" 4.23. He said to them, "Doubtless you will tell me this parable, 'Physician, heal yourself! Whatever we have heard done at Capernaum, do also here in your hometown.'" 4.24. He said, "Most assuredly I tell you, no prophet is acceptable in his hometown. 4.25. But truly I tell you, there were many widows in Israel in the days of Elijah, when the the sky was shut up three years and six months, when a great famine came over all the land. 4.26. Elijah was sent to none of them, except to Zarephath, in the land of Sidon, to a woman who was a widow. 4.27. There were many lepers in Israel in the time of Elisha the prophet, yet not one of them was cleansed, except Naaman, the Syrian." 4.28. They were all filled with wrath in the synagogue, as they heard these things. 4.29. They rose up, threw him out of the city, and led him to the brow of the hill that their city was built on, that they might throw him off the cliff. 4.30. But he, passing through the midst of them, went his way. 7.22. Jesus answered them, "Go and tell John the things which you have seen and heard: that the blind receive their sight, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised up, and the poor have good news preached to them. |
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27. Mishnah, Avodah Zarah, 3.1 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •r. samuel b. r. isaac Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 474| 3.1. "כָּל הַצְּלָמִים אֲסוּרִים, מִפְּנֵי שֶׁהֵן נֶעֱבָדִין פַּעַם אַחַת בַּשָּׁנָה, דִבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, אֵינוֹ אָסוּר אֶלָּא כָל שֶׁיֵּשׁ בְּיָדוֹ מַקֵּל אוֹ צִפּוֹר אוֹ כַדּוּר. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, כֹּל שֶׁיֵּשׁ בְּיָדוֹ כָל דָּבָר:", | 3.1. "All images are prohibited because they are worshipped once a year, according to the opinion of Rabbi Meir; But the Sages say: [an image] is not prohibited except one that has a staff or bird or orb in its hand. Rabban Shimon b. Gamaliel says: any [image] which has anything in its hand [is prohibited].", |
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28. Tosefta, Avodah Zarah, 5.5 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •samuel b. naḥman (r.) Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 386| 5.5. "לוקחין מן העובדי כוכבים תבואות קטנית וגרוגרות ושום ובצלים מ\"מ ואינו חושש משום טומאה האוג בכל מקום טהור האורז בכל מקום טהור. נאמן הצייד לומר זה עוף טמא וזה עוף טהור נאמן עם הארץ לומר כבשין אלו טמאין וכבשין אלו טהורין ולא רבצתי עליהן את המשקין אבל אין נאמן לומר דגים אלו צדתים בטהרה ולא נערתי עליהן את המכמורת הקפריסין המוטליא והחמין שלהן מותרין. ביצה צלויה שלהן אסורה ר' יהודה ובית דינו התירו שמן של עובדי כוכבים במנין פת שאפאה עובד כוכבים שלא במעמד ישראל הרי זו אסורה פת שאפאה ישראל אע\"פ שהעובד כוכבים לשה וגבינה שהעמידה ישראל אע\"פ שהעובד כוכבים עבדה הרי זו מותרת ישראל יושב בסוף עדרו והעובד כוכבים חולב ומביא לו ואינו חושש.", | |
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29. Tosefta, Shabbat, 13.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •r. samuel b. r. isaac Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 474| 13.2. "שנים שצדו את הצבי שניהן פטורין שאין שנים חייבין על מלאכה אחת צדו הראשון והניחו שניהם חייבין צדו הראשון ונתנו לשני הראשון חייב והשני פטור.", | |
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30. Tosefta, Megillah, 3.1-3.9 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •r. samuel b. r. isaac Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 492| 3.1. "אין משיירין בסוף הספר אלא כדי שיקראו שבעה שייר כדי שיקראו ששה קורא אותן ששה ועוד שבעה בחומש [אחד] אין משיירין בסוף התורה אלא כדי שיקראו שבעה שייר כדי שיקראו ששה וקראו אותן ששה חוזר הענין וקורא אותן שבעה.", 3.1. "ר\"ח אדר שחל להיות בשבת קורין פ' שקלים ומפטירין (מלכים ב י״ב:ח׳) פ' שקלים שביהוידע הכהן איזו היא שבת ראשונה כל שר\"ח אדר חל להיות בתוכה אפילו בע\"ש בשניה זכור ומפטירין (שמואל א ט״ו:ב׳) כה אמר ה' צבאות פקדתי את אשר עשה עמלק לישראל איזו היא שבת שניה כל [שפורים חל] להיות בתוכה ואפילו בע\"ש בשלישית פרה אדומה ומפטירין (יחזקאל ל״ו:כ״ה) וזרקתי עליכם מים טהורים וטהרתם איזו היא שבת שלישית כל שסמוכה לפורים מאחריו רביעית החודש הזה לכם ראש חדשים ומפטירין (יחזקאל מ״ה:י״ח) כה אמר ה' בראשון באחד לחודש איזו היא שבת רביעית כל [שר\"ח] ניסן [חל] להיות בתוכה ואפי' בע\"ש." 3.2. "כל המקראות הכתובות לגנאי קורין אותן לשבח [כגון (דברים כ״ח:ל׳) אשה תארש ואיש אחר ישגלנה] כל מקום שכתוב ישגלנה קורין אותו ישכבנה [כגון (שם) בשחין מצרים ובעפולים] כל מקום שכתוב בעפולים קורין אותו בטחורים וכגון (מלכים ב ו׳:כ״ה-כ״ו) ורובע [הקב דביונים בחמשה כסף (ישעיהו ל״ו:י״ב) לאכול את צואתם ולשתות את מימי רגליהם (מלכים ב י) וישימם למוצאות עד היום] רבי יהושע בן קרחה אומר וישימם [למוצאות] קורין אותו ככתבו מפני שהוא גנאי.", 3.2. "היתה פ' שקלים סמוכה לאדר בין מלפניה בין מלאחריה קורין אותה וחוזרין וכופלין אותה וכן בשניה וכן בשלישית וכן ברביעית וכן בפורים שואלים הלכות [הפסח] בפסח והלכות עצרת בעצרת הלכות [החג] בחג בבית הועד שואלים בהלכות הפסח קודם לפסח שלשים יום רשב\"ג אומר שתי שבתות.", 3.3. "יו\"ט [הראשון] של פסח קורין [פרשת (ויקרא כ״ג:כ״ד) הנף שבתורת כהנים] ושאר [כל] ימות הפסח [מדלגין מעניינות הפסח הכתובין בתורה בעצרת] (דברים טו) שבעה שבועות [וי\"א] בחדש השלישי בר\"ה (ויקרא כ״ג:ל״ד) [דבר אל בני ישראל לאמר] בחדש השביעי [באחד לחודש וגו'] וי\"א (בראשית כ״א:א׳) וה' פקד את שרה ביוה\"כ קורין אחרי מות ומפטירין (במדבר כ״ט:י״ב) בעשור שבחומש הפקודים [ביו\"ט] הראשון של חג קורין (ויקרא כג) [דבר אל בני ישראל לאמר] בחמשה עשר יום לחודש השביעי הזה חג הסוכות וגו' בשני (במדבר כט) ביום השני בשלישי ביום השלישי [ברביעי וביום הרביעי בחמישי וביום החמישי בששי וביום הששי בשביעי וביום השביעי בשמיני וביום השמיני].", 3.4. "בר\"ח של חנוכה [קורין] (במדבר כ״ח:י״א) ובראשי חדשיכם מקום [שפוסקין בשבת בשחרית משם מתחילין] במנחה במנחה [משם מתחילין] בשני בשני [משם מתחילין] בחמישי בחמישי [משם מתחילין בשבת הבאה ר' יהודה אומר מקום שפוסקין בשבת בשחרית משם מתחילין לשבת] הבאה.", 3.5. "ביו\"ט חמשה ביוה\"כ ששה בשבת שבעה [אם רצו להוסיף אל יוסיפו] דברי ר' ישמעאל רבי עקיבה אומר ביום טוב חמשה ביוה\"כ [ששה ובשבת שבעה ואם רצו להוסיף מוסיפין] הכל עולין למנין שבעה אפילו [אשה אפילו קטן אין מביאין את האשה לקרות ברבים].", 3.6. "בית הכנסת שאין להם מי שיקרא אלא אחד עומד וקורא ויושב אפילו שבעה פעמים בית הכנסת של לעוזות אם יש להם מי שיקרא עברית פותחין עברית וחותמין אם [אין להם מי שיקרא אלא אחד אין קורא אלא אחד].", 3.7. "אין עושין מעמד ומושב פחות משבעה פעמים ואין אומרים ברכת אבלים פחות מעשרה [ואין מעמד פחות מעשרה] ואין אבלים מן המנין אין אומרים ברכת חתנים פחות מעשרה וחתנים מן המנין אומרים ברכת חתנים בין בסעודת אירוסין בין בסעודת נשואין בין בחול בין בשבת רבי יהודה אומר אם באו פנים חדשות אומרים ברכת חתנים ואם לאו אין אומרים ברכת חתנים.", 3.8. "אימתי מסיעין על החדש לאור עיבורו כיצד חל להיות ערב שבת ושבת מסיעין עליו למוצאי שבת אמר רבי אלעזר ברבי צדוק כך היו חבורות שבירושלים נוהגין אלו לבית המשתה ואלו לבית האבל אלו לסעודת אירוסין ואלו לסעודת נשואין אלו לשבוע [בן] ואלו לליקוט עצמות שבוע הבן וליקוט עצמות שבוע הבן קודם לליקוט עצמות בית המשתה ובית האבל בית המשתה קודם לבית האבל רבי ישמעאל היה מקדים בית האבל לכולם שנאמר (קוהלת ז) טוב ללכת אל בית אבל [וגו'] רבי מאיר אומר [משום ר' עקיבה] מה תלמוד לומר (שם) והחי יתן אל לבו עבד דיעבדון לך לווייה דילוון לך ספוד דיספדונך קבור דיקברונך.", 3.9. "אין קורין בתורה פחות משלשה פסוקין [בכרך אחד] אם היתה פרשה של ארבע ושל חמשה הרי זה קורא את כולה היתה פרשה של חמשה וקרא שלשה והניח את השנים העומד אחריו לקרוא קורא אותן שנים ועוד שלשה בפרשה אחרת אם היתה פרשה של ארבעה ושל חמשה הרי זה קורא את כולה אין מפטירין בנביא פחות משלשה פסוקים [בכרך אחד] אם היתה פרשה של ארבעה ושל חמשה [פסוקין] הרי זה קורא את כולה המקצר הרי זה משובח [אם היתה פרשה קטנה] כגון (ישעיהו נ״ב:ג׳) כה אמר ה' חנם נמכרתם [קורא אותה בפני עצמה].", | |
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| 31. Tosefta, Sanhedrin, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •samuel bar r. yitzḥak, rabbi Found in books: Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 269 |
| 32. Palestinian Talmud, Avodah Zarah, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •samuel bar r. yitzḥak, rabbi Found in books: Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 269 |
| 33. Palestinian Talmud, Hagigah, 1.2 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •samuel b. iniya (r.) Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 197 |
34. Anon., Genesis Rabba, 12.10, 12.15, 19.7, 33.3, 65.23, 79.8 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •samuel b. iniya (r.) •samuel b. naḥman (r.) Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 125, 158, 183, 197, 330, 341| 12.15. ה' אֱלֹהִים, לְמֶלֶךְ שֶׁהָיוּ לוֹ כּוֹסוֹת רֵיקִים, אָמַר הַמֶּלֶךְ אִם אֲנִי נוֹתֵן לְתוֹכָן חַמִּין, הֵם מִתְבַּקְּעִין. צוֹנֵן, הֵם מַקְרִיסִין, וּמֶה עָשָׂה הַמֶּלֶךְ עֵרַב חֲמִין בְּצוֹנֵן וְנָתַן בָּהֶם וְעָמָדוּ. כָּךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא אִם בּוֹרֵא אֲנִי אֶת הָעוֹלָם בְּמִדַּת הָרַחֲמִים, הֲוֵי חֶטְיָיה סַגִּיאִין. בְּמִדַּת הַדִּין, הָאֵיךְ הָעוֹלָם יָכוֹל לַעֲמֹד. אֶלָּא הֲרֵי אֲנִי בּוֹרֵא אוֹתוֹ בְּמִדַּת הַדִּין וּבְמִדַּת הָרַחֲמִים, וְהַלְּוַאי יַעֲמֹד. 19.7. וַיִּשְׁמְעוּ אֶת קוֹל ה' אֱלֹהִים מִתְהַלֵּךְ בַּגָּן לְרוּחַ הַיּוֹם (בראשית ג, ח), אָמַר רַבִּי חַלְּפוֹן שָׁמַעְנוּ שֶׁיֵּשׁ הִלּוּךְ לַקּוֹל, שֶׁנֶּאֱמַר: וַיִּשְׁמְעוּ אֶת קוֹל ה' אֱלֹהִים מִתְהַלֵּךְ בַּגָּן, וְהִלּוּךְ לָאֵשׁ, שֶׁנֶּאֱמַר (שמות ט, כג): וַתִּהֲלַךְ אֵשׁ אָרְצָה, אָמַר רַבִּי אַבָּא בַּר כַּהֲנָא מְהַלֵּךְ אֵין כְּתִיב כָּאן אֶלָּא מִתְהַלֵּךְ, מְקַפֵּץ וְעוֹלֶה. עִקַּר שְׁכִינָה בַּתַּחְתּוֹנִים הָיְתָה, כֵּיוָן שֶׁחָטָא אָדָם הָרִאשׁוֹן נִסְתַּלְּקָה שְׁכִינָה לָרָקִיעַ הָרִאשׁוֹן, חָטָא קַיִן נִסְתַּלְּקָה לָרָקִיעַ הַשֵּׁנִי, דּוֹר אֱנוֹשׁ לַשְׁלִישִׁי, דּוֹר הַמַּבּוּל לָרְבִיעִי, דּוֹר הַפְלָגָה לַחֲמִישִׁי, סְדוֹמִיִּים לַשִּׁשִּׁי, וּמִצְרִיִּים בִּימֵי אַבְרָהָם לַשְּׁבִיעִי. וּכְנֶגְדָן עָמְדוּ שִׁבְעָה צַדִּיקִים, וְאֵלּוּ הֵן, אַבְרָהָם יִצְחָק וְיַעֲקֹב לֵוִי קְהָת עַמְרָם משֶׁה, עָמַד אַבְרָהָם וְהוֹרִידָהּ לַשִּׁשִּׁי, עָמַד יִצְחָק וְהוֹרִידָהּ מִן שִׁשִּׁי לַחֲמִישִׁי, עָמַד יַעֲקֹב וְהוֹרִידָהּ מִן הַחֲמִישִׁי לָרְבִיעִי, עָמַד לֵוִי וְהוֹרִידָהּ מִן הָרְבִיעִי לַשְּׁלִישִׁי, עָמַד קְהָת וְהוֹרִידָהּ מִן הַשְּׁלִישִׁי לַשֵּׁנִי, עָמַד עַמְרָם וְהוֹרִידָהּ מִן הַשֵּׁנִי לָרִאשׁוֹן, עָמַד משֶׁה וְהוֹרִידָהּ מִלְּמַעְלָה לְמַטָּה. אָמַר רַבִּי יִצְחָק כְּתִיב (תהלים לז, כט): צַדִּיקִים יִירְשׁוּ אָרֶץ וגו', וּרְשָׁעִים מַה יַּעֲשׂוּ פוֹרְחִים בָּאֲוִיר, אֶלָּא הָרְשָׁעִים לֹא הִשְׁכִּינוּ שְׁכִינָה בָּאָרֶץ. 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. 65.23. דָּבָר אַחֵר, מְלַמֵּד שֶׁהֶרְאָה לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא בֵּית הַמִּקְדָּשׁ בָּנוּי וְחָרֵב וּבָנוּי, רְאֵה רֵיחַ בְּנִי, הֲרֵי בָּנוּי. הָאֵיךְ מָה דְאַתְּ אָמַר (במדבר כח, ב): רֵיחַ נִיחֹחִי תִּשְׁמְרוּ. כְּרֵיחַ שָׂדֶה, הֲרֵי חָרֵב, כְּמָא דְאַתְּ אָמַר (מיכה ג, יב): צִיּוֹן שָׂדֶה תֵּחָרֵשׁ. אֲשֶׁר בֵּרֲכוֹ ה', בָּנוּי וּמְשׁוּכְלָל לֶעָתִיד לָבוֹא, כְּעִנְיַן שֶׁנֶּאֱמַר (תהלים קלג, ג): כִּי שָׁם צִוָּה ה' אֶת הַבְּרָכָה חַיִּים עַד הָעוֹלָם. 79.8. וַיַּצֶּב שָׁם מִזְבֵּחַ וַיִּקְרָא לוֹ אֵל (בראשית לג, כ), אָמַר רֵישׁ לָקִישׁ וַיִּקְרָא לוֹ אֵל אֱלֹהֵי יִשְׂרָאֵל, אָמַר אַתָּה אֱלוֹהַּ בָּעֶלְיוֹנִים וַאֲנִי אֱלוֹהַּ בַּתַּחְתּוֹנִים. רַב הוּנָא בְּשֵׁם רֵישׁ לָקִישׁ אָמַר אֲפִלּוּ חַזָּן הַכְּנֶסֶת אֵינוֹ נוֹטֵל שְׂרָרָה לְעַצְמוֹ, וְאַתָּה הָיִיתָ נוֹטֵל שְׂרָרָה לְעַצְמֶךָ, מָחָר בִּתְּךָ יוֹצְאָה וּמִתְעַנָּה, הֲדָא הוּא דִכְתִיב (בראשית לד, א): וַתֵּצֵא דִינָה בַּת לֵאָה. | 19.7. "... the root/essence of Shekhinah/God’s presence was in the lower ones / `iqar sh’khinah batachtonim haytah.", 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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| 35. Palestinian Talmud, Horayot, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan |
| 36. Anon., Mekhilta Derabbi Yishmael, None (2nd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 143 |
| 37. 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 nan nan |
38. Anon., Leviticus Rabba, 23.8, 32.8, 35.12 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •samuel b. naḥman (r.) •samuel b. gedaliah (r.) •r. samuel b. r. nahman Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 143, 401; Levine (2005), The Ancient Synagogue, The First Thousand Years, 489| 23.8. וְעַתָּה לֹא רָאוּ אוֹר (איוב לז, כא), תָּנָא הָרוֹאֶה הַחַמָּה בִּתְקוּפָתָהּ, לְבָנָה בְּכַדּוּרָהּ, כּוֹכָבִים בִּמְסִלּוֹתָם, מַזָּלוֹת כְּסִדְרָן, אוֹמֵר בָּרוּךְ עוֹשֶׂה מַעֲשֵׂה בְרֵאשִׁית, אָמַר רַב הוּנָא הֲדָא דְאַתְּ אָמַר בִּימוֹת הַגְּשָׁמִים, וּבִלְבָד לְאַחַר שְׁלשָׁה יָמִים. וְעַתָּה לֹא רָאוּ אוֹר, רַבִּי בֶּרֶכְיָה וְרַבִּי יִרְמְיָה בְּרֵיהּ דְּרַבִּי חִיָּא בַּר אַבָּא אָמַר דָּרַשׁ רַבִּי לֵוִי בַּר סִיסִי בִּנְהַרְדָּעָא (שמות כד, י): וַיִּרְאוּ אֶת אֱלֹהֵי יִשְׂרָאֵל, זֶה עַד שֶׁלֹּא נִגְאָלוּ, אֲבָל מִשֶּׁנִּגְאֲלוּ הֵיכָן הָיְתָה דַרְכָּהּ שֶׁל לְבֵנָה לִנָּתֵן שָׁם הָיְתָה נְתוּנָה. אָמַר רַבִּי בֶּרֶכְיָה מַעֲשֵׂה לִבְנַת הַסַּפִּיר אֵין כְּתִיב כָּאן אֶלָּא (שמות כד, י): כְּמַעֲשֵׂה, הִיא וְכָל אַרְגָּלִיָּא שֶׁלָּהּ נְתָנָהּ, הִיא וְהַסַּל וְהַמַּגְרֵפָה שֶׁלָּהּ נְתָנָהּ. בַּר קַפָּרָא אָמַר עַד שֶׁלֹּא נִגְאֲלוּ יִשְׂרָאֵל מִמִּצְרַיִם הָיְתָה רְשׁוּמָה בָּרָקִיעַ, מִשֶּׁנִּגְאֲלוּ עוֹד לֹא נִרְאֲתָה בָּרָקִיעַ, מַאי טַעְמָא (שמות כד, י): וּכְעֶצֶם הַשָּׁמַיִם לָטֹהַר, כָּךְ אִינוּן נְקִיִּין מִן עֲנָנִין. 32.8. דָּבָר אַחֵר, וַיֵּצֵא בֶּן אִשָּׁה יִשְׂרְאֵלִית, הֲדָא הוּא דִכְתִיב (קהלת ד, א): וְשַׁבְתִּי אֲנִי וָאֶרְאֶה אֶת כָּל הָעֲשׁוּקִים, דָּנִיֵּאל חַיָּטָא פָּתַר קְרָיָה בַּמַּמְזֵרִים, (קהלת ד, א): וְהִנֵּה דִּמְעַת הָעֲשׁוּקִים, אֲבוֹתָם שֶׁל אֵלּוּ עוֹבְרֵי עֲבֵרוֹת, וְאִילֵין עֲלוּבַיָא מַה אִכְפַּת לְהוֹן, כָּךְ אָבִיו שֶׁל זֶה בָּא עַל הָעֶרְוָה זֶה מַה חָטָא וּמָה אִכְפַּת לוֹ, (קהלת ד, א): וְאֵין לָהֶם מְנַחֵם, אֶלָּא (קהלת ד, א): מִיַּד עשְׁקֵיהֶם כֹּחַ, מִיַּד סַנְהֶדְּרֵי גְדוֹלָה שֶׁל יִשְׂרָאֵל שֶׁבָּאָה עֲלֵיהֶם מִכֹּחָהּ שֶׁל תּוֹרָה וּמְרַחַקְתָּן עַל שׁוּם (דברים כג, ג): לֹא יָבֹא מַמְזֵר בִּקְהַל ה'. (קהלת ד, א): וְאֵין לָהֶם מְנַחֵם, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא עָלַי לְנַחֲמָן, לְפִי שֶׁבָּעוֹלָם הַזֶּה יֵשׁ בָּהֶן פְּסֹלֶת אֲבָל לֶעָתִיד לָבוֹא אָמַר זְכַרְיָה אֲנָא חֲמִיתֵּיהּ אָלוֹ כּוּרְסוֹן כֻּלּוֹ דְּהַב נְקֵי, הֲדָא הוּא דִּכְתִיב (זכריה ד, ב): רָאִיתִי וְהִנֵּה מְנוֹרַת זָהָב כֻּלָּהּ וְגֻלָּהּ עַל רֹאשָׁהּ, תְּרֵין אָמוֹרָאִין, חַד אֲמַר גֻּלָּהּ, וְחַד אֲמַר גּוֹאֲלָהּ. מַאן דַּאֲמַר גֻּלָּהּ, שֶׁגֻּלָּה לְבָבֶל וְגָלַת שְׁכִינָה עִמָּהֶן, כִּדְאֲמַר (ישעיה מג, יד): לְמַעַנְכֶם שִׁלַּחְתִּי בָּבֶלָה, וּמַאן דַּאֲמַר גּוֹאֲלָהּ, פָּרוֹקָא, שֶׁנֶּאֱמַר (ישעיה מז, ד): גֹּאֲלֵנוּ ה' צְבָאוֹת שְׁמוֹ, וּכְתִיב (מיכה ב, יג): עָלָה הַפֹּרֵץ לִפְנֵיהֶם פָּרְצוּ וַיַּעֲבֹרוּ שַׁעַר וַיַּעֲבֹר מַלְכָּם לִפְנֵיהֶם וַה' בְּרֹאשָׁם. 35.12. עַד כַּמָּה גְשָׁמִים יוֹרְדִים וְהָאָרֶץ עוֹשָׂה פֵּרוֹת, רַבִּי מֵאִיר אוֹמֵר עַד שְׁנַיִם, רַבִּי יוֹסֵי אוֹמֵר עַד שְׁלשָׁה. עַל דַּעְתֵּיהּ דְּרַבִּי מֵאִיר דְּאָמַר עַד שְׁנַיִם יוֹרֶה וּמַלְקוֹשׁ, יוֹרֶה בְּמַרְחֶשְׁוָן וּמַלְקוֹשׁ בְּנִיסָן, עַל דַּעְתֵּיהּ דְּרַבִּי יוֹסֵי דְּהוּא אוֹמֵר עַד שְׁלשָׁה, יוֹרֶה בְּכִסְלֵו וּמַלְקוֹשׁ בְּנִיסָן וּגְשָׁמִים בָּאֶמְצַע הֲרֵי שְׁלשָׁה. רַבִּי דּוֹסְתָּאי בְּרַבִּי יַנַּאי אָמַר הֲדָא הוּא דִכְתִיב (איוב לז, ו): כִּי לַשֶּׁלֶג יֹאמַר הֱוֵא אָרֶץ וְגֶשֶׁם מָטָר וְגֶשֶׁם, הֲרֵי שְׁלשָׁה, (איוב לז, ו): מִטְרוֹת, שְׁנַיִם, הֲרֵי חֲמִשָּׁה. וְרַבָּנָן אָמְרִין שִׁבְעָה, אִלּלֵין חַמְשִׁיתָה, יוֹרֶה וּמַלְקוֹשׁ, יוֹרֶה בְּכִסְלֵו וּמַלְקוֹשׁ בְּנִיסָן, הֲרֵי שִׁבְעָה. אָמַר רַבִּי אַבָּהוּ עָבַר הֲוֵינָא קוֹמֵי כְּנִישְׁתָּא דְּטַרְסַיָּא דְּלוֹד וּשְׁמָעִית קָלֵיהּ דְּרַבִּי שְׁמוּאֵל בַּר נַחְמָנִי יָתֵיב וְדָרֵשׁ רַבָּנִין בְּשֵׁם חִזְקִיָּה אֲמַר בְּשָׁעָה שֶׁיִּשְׂרָאֵל עוֹשִׂין רְצוֹנוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא פְּקִידָה אַחַת הוּא פּוֹקֵד הָאָרֶץ וּמִיָּד הִיא עוֹשָׂה, מַה טַּעְמָא (תהלים סה, י): פָּקַדְתָּ הָאָרֶץ וַתְּשֹׁקְקֶהָ רַבַּת תַּעְשְׁרֶנָּה, שֶׁהִיא עוֹשָׂה לָכֶם אֶחָד לַעֲשָׂרָה. רַבִּי בֶּרֶכְיָה וְרַבִּי חֶלְבּוֹ וְרַב פַּפֵּי בְּשֵׁם רַבִּי אֶלְעָזָר אָמְרֵי פְּעָמִים שֶׁעוֹשֶׂה בִּזְכוּת אִישׁ אֶחָד, בִּזְכוּת עֵשֶׂב אֶחָד, בִּזְכוּת שָׂדֶה אֶחָת, וּשְׁלָשְׁתָּן בְּפָסוּק אֶחָד, שֶׁנֶּאֱמַר (זכריה י, א): שַׁאֲלוּ מֵה' מָטָר בְּעֵת מַלְקוֹשׁ ה' עֹשֶׂה חֲזִיזִים וּמְטַר גֶּשֶׁם יִתֵּן לָהֶם לְאִישׁ עֵשֶׂב בַּשָּׂדֶה, לְאִישׁ וְלֹא לַאֲנָשִׁים, לְעֵשֶׂב וְלֹא לַעֲשָׂבִים, לְשָׂדֶה וְלֹא לְשָׂדוֹת. (מלאכי ג, י): הָבִיאוּ [את כל] הַמַּעֲשֵׂר אֶל בֵּית הָאוֹצָר וגו' בְּרָכָה עַד בְּלִי דָּי, מַהוּ עַד בְּלִי דָּי, רַבִּי יוֹנָה בַּר אַבָּא בְּשֵׁם רַבִּי יוֹחָנָן אָמַר דָּבָר שֶׁאִי אֶפְשָׁר לוֹמַר עָלָיו דַּי, הוּא בְּרָכָה. רַבִּי בֶּרֶכְיָה וְרַבִּי חֶלְבּוֹ וְרַבִּי אַבָּא בַּר כַּהֲנָא אָמַר בְּשֵׁם רַב, עַד שֶׁיִּבְלוּ שִׂפְתוֹתֵיכֶם לוֹמַר דַּיֵּנוּ, לְפִי שֶׁבָּעוֹלָם הַזֶּה גְּשָׁמִים טוֹרְדִים לָעוֹלָם יוֹצְאֵי דְרָכִים מְצֵירִין בָּהֶם, מְפָרְשֵׁי יַמִּים מְצֵירִין בָּהֶם, וְדוֹרְכֵי גִתּוֹת וְטָחֵי גַּגּוֹת. אֲבָל לֶעָתִיד לָבוֹא הַקָּדוֹשׁ בָּרוּךְ הוּא עוֹשֶׂה אוֹתָן בְּרָכָה, מַה טַּעְמָא (יחזקאל לד, כו): וְנָתַתִּי אוֹתָם וּסְבִיבוֹת גִּבְעָתִי בְּרָכָה וְהוֹרַדְתִּי הַגֶּשֶׁם בְּעִתּוֹ גִּשְׁמֵי בְרָכָה יִהְיוּ. | 32.8. "Another teaching about \"A son of an Israelite woman went out\" - Regarding that which is written \"I returned and saw all of the oppression\" (Kohelet 4:1), Daniel the Tailor interpreted the verse as referring to Mamzerim. \"The tears of the oppressed\", the fathers of these sinned, and these [the children] are shamed, how does it concern them? So too, this one's father committed incest, what is the child's sin, and how does it concern him? \"And they have no comforter\", rather \"their oppressors are empowered\", this refers to Israel's Great Sanhedrin, who comes at them with the power of Torah, and pushes them away in the name of \"a mamzer will not enter the community of the Lord.\" (Devarim 23:3). \"They have no comforter\" - says the Holy Blessed One: it is upon me to comfort them; in this world they are cast aside, but in the future, as Zecharia said, \"I see a people all of gold\", as it is written (Zechariah 4:2) “I see a menorah all of gold, with a bowl [gulah] above it\". Two speak; one says \"an exile [gulah]\" and one says \"a redeemer [goalah]\". According to the one who says exile, that they were exiled to Babylon and the Shechina was exiled with them, as it says (Isaiah 43:14) \"For your sake I send to Babylon\". And according to the one who says a redeemer [goalah], a redeemer [paroka], as it says (Isaiah 47:4 \"Our redeemer, the LORD of Hosts is Their Name\", and it is written (Micah 2:14) \"One who makes a breach goes before them; they enlarge it to a gate... [and leave by it]. Their king marches before them, God at their heads\".", |
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| 39. Anon., Lamentations Rabbah, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 197 |
| 40. Palestinian Talmud, Nazir, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan |
| 41. Palestinian Talmud, Sanhedrin, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan |
42. Anon., Acts of Thomas, 6 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •samuel bar r. yitzḥak, rabbi Found in books: Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 269 | 6. And as the apostle continued looking on the ground, one of the cup-bearers stretched forth his hand and gave him a buffet; and the apostle lifted up his eyes and looked upon him that smote him and said: My God will forgive thee in the life to come this iniquity, but in this world thou shalt show forth his wonders and even now shall I behold this hand that hath smitten me dragged by dogs. And having so said, he began to sing and to say this song: The damsel is the daughter of light, in whom consisteth and dwelleth the proud brightness of kings, and the sight of her is delightful, she shineth with beauty and cheer. Her garments are like the flowers of spring, and from them a waft of fragrance is borne; and in the crown of her head the king is established which with his immortal food (ambrosia) nourisheth them that are founded upon him; and in her head is set truth, and with her feet she showeth forth joy. And her mouth is opened, and it becometh her well: thirty and two are they that sing praises to her. Her tongue is like the curtain of the door, which waveth to and fro for them that enter in: her neck is set in the fashion of steps which the first maker hath wrought, and her two hands signify and show, proclaiming the dance of the happy ages, and her fingers point out the gates of the city. Her chamber is bright with light and breatheth forth the odour of balsam and all spices, and giveth out a sweet smell of myrrh and Indian leaf, and within are myrtles strown on the floor, and [GARLANDS] of all manner of odorous flowers, and the door-posts(?) are adorned with freedst. 7 And surrounding her her groomsmen keep her, the number of whom is seven, whom she herself hath chosen. And her bridesmaids are seven, and they dance before her. And twelve in number are they that serve before her and are subject unto her, which have their aim and their look toward the bridegroom, that by the sight of him they may be enlightened; and for ever shall they be with her in that eternal joy, and shall be at that marriage whereto the princes are gathered together and shall attend at that banquet whereof the eternal ones are accounted worthy, and shall put on royal raiment and be clad in bright robes; and in joy and exultation shall they both be and shall glorify the Father of all, whose proud light they have received, and are enlightened by the sight of their lord; whose immortal food they have received, that hath no failing (excrementum, Syr.), and have drunk of the wine that giveth then neither thirst nor desire. And they have glorified and praised with the living spirit, the Father of truth and the mother of wisdom. |
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| 43. Palestinian Talmud, Taanit, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan |
| 44. Anon., Qohelet Rabba, 4.1 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •samuel b. gedaliah (r.) Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 143 |
45. Babylonian Talmud, Makkot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •samuel b. iniya (r.) Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 197| 11a. בלשון עזה דכתיב (יהושע כ, א) וידבר ה' אל יהושע לאמר דבר אל בני ישראל לאמר תנו לכם את ערי המקלט אשר דברתי אליכם וגו' מפני שהן של תורה,למימרא דכל דיבור לשון קשה אין כדכתיב (בראשית מב, ל) דבר האיש אדוני הארץ אתנו קשות והתניא (מלאכי ג, טז) נדברו אין נדברו אלא לשון נחת וכן הוא אומר (תהלים מז, ד) ידבר עמים תחתינו דבר לחוד ידבר לחוד:,(סימנ"י רבנ"ן מהמנ"י וספר"י),פליגי בה רבי יהודה ורבנן חד אומר מפני ששיהם וחד אומר מפני שהן של תורה,(יהושע כד, כו) ויכתוב יהושע את הדברים האלה בספר תורת אלהים פליגי בה ר' יהודה ור' נחמיה חד אומר שמנה פסוקים וחד אומר ערי מקלט,בשלמא למ"ד ח' פסוקים היינו דכתיב בספר תורת אלהים אלא למ"ד ערי מקלט מאי בספר תורת אלהים ה"ק ויכתוב יהושע בספרו את הדברים האלה הכתובים בספר תורת אלהים,ספר שתפרו בפשתן פליגי בה ר' יהודה ור"מ חד אומר כשר וחד אומר פסול,למ"ד פסול דכתיב (שמות יג, ט) למען תהיה תורת ה' בפיך ואיתקש כל התורה כולה לתפילין מה תפילין הלכה למשה מסיני לתופרן בגידין אף כל לתופרן בגידין ואידך כי איתקש למותר בפיך להלכותיו לא איתקש,אמר רב חזינן להו לתפילין דבי חביבי דתפירי בכיתנא ולית הלכתא כוותיה:, big strongמתני׳ /strong /big אחד משוח בשמן המשחה ואחד המרובה בבגדים ואחד שעבר ממשיחותו מחזירין את הרוצח רבי יהודה אומר אף משוח מלחמה מחזיר את הרוצח,לפיכך אימותיהן של כהנים מספקות להן מחיה וכסות כדי שלא יתפללו על בניהם שימותו:, big strongגמ׳ /strong /big מנא הני מילי אמר רב כהנא דאמר קרא (במדבר לה, כה) וישב בה עד מות הכהן הגדול וכתיב (במדבר לה, כח) כי בעיר מקלטו ישב עד מות הכהן הגדול וכתיב (במדבר לה, כח) ואחרי מות הכהן הגדול,ור' יהודה כתיב קרא אחרינא (במדבר לה, לב) לשוב לשבת בארץ עד מות הכהן (וגו') ואידך מדלא כתיב הגדול חד מהנך הוא:,לפיכך אימותיהן של כהנים וכו': טעמא דלא מצלו הא מצלו מייתי והכתיב (משלי כו, ב) כצפור לנוד כדרור לעוף כן קללת חנם לא תבא (א"ל) ההוא סבא מפירקיה דרבא שמיע לי שהיה להן לבקש רחמים על דורן ולא בקשו,ואיכא דמתני כדי שיתפללו על בניהם שלא ימותו טעמא דמצלו הא לא מצלו מייתי מאי הוה ליה למעבד הכא אמרינן טוביה חטא וזיגוד מנגיד,התם אמרי שכם נסיב ומבגאי גזיר,אמר ליה ההוא סבא מפירקיה דרבא שמיע לי שהיה להן לבקש רחמים על דורן ולא בקשו כי הא דההוא גברא דאכליה אריא ברחוק תלתא פרסי מיניה דר' יהושע בן לוי ולא אישתעי אליהו בהדיה תלתא יומי,אמר רב יהודה אמר רב קללת חכם אפי' בחנם היא באה מנלן מאחיתופל שבשעה שכרה דוד שיתין קפא תהומא בעא למישטפא לעלמא אמר מהו לכתוב שם אחספא ומישדא בתהומא דליקו אדוכתיה ליכא דאמר ליה מידי אמר כל היודע דבר זה ואינו אומרו יחנק בגרונו,נשא אחיתופל ק"ו בעצמו אמר ומה לעשות שלום בין איש לאשתו אמרה התורה שמי שנכתב בקדושה ימחה על המים לכל העולם כולו לא כל שכן א"ל שרי כתב שם אחספא שדי אתהומא נחת וקם אדוכתיה,ואפ"ה כתיב (שמואל ב יז, כג) ואחיתופל ראה כי לא נעשתה עצתו ויחבוש את החמור ויקם וילך אל ביתו (ו) אל עירו ויצו אל ביתו ויחנק וגו',א"ר אבהו קללת חכם אפילו על תנאי היא באה מנלן מעלי דקאמר ליה [עלי] לשמואל (שמואל א ג, יז) כה יעשה לך אלהים וכה יוסיף אם תכחד ממני דבר ואף על גב דכתיב (שמואל א ג, יח) ויגד לו שמואל את כל הדברים ולא כחד ממנו [ואפ"ה] כתיב (שמואל א ח, ג) ולא הלכו בניו בדרכיו וגו' | 11a. b with harsh language, as it is written: “And the Lord spoke [ i vayedabber /i ] to Joshua saying: Speak [ i dabber /i ] to the children of Israel, saying: Assign you the cities of refuge of which I spoke [ i dibbarti /i ] to you /b by means of Moses” (Joshua 20:1–2). Why does the Torah repeatedly employ a term of i dibbur /i , connoting harsh speech, as opposed to the term of i amira /i , connoting neutral speech? It is b due to /b the fact b that /b the cities of refuge b are /b a mitzva b of the Torah, /b and therefore they warrant emphasis.,The Gemara asks: b Is that to say that all /b instances of b speaking [ i dibbur /i ] /b indicate b harsh language? /b The Gemara answers: b Yes, as it is written /b with regard to Joseph’s brothers: b “The man, the lord of the land, spoke [ i dibber /i ] harshly to us” /b (Genesis 42:30). The Gemara asks: b But isn’t it taught /b in a i baraita /i with regard to the verse: “Then b they /b who feared the Lord b spoke [ i nidberu /i ] /b with one another” (Malachi 3:16), that the term b “they spoke” is nothing other than a term of gentleness, and likewise, /b the same is true of the verse which b states: “He subdues [ i yadber /i ] peoples under us” /b (Psalms 47:4), meaning that God will calmly and gently conduct the nations under the influence of the Jewish people? The Gemara answers: The meaning of b i dibber /i is discrete /b and the meaning of b i yadber /i is discrete. /b There is a difference between the two conjugations of the same root.,The Gemara provides b a mnemonic /b for the disputes involving Rabbi Yehuda that follow: b Rabbis; i mehemni /i , /b i.e., the dispute with Rabbi Neḥemya; b and /b the dispute with regard to Torah b scrolls /b sewn with threads of flax.,The Gemara resumes the discussion of the harsh language employed in the portion discussing murderers in the book of Joshua. b Rabbi Yehuda and the Rabbis disagree with regard to this /b matter. b One says /b harsh language was employed b because /b Joshua b delayed /b fulfilling the mitzva of designating cities of refuge, b and one says /b it is b because /b the cities of refuge b are /b a mitzva b of the Torah, /b and therefore they warrant emphasis.,The Gemara cites an additional dispute with regard to the portion of the cities of refuge in the book of Joshua. It is written: b “And Joshua wrote these matters in the scroll of the Torah of God” /b (Joshua 24:26). b Rabbi Yehuda and Rabbi Neḥemya disagree with regard to this /b matter. b One says: /b The reference is to the final b eight verses /b in the Torah that record the death of Moses and were recorded by Joshua in the scroll of the Torah, in addition to the rest of the Torah that was written by Moses (see i Bava Batra /i 15a). b And one says: /b The reference is to the portion of the b cities of refuge /b that appears in the book of Joshua.,The Gemara discusses these two opinions: b Granted, according to the one who says that /b the reference is to the final b eight verses /b in the Torah, b that is /b the reason b that it is written: /b “And Joshua wrote these matters b in the scroll of the Torah of God,” /b as he wrote those verses and they were included in the Torah. b But according to the one who says /b that the reference is to the portion of the b cities of refuge /b in the book of Joshua, b what /b is the meaning of the phrase b “in the scroll of the Torah of God”? /b They appear in the book of Joshua, not in the Torah. The Gemara answers: b This /b is what the verse b is saying: And Joshua wrote in his book these matters that are /b also b written in the scroll of the Torah of God. /b ,The Gemara proceeds to cite another dispute between Rabbi Yehuda and one of the Sages in which it is not clear which opinion is attributable to which Sage. In the case of a Torah b scroll where one sewed its /b sheets b with linen /b threads, b Rabbi Yehuda and Rabbi Meir disagree with regard to this /b matter. b One says: /b The Torah scroll is b fit /b for use, b and one says: /b The Torah scroll is b unfit /b for use.,The Gemara elaborates: b According to the one who says /b that the Torah scroll is b unfit /b for use, the reason is b as it is written /b with regard to phylacteries: “And it shall be for you a sign on your hand and a memorial between your eyes, b in order that the Torah of God shall be in your mouth” /b (Exodus 13:9). b And /b in this verse b the entire Torah is juxtaposed /b and likened b to phylacteries: Just as /b with regard to b phylacteries, /b there is b a i halakha /i /b transmitted b to Moses from Sinai to sew them with sinews, so too, /b with regard to b all /b sheets of the Torah scroll, there is a requirement b to sew them with sinews. And the other /b Sage holds: b When /b the Torah scroll b is juxtaposed /b and likened to phylacteries, it is only b with regard to /b the principle that the sheets of the Torah scroll may be prepared only from a species of animal b that is permitted to your mouth, /b i.e., that it is permitted for a Jew to eat; but with regard b to its /b other b i halakhot /i , it is not juxtaposed /b and likened to phylacteries., b Rav said: I saw that the phylacteries of the house of my uncle, /b Rabbi Ḥiyya, b were sewn with linen. But the i halakha /i is not in accordance with his /b opinion; phylacteries may be sewn only with sinews., strong MISHNA: /strong The Torah states that an unintentional murderer is required to remain in the city of refuge to which he fled until the death of the High Priest. The mishna elaborates: With regard to High Priests, who were appointed in several different manners, b one anointed with the anointing oil, /b which was the method through which High Priests were consecrated until the oil was sequestered toward the end of the First Temple period; b and one /b consecrated by donning b multiple garments, /b the eight vestments unique to the High Priest, which was the practice during the Second Temple period; b and one /b who received a temporary appointment due to the unfitness of the serving High Priest, b who departed from his anointment /b with the restoration of the serving High Priest to active service, their deaths b facilitate /b the b return of the murderer /b from the city of refuge to his home. b Rabbi Yehuda says: Even /b the death of a priest b anointed for war /b to address the soldiers (see Deuteronomy 20:1–7) b facilitates /b the b return of the murderer. /b ,The mishna continues: b Therefore, the mothers of /b High b Priests /b would b provide /b those exiled to cities of refuge with b sustece and garments so that they would not pray that their sons would die. /b The more comfortable their lives in the city of refuge, the less urgency they would feel to leave, and the less likely it would be that they would pray for the death of the High Priests., strong GEMARA: /strong The Gemara asks: b From where are these matters, /b that the death of these High Priests facilitates the return of the murderer, derived? b Rav Kahana said /b they are derived from a verse, b as the verse states: “And he shall dwell there until the death of the High Priest /b who was anointed with the sacred oil” (Numbers 35:25), b and it is written: “For in his city of refuge he shall dwell until the death of the High Priest” /b (Numbers 35:28), b and it is written: “And after the death of the High Priest /b the murderer shall return to his ancestral land” (Numbers 35:28). The three mentions of the death of the High Priest correspond to the three types of High Priest enumerated by the first i tanna /i of the mishna: One anointed with oil, one consecrated by donning the eight vestments, and one who was relieved of his position., b And Rabbi Yehuda /b holds that b another verse is written: /b “And you shall take no ransom for him that fled to his city of refuge, b to return and dwell in the land until the death of the priest” /b (Numbers 35:32), from which it is derived that the death of the priest anointed for war also facilitates the return of the murderer. b And the other /b i tanna /i says: b From /b the fact b that High /b Priest b is not written /b in that verse, it is clear that the reference is not to an additional type of High Priest; rather, the reference b is /b to b one of those /b High Priests mentioned in the preceding verses.,§ The mishna teaches: b Therefore, the mothers of /b High b Priests /b would provide those exiled to cities of refuge with sustece and garments so that they would not pray that their sons will die. The Gemara asks: b The reason /b that the High Priest will not die b is that they do not pray; but if they prayed /b for the death of the High Priest, would he b die? But isn’t it written: “As the wandering sparrow, as the flying swallow, so a curse that is baseless shall come home” /b (Proverbs 26:2)? Why does the mishna express concern over a baseless curse? b A certain elder said to him: I heard in the lecture /b delivered b by Rava /b that it is not a baseless curse, as the High Priests share the blame for the unintentional murders performed by these people, b as they should have pleaded for mercy for their generation, /b that no murder should transpire, even unintentionally, b and they did not plead. /b Due to their share in the blame, prayers for their death could be effective., b And some teach /b a variant reading of the mishna: Therefore, the mothers of High Priests would provide those exiled to cities of refuge with sustece and garments, b so that /b those exiled b would pray that their sons will not die. /b The Gemara infers: b The reason /b that the High Priests will not die b is that they pray, but if they did not pray /b for the High Priest not to die, would the High Priest b die? What could /b the High Priest b have done /b to prevent the unintentional murder? b Here, /b in Babylonia, b we say /b an adage to describe a situation of that sort: b Toviyya sinned and Zigud is flogged. /b Toviyya violated a prohibition and Zigud came as a single witness to testify against him. Since the testimony of a single witness is not valid in court, he is flogged for defaming Toviyya. The sinner is unpunished and the person who sought to testify against him is flogged. This became a colloquialism for a situation where one is punished for the sin of another., b There, /b in Eretz Yisrael, b they say /b a different adage with the same application: b Shechem married /b a woman b and Mavgai circumcised /b himself. This is based on the episode of the abduction of Dinah in the city of Shechem (see Genesis, chapter 34), where Shechem compelled all the male residents of the city to undergo circumcision so that he could marry Dinah. Shechem married Dinah, while the rest of the males suffered the pain of circumcision and received no benefit., b A certain elder said to him: I heard in the lecture /b delivered b by Rava /b that the High Priests share the blame, b as they should have pleaded for mercy for their generation and they did not plead. /b Consequently, they required the exiles to pray on their own behalf. The Gemara illustrates the concept of the responsibility held by the spiritual leadership: This is b like /b in b this /b incident b where a certain man was eaten by a lion at a distance of three parasangs from /b the place of residence of b Rabbi Yehoshua ben Levi, and Elijah /b the prophet b did not speak with him /b for b three days /b because of his failure to pray that an incident of this kind would not transpire in his place of residence.,Apropos curses that are realized, b Rav Yehuda says /b that b Rav says: /b With regard to b the curse of a Sage, even /b if it is b baseless, /b i.e., based on a mistaken premise, b it /b nevertheless b comes /b to fruition and affects the object of the curse. b From where do we /b derive this? It is derived b from /b this incident involving b Ahithophel. When David dug the drainpipes /b in preparation for building the Temple, the waters of b the depths rose /b and b sought to inundate the world. /b David b said: What is /b the i halakha /i ? Is it permitted b to write /b the sacred b name on an earthenware shard and throw /b it b into the depths, /b so b that /b the water will subside and b stand in its place? There was no one who said anything to him. /b David b said: Anyone who knows /b the answer to b this matter and does not say it shall be strangled. /b ,Then b Ahithophel raised an i a fortiori /i /b inference b on his own /b and b said: And if /b in order b to make peace between a man and his wife /b in the case of a i sota /i , when the husband suspects his wife of having committed adultery, b the Torah says: My name that was written in sanctity shall be erased on the water, /b then, in order b to establish peace for the whole world in its entirety, is it not all the more so /b permitted? Ahithophel b said to /b David: b It is permitted. /b David b wrote /b the sacred b name on an earthenware shard /b and b cast it into the depths, /b and the water in the depths b subsided and stood in its place. /b , b And even so it is written /b that during the rebellion of Absalom: b “And Ahithophel saw that his counsel was not taken, and he saddled his donkey and he arose and went to his house, to his town, and he commanded his household and strangled himself” /b (II Samuel 17:23). Although David stipulated that his curse would take effect only if one who knows the answer fails to share it with him, and Ahithophel did not fail to share it with him, the curse was realized.,The Gemara cites a similar statement: b Rabbi Abbahu says: /b With regard to b the curse of a Sage, even /b if it is stated b conditionally, it comes /b to realization. b From where do we /b derive this? It is derived b from /b an incident involving b Eli /b the High Priest, b as Eli said to Samuel, /b after the latter had received a prophetic vision with regard to Eli, that his sons do not follow his path: b “Therefore may God do to you, and more also, if you hide any matter from me /b of all the matters that He spoke unto you” (I Samuel 3:17). b And even though it is written /b immediately thereafter: b “And Samuel told him all the matters, and did not hide from him” /b (I Samuel 3:18), b it is written /b at the time of Samuel’s death: b “And his sons did not follow in his ways” /b (I Samuel 8:3), indicating that God did to Samuel as he prophesied with regard to Eli, and his own sons did not follow his path. Despite the fact that Eli stated the curse conditionally, Samuel was affected by the curse. |
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46. Babylonian Talmud, Megillah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 341| 18a. (הושע ג, ה) אחר ישובו בני ישראל ובקשו את ה' אלהיהם ואת דוד מלכם וכיון שבא דוד באתה תפלה שנאמר (ישעיהו נו, ז) והביאותים אל הר קדשי ושמחתים בבית תפלתי,וכיון שבאת תפלה באת עבודה שנאמר עולותיהם וזבחיהם לרצון על מזבחי וכיון שבאת עבודה באתה תודה שנאמר (תהלים נ, כג) זובח תודה יכבדנני,ומה ראו לומר ברכת כהנים אחר הודאה דכתיב (ויקרא ט, כב) וישא אהרן את ידיו אל העם ויברכם וירד מעשות החטאת והעולה והשלמים,אימא קודם עבודה לא ס"ד דכתיב וירד מעשות החטאת וגו' מי כתיב לעשות מעשות כתיב,ולימרה אחר העבודה לא ס"ד דכתיב זובח תודה,מאי חזית דסמכת אהאי סמוך אהאי מסתברא עבודה והודאה חדא מילתא היא,ומה ראו לומר שים שלום אחר ברכת כהנים דכתיב (במדבר ו, כז) ושמו את שמי על בני ישראל ואני אברכם ברכה דהקב"ה שלום שנאמר (תהלים כט, יא) ה' יברך את עמו בשלום,וכי מאחר דמאה ועשרים זקנים ומהם כמה נביאים תקנו תפלה על הסדר שמעון הפקולי מאי הסדיר שכחום וחזר וסדרום,מכאן ואילך אסור לספר בשבחו של הקב"ה דא"ר אלעזר מאי דכתיב (תהלים קו, ב) מי ימלל גבורות ה' ישמיע כל תהלתו למי נאה למלל גבורות ה' למי שיכול להשמיע כל תהלתו,אמר רבה בר בר חנה א"ר יוחנן המספר בשבחו של הקב"ה יותר מדאי נעקר מן העולם שנאמר (איוב לז, כ) היסופר לו כי אדבר אם אמר איש כי יבלע,דרש ר' יהודה איש כפר גבוריא ואמרי לה איש כפר גבור חיל מאי דכתיב (תהלים סה, ב) לך דומיה תהלה סמא דכולה משתוקא כי אתא רב דימי אמר אמרי במערבא מלה בסלע משתוקא בתרין:,קראה על פה לא יצא וכו': מנלן אמר רבא אתיא זכירה זכירה כתיב הכא והימים האלה נזכרים וכתיב התם (שמות יז, יד) כתב זאת זכרון בספר מה להלן בספר אף כאן בספר,וממאי דהאי זכירה קריאה היא דלמא עיון בעלמא לא סלקא דעתך (דכתיב) (דברים כה, יז) זכור יכול בלב כשהוא אומר לא תשכח הרי שכחת הלב אמור הא מה אני מקיים זכור בפה:,קראה תרגום לא יצא וכו': היכי דמי אילימא דכתיבה מקרא וקרי לה תרגום היינו על פה לא צריכא דכתיבה תרגום וקרי לה תרגום:,אבל קורין אותה ללועזות בלעז וכו': והא אמרת קראה בכל לשון לא יצא רב ושמואל דאמרי תרוייהו בלעז יווני,היכי דמי אילימא דכתיבה אשורית וקרי לה יוונית היינו על פה א"ר אחא א"ר אלעזר שכתובה בלעז יוונית,וא"ר אחא א"ר אלעזר מנין שקראו הקב"ה ליעקב אל שנאמר (בראשית לג, כ) ויקרא לו אל אלהי ישראל דאי סלקא דעתך למזבח קרא ליה יעקב אל ויקרא לו יעקב מיבעי ליה אלא ויקרא לו ליעקב אל ומי קראו אל אלהי ישראל,מיתיבי קראה גיפטית עברית עילמית מדית יוונית לא יצא,הא לא דמיא אלא להא גיפטית לגיפטים עברית לעברים עילמית לעילמים יוונית ליוונים יצא,אי הכי רב ושמואל אמאי מוקמי לה למתני' בלעז יוונית לוקמה בכל לעז [אלא מתניתין כברייתא] וכי איתמר דרב ושמואל בעלמא איתמר רב ושמואל דאמרי תרוייהו לעז יווני לכל כשר,והא קתני יוונית ליוונים אין לכולי עלמא לא אינהו דאמור כרשב"ג דתנן רשב"ג אומר אף ספרים לא התירו שיכתבו אלא יוונית,ולימרו הלכה כרשב"ג אי אמרי הלכה כרשב"ג הוה אמינא הני מילי שאר ספרים אבל מגילה דכתיב בה ככתבם אימא לא קמ"ל:,והלועז ששמע אשורית יצא וכו': והא לא ידע מאי קאמרי מידי דהוה אנשים ועמי הארץ,מתקיף לה רבינא אטו אנן האחשתרנים בני הרמכים מי ידעינן אלא מצות קריאה ופרסומי ניסא הכא נמי מצות קריאה ופרסומי ניסא:,קראה סירוגין יצא וכו': לא הוו ידעי רבנן מאי סירוגין שמעוה לאמתא דבי רבי דקאמרה להו לרבנן דהוי עיילי פסקי פסקי לבי רבי עד מתי אתם נכנסין סירוגין סירוגין,לא הוו ידעי רבנן מאי חלוגלוגות שמעוה לאמתא דבי רבי דאמרה ליה לההוא גברא דהוה קא מבדר פרפחיני עד מתי אתה מפזר חלוגלוגך,לא הוו ידעי רבנן מאי (משלי ד, ח) סלסלה ותרוממך שמעוה לאמתא דבי רבי דהוות אמרה לההוא גברא דהוה מהפך במזייה אמרה ליה עד מתי אתה מסלסל בשערך,לא הוו ידעי רבנן מאי (תהלים נה, כג) השלך על ה' יהבך אמר רבה בר בר חנה זימנא חדא הוה אזילנא בהדי ההוא טייעא וקא דרינא טונא ואמר לי שקול יהביך ושדי אגמלאי,לא הוו ידעי רבנן מאי (ישעיהו יד, כג) וטאטאתיה במטאטא השמד שמעוה לאמתא דבי רבי דהוות אמרה לחברתה שקולי טאטיתא וטאטי ביתא,ת"ר קראה סירוגין יצא | 18a. b “Afterward the children of Israel shall return, and seek the Lord their God and David their king” /b (Hosea 3:5), and consequently, the blessing of the kingdom of David follows the blessing of the building of Jerusalem. b And once /b the scion of b David comes, /b the time for b prayer will come, as it is stated: “I will bring them to My sacred mountain and make them joyful in My house of prayer” /b (Isaiah 56:7). Therefore, the blessing of hearing prayer is recited after the blessing of the kingdom of David., b And after prayer comes, the /b Temple b service will arrive, as it is stated /b in the continuation of that verse: b “Their burnt-offerings and their sacrifices shall be accepted on My altar” /b (Isaiah 56:7). The blessing of restoration of the Temple service follows the blessing of hearing prayer. b And when the /b Temple b service comes, /b with it will also b come thanksgiving, as it is stated: “Whoever sacrifices a thanks-offering honors Me” /b (Psalms 50:23), which teaches that thanksgiving follows sacrifice. Therefore, the blessing of thanksgiving follows the blessing of restoration of the Temple service., b And why did they see /b fit to institute that one b says the Priestly Benediction after /b the blessing of b thanksgiving? As it is written: “And Aaron lifted up his hand toward the people and blessed them, and he came down from sacrificing the sin-offering, and the burnt-offering, and the peace-offerings” /b (Leviticus 9:22), teaching that the Priestly Benediction follows the sacrificial service, which includes the thanks-offering.,The Gemara asks: But the cited verse indicates that Aaron blessed the people and then sacrificed the offerings. Should we not then b say /b the Priestly Benediction b before the /b blessing of the Temple b service? /b The Gemara answers: b It should not enter your mind /b to say this, b as it is written: “And he came down from sacrificing the sin-offering.” Is it written /b that he came down b to sacrifice /b the offerings, implying that after blessing the people Aaron came down and sacrificed the offerings? No, b it is written, “from sacrificing,” /b indicating that the offerings had already been sacrificed.,The Gemara asks: If, as derived from this verse, the Priestly Benediction follows the sacrificial service, the Priestly Benediction should be b said /b immediately b after /b the blessing of restoration of b the /b Temple b service, /b without the interruption of the blessing of thanksgiving. The Gemara rejects this argument: b It should not enter your mind /b to say this, b as it is written: “Whoever sacrifices a thanks-offering /b honors Me,” from which we learn that thanksgiving follows sacrifice, as already explained.,The Gemara asks: b What did you see to rely on this /b verse and juxtapose thanksgiving with sacrifice? b Rely /b rather b on the other /b verse, which indicates that it is the Priestly Benediction that should be juxtaposed with the sacrificial service. The Gemara answers: b It stands to reason /b to have the blessing of thanksgiving immediately following the blessing of the sacrificial service, since the sacrificial b service and thanksgiving, /b which are closely related conceptually, b are one matter. /b , b And why did they see /b fit to institute that one b says /b the blessing beginning with the words: b Grant peace, after the Priestly Benediction? As it is written /b immediately following the Priestly Benediction: b “And they shall put My name upon the children of Israel, and I will bless them” /b (Numbers 6:27). The Priestly Benediction is followed by God’s blessing, and b the blessing of the Holy One, Blessed be He, is peace, as it is stated: “The Lord blesses His people with peace” /b (Psalms 29:11).,The Gemara returns to the i baraita /i cited at the beginning of the discussion: b Now, since /b the i baraita /i teaches that b a hundred and twenty Elders, including many prophets, established the /b i Amida /i b prayer in its /b fixed b order, what /b is it that b Shimon HaPakuli arranged /b in a much later period of time, as related by Rabbi Yoḥa? The Gemara answers: Indeed, the blessings of the i Amida /i prayer were originally arranged by the hundred and twenty members of the Great Assembly, but over the course of time the people b forgot them, and /b Shimon HaPakuli then b arranged them again. /b ,The Gemara comments: These nineteen blessings are a fixed number, and b beyond this it is prohibited /b for one b to declare the praises of the Holy One, Blessed be He, /b by adding additional blessings to the i Amida /i . As b Rabbi Elazar said: What is /b the meaning of that b which is written: “Who can utter the mighty acts of the Lord? Who can declare all His praise?” /b (Psalms 106:2)? It means: b For whom is it fitting to utter the mighty acts of the Lord? /b Only b for one who can declare all His praise. /b And since no one is capable of declaring all of God’s praises, we must suffice with the set formula established by the Sages., b Rabba bar bar Ḥana said /b that b Rabbi Yoḥa said: /b With regard to b one who excessively declares the praises of the Holy One, Blessed be He, /b his fate b is /b to be b uprooted from the world, /b as it appears as if he had exhausted all of God’s praises. b As it is stated: “Shall it be told to Him when I speak? If a man says /b it, b he would be swallowed up” /b (Job 37:20). The Gemara interprets the verse as saying: Can all of God’s praises be expressed when I speak? If a man would say such a thing, he would be “swallowed up” as punishment.,The Gemara relates: b Rabbi Yehuda, a man of Kefar Gibboraya, and some say /b he was b a man of Kefar Gibbor Ĥayil, taught: What is /b the meaning of that b which is written: “For You silence is praise” /b (Psalms 65:2)? b The /b best b remedy of all is silence, /b i.e., the optimum form of praising God is silence. The Gemara relates: b When Rav Dimi came /b from Eretz Israel to Babylonia, b he said: In the West, /b Eretz Yisrael, b they say /b an adage: If b a word is /b worth one b i sela /i , silence is /b worth b two. /b ,§ It is taught in the mishna: b If one read /b the Megilla b by heart he has not fulfilled /b his obligation. The Gemara asks: b From where do we /b derive this? b Rava said: /b This is b derived /b by means of a verbal analogy between one instance of the term b remembrance /b and another instance of the term b remembrance. It is written here, /b with regard to the Megilla: b “That these days should be remembered” /b (Esther 9:28), b and it is written elsewhere: “And the Lord said to Moses: Write this for a memorial in the book, /b and rehearse it in the ears of Joshua: That I will utterly blot out the remembrance of Amalek from under the heavens” (Exodus 17:14). b Just as there, /b with regard to Amalek, remembrance is referring specifically to something written b in a book, /b as it is stated, “in the book,” b so too here, /b the Megilla remembrance is through being written b in a book. /b ,The Gemara raises a question: b But from where /b do we know b that this remembrance /b that is stated with regard to Amalek and to the Megilla involves b reading /b it out loud from a book? b Perhaps /b it requires b merely looking into /b the book, reading it silently. The Gemara answers: b It should not enter your mind /b to say this, as it was taught in a i baraita /i : The verse states: b “Remember /b what Amalek did to you” (Deuteronomy 25:17). One b might /b have thought that it suffices for one to remember this silently, b in his heart. /b But this cannot be, since b when it says /b subsequently: b “You shall not forget” /b (Deuteronomy 25:19), b it is /b already b referring to forgetting from the heart. How, /b then, b do I uphold /b the meaning of b “remember”? /b What does this command to remember add to the command to not forget? Therefore, it means that the remembrance must be expressed out loud, b with the mouth. /b ,§ It was taught further in the mishna: b If one read /b the Megilla b in /b Aramaic b translation he has not fulfilled /b his obligation. The Gemara asks: b What are the circumstances /b of this case? b If we say that /b the Megilla b was written in /b the original b biblical text, /b i.e., in Hebrew, b and he read it in /b Aramaic b translation, /b then b this is /b the same as reading it b by heart, /b as he is not reading the words written in the text, and the mishna has already stated that one does not fulfill his obligation by reading the Megilla by heart. The Gemara answers: b No, /b it is b necessary /b to teach this case as well, as it is referring to a case in which the Megilla b was written /b not in the original Hebrew but b in /b Aramaic b translation, and he read it /b as written, b in /b Aramaic b translation. /b ,§ The mishna continues: b However, for those who speak a foreign language, one may read /b the Megilla b in /b that b foreign language. /b The Gemara raises a difficulty: b But didn’t you say /b in the mishna: b If he read it in any /b other b language he has not fulfilled /b his obligation? The Gemara cites the answer of b Rav and Shmuel, who both say: /b When the mishna says: A foreign language, it is referring specifically to b the Greek foreign language, /b which has a unique status with regard to biblical translation.,The Gemara asks: b What are the circumstances /b of the case? b If we say that /b the Megilla b was written in i Ashurit /i , /b i.e., in Hebrew, b and he read it in Greek, this is /b the same as reading it b by heart, /b and the mishna teaches that one does not fulfill his obligation by reading by heart. The Gemara answers: b Rabbi Aḥa said /b that b Rabbi Elazar said: /b The mishna is dealing with a case in which the Megilla b was written in the Greek foreign language /b and was also read in that language.,Apropos statements in this line of tradition, the Gemara adds: b And Rabbi Aḥa /b further b said /b that b Rabbi Elazar said: From where /b is it derived b that the Holy One, Blessed be He, called Jacob El, /b meaning God? b As it is stated: /b “And he erected there an altar, b and he called it El, God of Israel” /b (Genesis 33:20). It is also possible to translate this as: And He, i.e., the God of Israel, called him, Jacob, El. Indeed, it must be understood this way, b as if it enters your mind /b to say that the verse should be understood as saying that b Jacob called the altar El, it should have /b specified the subject of the verb and written: b And Jacob called it /b El. b But /b since the verse is not written this way, the verse must be understood as follows: b He called Jacob El; and who called him El? The God of Israel. /b ,The Gemara returns to discussing languages for reading the Megilla and b raises an objection /b against Rav and Shmuel, who said that one may read the Megilla in Greek but not in other foreign languages. It is taught in a i baraita /i : b If one read /b the Megilla b in Coptic [ i Giptit /i ], i Ivrit /i , Elamite, Median, or Greek, he has not fulfilled /b his obligation, indicating that one cannot fulfill his obligation by reading the Megilla in Greek.,The Gemara answers: The clause in the mishna that teaches that the Megilla may be read in a foreign language to one who speaks that foreign language b is comparable only to that /b which was taught in a different i baraita /i : If one reads the Megilla b in Coptic to Copts, /b in b i Ivrit /i to i Ivrim /i , in Elamite to Elamites, or in Greek to Greeks, he has fulfilled /b his obligation. The Megilla may be read in any language, provided the listener understands that language.,The Gemara asks: But b if so, /b that one who reads the Megilla in a foreign language that he speaks fulfills his obligation, b why did Rav and Shmuel establish the /b ruling of the b mishna as /b referring specifically b to Greek? Let them interpret it /b as referring b to any foreign language /b that one speaks. The Gemara explains: b Rather, the mishna /b is to be understood b like the i baraita /i , /b that one who reads the Megilla in a language that he speaks fulfills his obligation; b and that which was stated /b in the name of b Rav and Shmuel was said /b as a b general /b statement, not relating to the mishna but as an independent ruling, as follows: b Rav and Shmuel both say: The Greek language is acceptable for everyone, /b i.e., anyone who reads the Megilla in Greek has fulfilled his obligation, even if he does not understand Greek.,The Gemara raises a difficulty: b But doesn’t /b the i baraita /i cited above b teach /b that if one reads the Megilla in b Greek to Greeks /b he has fulfilled his obligation? This implies that reading in Greek, b yes, /b this is acceptable for Greeks, but b for everyone /b else, b no, /b it is not. The Gemara answers: Rav and Shmuel disagree with this statement of the i baraita /i , because they b agree with /b the opinion of b Rabban Shimon ben Gamliel. As we learned /b in a mishna ( i Megilla /i 8b): b Rabban Shimon ben Gamliel says: Even /b for b books /b of the Bible, the Sages b did not permit them to be written /b in any foreign language b other than Greek, /b indicating that Greek has a special status, and is treated like the original Hebrew.,The Gemara asks: But if this was the intention of Rav and Shmuel, b let them state /b explicitly: b The i halakha /i is in accordance with /b the opinion of b Rabban Shimon ben Gamliel. /b Why did Rav and Shmuel formulate their statement as if they were issuing a new ruling? The Gemara answers: b Had they said /b simply b that the i halakha /i is in accordance with Rabban Shimon ben Gamliel, I would have said /b that b this applies /b only b to the other books /b of the Bible, b but /b with regard to b the Megilla, of which it is written: “According to their writing,” I would say /b that one does b not /b fulfill his obligation if he reads it in Greek. Therefore they stated their own opinion to b teach us /b that even in the case of the Megilla one fulfills his obligation if he reads it in Greek.,§ It was taught in the mishna: b And one who speaks a foreign language who heard /b the Megilla being read b in i Ashurit /i , /b i.e., in Hebrew, b has fulfilled /b his obligation. The Gemara asks: b But isn’t /b it so that b he does not understand what they are saying? /b Since he does not understand Hebrew, how does he fulfill his obligation? The Gemara answers: b It is just as it is /b with b women and uneducated people; /b they too understand little Hebrew, but nevertheless they fulfill their obligation when they hear the Megilla read in that language., b Ravina strongly objects to /b the premise of the question raised above, i.e., that someone who does not understand the original, untranslated language of the Megilla cannot fulfill his obligation. b Is that to say /b that even b we, /b the Sages, who are very well acquainted with Hebrew, b know /b for certain the meaning of the obscure words b i ha’aḥashteranim benei haramakhim /i /b (Esther 8:10), often translated as: “Used in the royal service, bred from the stud”? b But /b nevertheless, we fulfill the b mitzva of reading /b the Megilla b and publicizing the miracle /b of Purim by reading these words as they appear in the original text. b Here too, /b one who speaks a foreign language who hears the Megilla being read in Hebrew fulfills the b mitzva of reading /b the Megilla b and publicizing the /b Purim b miracle, /b even if he does not understand the words themselves.,§ The mishna continues: b If one reads /b the Megilla b at intervals /b [ b i seirugin /i /b ] b he has fulfilled /b his obligation. The Gemara relates that b the Sages did not know what is /b meant by the word b i seirugin /i . /b One day b they heard the maidservant in Rabbi /b Yehuda HaNasi’s b house saying to the Sages who were entering the house intermittently /b rather than in a single group: b How long are you going to enter i seirugin seirugin /i ? /b As she lived in Rabbi Yehuda HaNasi’s house and certainly heard the most proper Hebrew being spoken, they understood from this that the word i seirugin /i means at intervals.,It is similarly related that b the Sages did not know what is /b meant by the word b i ḥalogelogot /i , /b which appears in various i mishnayot /i and i baraitot /i . One day b they heard the maidservant in Rabbi /b Yehuda HaNasi’s b house saying to a certain man who was scattering purslane: How long will you go on scattering your i ḥalogelogot /i ? /b And from this they understood that i ḥalogelogot /i is purslane.,Likewise, b the Sages did not know what is /b meant by i salseleha /i in the verse: “Get b i wisdom…salseleha /i and it will exalt you” /b (Proverbs 4:7–8). One day b they heard the maidservant in Rabbi /b Yehuda HaNasi’s b house talking to a certain man who was twirling his hair, saying to him: How long will you go on twirling /b [ b i mesalsel /i /b ] b your hair? /b And from this they understood that the verse is saying: Turn wisdom around and around, and it will exalt you.,The Gemara relates additional examples: b The Sages did not know what is /b meant by the word i yehav /i in the verse: b “Cast upon the Lord your i yehav /i ” /b (Psalms 55:23). b Rabba bar bar Ḥana said: One time I was traveling with a certain Arab /b [ b i Tayya’a /i /b ] b and I was carrying a load, and he said to me: Take your i yehav /i and throw it on my camel, /b and I understood that i yehav /i means a load or burden.,And similarly, b the Sages did not know what is /b meant by the word i matatei /i in the verse: b “And I will i tatei /i it with the i matatei /i of destruction” /b (Isaiah 14:23). One day b they heard the maidservant in Rabbi /b Yehuda HaNasi’s b house saying to her friend: Take a i tateita /i and i tati /i the house, /b from which they understood that a i matatei /i is a broom, and the verb i tati /i means to sweep.,On the matter of reading the Megilla with interruptions, b the Sages taught /b the following i baraita /i : b If one reads the Megilla at intervals, /b pausing and resuming at intervals, b he has fulfilled /b his obligation. |
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47. Babylonian Talmud, Hagigah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •samuel b. iniya (r.) Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 164, 197| 5b. אינו מהם אמרו ליה רבנן לרבא מר לא בהסתר פנים איתיה ולא בוהיה לאכול איתיה אמר להו מי ידעיתו כמה משדרנא בצנעא בי שבור מלכא אפי' הכי יהבו ביה רבנן עינייהו אדהכי שדור דבי שבור מלכא וגרבוהו אמר היינו דתניא אמר רבן שמעון בן גמליאל כל מקום שנתנו חכמים עיניהם או מיתה או עוני,(דברים לא, יח) ואנכי הסתר אסתיר פני ביום ההוא אמר רבא אמר הקב"ה אף על פי שהסתרתי פני מהם בחלום אדבר בו רב יוסף אמר ידו נטויה עלינו שנאמר (ישעיהו נא, טז) ובצל ידי כסיתיך,ר' יהושע בן חנניה הוה קאי בי קיסר אחוי ליה ההוא אפיקורוסא עמא דאהדרינהו מריה לאפיה מיניה אחוי ליה ידו נטויה עלינו אמר ליה קיסר לר' יהושע מאי אחוי לך עמא דאהדרינהו מריה לאפיה מיניה ואנא מחוינא ליה ידו נטויה עלינו,אמרו ליה לההוא מינא מאי אחויית ליה עמא דאהדרינהו מריה מיניה ומאי אחוי לך לא ידענא אמרו גברא דלא ידע מאי מחוו ליה במחוג יחוי קמי מלכא אפקוהו וקטלוהו,כי קא ניחא נפשיה דרבי יהושע בן חנניה אמרו ליה רבנן מאי תיהוי עלן מאפיקורוסין אמר להם (ירמיהו מט, ז) אבדה עצה מבנים נסרחה חכמתם כיון שאבדה עצה מבנים נסרחה חכמתן של אומות העולם,ואי בעית אימא מהכא (בראשית לג, יב) ויאמר נסעה ונלכה ואלכה לנגדך,רבי אילא הוה סליק בדרגא דבי רבה בר שילא שמעיה לינוקא דהוה קא קרי (עמוס ד, יג) כי הנה יוצר הרים ובורא רוח ומגיד לאדם מה שיחו אמר עבד שרבו מגיד לו מה שיחו תקנה יש לו מאי מה שיחו אמר רב אפילו שיחה יתירה שבין איש לאשתו מגידים לו לאדם בשעת מיתה,איני והא רב כהנא הוה גני תותי פורייה דרב ושמעיה דסח וצחק ועשה צרכיו אמר דמי פומיה דרב כמאן דלא טעים ליה תבשילא אמר ליה כהנא פוק לאו אורח ארעא,לא קשיא כאן דצריך לרצויה הא דלא צריך לרצויה,(ירמיהו יג, יז) ואם לא תשמעוה במסתרים תבכה נפשי מפני גוה אמר רב שמואל בר איניא משמיה דרב מקום יש לו להקב"ה ומסתרים שמו מאי מפני גוה אמר רב שמואל בר יצחק מפני גאוותן של ישראל שניטלה מהם ונתנה לעובדי כוכבים ר' שמואל בר נחמני אמר מפני גאוותה של מלכות שמים,ומי איכא בכיה קמיה הקב"ה והאמר רב פפא אין עציבות לפני הקב"ה שנאמר (דברי הימים א טז, כז) הוד והדר לפניו עוז וחדוה במקומו לא קשיא הא בבתי גואי הא בבתי בראי,ובבתי בראי לא והא כתיב (ישעיהו כב, יב) ויקרא אדני ה' צבאות ביום ההוא לבכי ולמספד ולקרחה ולחגור שק שאני חרבן בית המקדש דאפילו מלאכי שלום בכו שנאמר (ישעיהו לג, ז) הן אראלם צעקו חוצה מלאכי שלום מר יבכיון:,(ירמיהו יג, יז) ודמע תדמע ותרד עיני דמעה כי נשבה עדר ה' אמר ר' אלעזר שלש דמעות הללו למה אחת על מקדש ראשון ואחת על מקדש שני ואחת על ישראל שגלו ממקומן ואיכא דאמרי אחת על ביטול תורה,בשלמא למאן דאמר על ישראל שגלו היינו דכתיב כי נשבה עדר ה' אלא למאן דאמר על ביטול תורה מאי כי נשבה עדר ה' כיון שגלו ישראל ממקומן אין לך ביטול תורה גדול מזה,תנו רבנן שלשה הקב"ה בוכה עליהן בכל יום על שאפשר לעסוק בתורה ואינו עוסק ועל שאי אפשר לעסוק בתורה ועוסק ועל פרנס המתגאה על הצבור,רבי הוה נקיט ספר קינות וקא קרי בגויה כי מטא להאי פסוקא (איכה ב, א) השליך משמים ארץ נפל מן ידיה אמר מאיגרא רם לבירא עמיקתא,רבי ורבי חייא הוו שקלי ואזלי באורחא כי מטו לההוא מתא אמרי איכא צורבא מרבנן הכא נזיל וניקביל אפיה אמרי איכא צורבא מרבנן הכא ומאור עינים הוא אמר ליה ר' חייא לרבי תיב את לא תזלזל בנשיאותך איזיל אנא ואקביל אפיה,תקפיה ואזל בהדיה כי הוו מיפטרי מיניה אמר להו אתם הקבלתם פנים הנראים ואינן רואין תזכו להקביל פנים הרואים ואינן נראין אמר ליה איכו השתא מנעתן מהאי בירכתא,אמרו ליה ממאן שמיעא לך מפרקיה דרבי יעקב שמיע לי דרבי יעקב איש כפר חיטייא הוה מקביל אפיה דרביה כל יומא כי קש א"ל לא נצטער מר דלא יכיל מר,אמר ליה מי זוטר מאי דכתיב בהו ברבנן (תהלים מט, י) ויחי עוד לנצח לא יראה השחת כי יראה חכמים ימותו ומה הרואה חכמים במיתתן יחיה בחייהן על אחת כמה וכמה,רב אידי אבוה דרבי יעקב בר אידי הוה רגיל דהוה אזיל תלתא ירחי באורחא וחד יומא בבי רב והוו קרו ליה רבנן בר בי רב דחד יומא חלש דעתיה קרי אנפשיה (איוב יב, ד) שחוק לרעהו אהיה וגו' א"ל ר' יוחנן במטותא מינך לא תעניש להו רבנן,נפק ר' יוחנן לבי מדרשא ודרש (ישעיהו נח, ב) ואותי יום יום ידרשון ודעת דרכי יחפצון וכי ביום דורשין אותו ובלילה אין דורשין אותו אלא לומר לך כל העוסק בתורה אפי' יום אחד בשנה מעלה עליו הכתוב כאילו עסק כל השנה כולה,וכן במדת פורענות דכתיב (במדבר יד, לד) במספר הימים אשר תרתם את הארץ וכי ארבעים שנה חטאו והלא ארבעים יום חטאו אלא לומר לך כל העובר עבירה אפי' יום אחד בשנה מעלה עליו הכתוב כאילו עבר כל השנה כולה:,אי זהו קטן כל שאינו יכול לרכוב על כתפו של אביו: מתקיף לה רבי זירא | 5b. b is not from /b among b them. The Sages said to Rava: Master, you are not subject to /b His b hiding /b of the b face, /b as your prayers are heard, b and you are not subject to: “And they shall be devoured,” /b as the authorities take nothing from you. b He said to them: Do you know how many /b gifts b I send in private to the house of King Shapur? /b Although it might seem that the monarchy does not take anything from me, in actuality I am forced to give many bribes. b Even so, the Sages looked upon /b Rava with suspicion. b In the meantime, /b messengers b from the house of King Shapur sent /b for him b and imprisoned him /b to extort more money from him. Rava b said: This is as it is taught /b in a i baraita /i that b Rabban Shimon ben Gamliel said: Wherever the Sages looked upon /b someone, it resulted in b either death or poverty. /b ,With regard to the verse: b “And I will hide my face in that day” /b (Deuteronomy 31:18), b Rava said /b that b the Holy One, Blessed be He, said: Even though I hid my face from them /b and My Divine Presence is not revealed, nevertheless: b “I speak with him in a dream” /b (Numbers 12:6). b Rav Yosef said: His hand is outstretched, /b guarding b over us, as it is stated: “And I have covered you in the shadow of my hand” /b (Isaiah 51:16).,The Gemara relates: b Rabbi Yehoshua ben Ḥaya was standing in /b the b house of the Caesar. A certain heretic, /b who was also present, b gestured to him, /b indicating that his was b the nation whose Master, /b God, b turned His face /b away b from it. /b Rabbi Yehoshua b gestured to him /b that b His hand is outstretched over us /b in protection. b The Caesar said to Rabbi Yehoshua: What did he gesture to you, /b and how did you respond? He replied: He indicated that mine is b the nation whose Master turned His face from it, and I gestured to him /b that b His hand is outstretched over us. /b ,The members of the Caesar’s household b said to that heretic: What did you gesture to him? /b He said to them: I gestured that his is b the nation whose Master has turned /b His face b from it. /b They asked: b And what did he gesture to you? /b He said to them: b I don’t know; /b I did not understand. b They said: /b How can b a man who does not know what /b others b gesture to him /b dare to b gesture in the presence of the king? They took him out and killed him. /b ,The Gemara relates: b When Rabbi Yehoshua ben Ḥaya was dying, the Sages said to him: What will become of us, from /b the threat of b the heretics, /b when there is no scholar like you who can refute them? b He said to them /b that the verse states: “Is wisdom no more in Teiman? b Has counsel perished from the prudent? Has their wisdom vanished?” /b (Jeremiah 49:7). He explained: b Since counsel has perished from the prudent, /b from the Jewish people, the b wisdom of the nations of the world has vanished /b as well, and there will be no superior scholars among them., b And if you wish, say /b instead that the same idea can be derived b from here: “And he said: Let us take our journey, and let us go, and I will go corresponding to you” /b (Genesis 33:12). Just as the Jewish people rise and fall, so too, the nations of the world simultaneously rise and fall, and they will never have an advantage.,The Gemara relates that b Rabbi Ila was ascending the stairs in the house of Rabba bar Sheila, /b a children’s teacher. b He heard a child who was reading /b a verse out loud: b “For, lo, He Who forms the mountains, and creates the wind, and declares to man what is his speech” /b (Amos 4:13). Rabbi Ila b said: /b With regard to b a servant whose master declares to him what is his /b proper b speech, is there a remedy for him? /b The Gemara asks. b What /b is the meaning of the phrase: b “What is his speech”? Rav said: Even frivolous speech that is between a man and his wife /b before engaging in relations b is declared to a person at the time of death, /b and he will have to account for it.,The Gemara asks: b Is that so? /b Is it prohibited for a man to speak in this manner with his wife? b Wasn’t Rav Kahana lying beneath Rav’s bed, and he heard /b Rav b chatting and laughing /b with his wife, b and performing his needs, /b i.e., having relations with her. Rav Kahana b said /b out loud: b The mouth of Rav is like /b one who b has never eaten a cooked dish, /b i.e., his behavior is lustful. Rav b said to him: Kahana, leave, as /b this is b not proper conduct. /b This shows that Rav himself engaged in frivolous talk before relations.,The Gemara answers: This is b not difficult. Here, /b where this type of speech is permitted, it is referring to a situation b where he must appease /b his wife before relations, and therefore this speech is appropriate. However, b this /b statement, that it is prohibited, is referring to a situation b where he doesn’t need to appease her. /b In these circumstances, it is prohibited to engage in excessively lighthearted chatter with one’s wife.,The verse states: b “But if you will not hear it, my soul shall weep in secret [ i bemistarim /i ] for your pride” /b (Jeremiah 13:17). b Rav Shmuel bar Inya said in the name of Rav: The Holy One, Blessed be He, has a place /b where He cries, b and its name is Mistarim. What /b is the meaning of b “for your pride”? Rav Shmuel bar Yitzḥak said: /b God cries b due to the pride of the Jewish people, which was taken from them and given to /b the gentile b nations. Rav Shmuel bar Naḥmani said: /b He cries b due to the pride of the kingdom of Heaven, /b which was removed from the world.,The Gemara asks: b But is there crying before the Holy One, Blessed be He? Didn’t Rav Pappa say: There is no sadness before the Holy One, Blessed be He, as it is stated: “Honor and majesty are before Him; strength and gladness are in His place” /b (I Chronicles 16:27)? The Gemara responds: This is b not difficult. This /b statement, that God cries, is referring to b the innermost chambers, /b where He can cry in secret, whereas b this /b statement, that He does not cry, is referring to b the outer chambers. /b ,The Gemara asks: b And doesn’t /b God cry b in the outer chambers? Isn’t it written: “And on that day the Lord, the God of hosts, called to weeping, and to mourning, and to baldness, and to girding with sackcloth” /b (Isaiah 22:12)? The Gemara responds: b The destruction of the Temple is different, as even the angels of peace cried, as it is stated: “Behold, their valiant ones cry without; the angels of peace weep bitterly” /b (Isaiah 33:7).,The verse continues: b “And my eye shall weep sore, and run down with tears, because the Lord’s flock is carried away captive” /b (Jeremiah 13:17). b Rabbi Elazar said: Why these three /b references to b tears /b in the verse? b One /b is b for the First Temple; one /b is b for the Second Temple; and one /b is b for the Jewish people who were exiled from their place. And there are /b those b who say: /b The last b one /b is b for /b the unavoidable b dereliction /b of the study of b Torah /b in the wake of the exile.,The Gemara asks: b Granted, according to the one who said /b that the last tear is b for the Jewish people who were exiled, this is as it is written: “Because the Lord’s flock is carried away captive.” However, according to the one who said /b that this tear is b for the dereliction /b of the study of b Torah, what /b is the meaning of: b “Because the Lord’s flock is carried away captive”? /b The Gemara answers: b Since the Jewish people were exiled from their place, there is no greater /b involuntary b dereliction /b of the study of b Torah than /b that which was caused by b this. /b , b The Sages taught /b that there are b three /b types of people b for whom the Holy One, Blessed be He, cries every day: For /b one b who is able to engage in Torah /b study b and does not engage /b in it; b and for /b one b who is unable to engage in Torah /b study and nevertheless he endeavors and b engages /b in it; b and for a leader who lords over the community. /b ,The Gemara relates: b Rabbi /b Yehuda HaNasi b was holding /b the b book of Lamentations and was reading from it. When he reached the verse: “He has cast down from heaven to earth /b the beauty of Israel” (Lamentations 2:1), in his distress the book b fell from his hand. He said: From a high roof to a deep pit, /b i.e., it is terrible to tumble from the sky to the ground.,§ The Gemara relates: b Rabbi /b Yehuda HaNasi b and Rabbi Ḥiyya were walking along the road. When they arrived at a certain city, they said: Is there a Torah scholar here whom we /b can b go and greet? /b The people of the city b said: There is a Torah scholar here but he is blind. Rabbi Ḥiyya said to Rabbi /b Yehuda HaNasi: b You sit /b here; b do not demean your /b dignified status as b i Nasi /i /b to visit someone beneath your stature. b I will go and greet him. /b ,Rabbi Yehuda HaNasi b grabbed him and went with him /b anyway, and together they greeted the blind scholar. b When they were leaving him, he said to them: You greeted /b one who is b seen and does not see; may you be worthy to greet /b the One Who b sees and is not seen. /b Rabbi Yehuda HaNasi b said to /b Rabbi Ḥiyya: b Now, if /b I had listened to you and not gone to greet him, b you would have prevented me from receiving this blessing. /b , b They said to /b the blind scholar: b From whom did you hear /b that we are worthy of this blessing? He said to them: b I heard /b it b from the instruction of Rabbi Ya’akov, as Rabbi Ya’akov of the village of Ḥitiyya would greet his teacher every day. When /b Rabbi Ya’akov b grew elderly, /b his teacher b said to him: Do not despair, my Master, that my Master is unable /b to make the effort to greet me. It is better that you should not visit me.,Rabbi Ya’akov b said to him: Is it /b a b minor /b matter, b that which is written about the Sages: “That he should still live always, that he should not see the pit. For he sees that wise men die” /b (Psalms 49:10–11)? In this regard an i a fortiori /i reference applies: b Just as one who sees Sages in their death will live, all the more so /b one who sees them b in their lifetime. /b From here the blind scholar learned the importance of greeting Torah scholars, which is why he blessed the Sages who came to greet him.,The Gemara relates: b Rav Idi, father of Rabbi Ya’akov bar Idi, would regularly travel three months on the road /b to reach the study hall b and /b as he would immediately travel back again to arrive home for the festival of i Sukkot /i , he spent only b one day in the school of Rav. And the Sages would /b disparagingly b call him: A student /b of Torah b for one day. He was offended /b and b read /b the following verse b about himself: “I am as one that is a laughingstock to his neighbor, /b a man who calls upon God, and He answers him” (Job 12:4). b Rabbi Yoḥa said to him: Please do not punish the Sages, /b i.e., do not take offense and be harsh with them, as this will cause them to be punished by God., b Rabbi Yoḥa left /b Rav Idi and went b to the study hall and taught: “Yet they seek Me daily, and delight to know My ways” /b (Isaiah 58:2). b But is /b it possible that only b during the day they seek Him and at night they do not seek Him? /b What is the meaning of daily? b Rather, /b this verse comes b to say to you /b that with regard to b anyone who engages in Torah /b study b even one day a year, the verse ascribes him /b credit b as though he engaged /b in Torah study b the entire year. /b , b And the same /b applies b to the attribute of punishment, as it is written: “After the number of the days in which you spied out the land, /b even forty days, for every day a year, shall you bear your iniquities” (Numbers 14:34). b But did they sin /b for b forty years? Didn’t they sin /b for only b forty days? Rather, /b this comes b to say to you /b that b anyone who transgresses a sin even one day a year, the verse ascribes him /b liability b as though he transgressed the entire year. /b ,§ The mishna taught: b Who is a minor /b who is exempt from the mitzva of appearance in the Temple? b Any /b child b who is unable to ride on his father’s shoulders /b and ascend from Jerusalem to the Temple Mount. b Rabbi Zeira strongly objects to this: /b |
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48. 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, 474| 115a. מותר בקניבת ירק (ואמר רבי חייא בר אבא אמר רבי יוחנן יום כיפורים שחל להיות בחול) מפצעין באגוזים ומפרכסין ברימונים מן המנחה ולמעלה מפני עגמת נפש דבי רב יהודה מקנבי כרבא דבי רבה גרדי קארי כיון דחזא דהוו קא מחרפי אמר להו אתא איגרתא ממערבא משמיה דר' יוחנן דאסיר:, br br big strongהדרן עלך ואלו קשרים /strong /big br br,מתני׳ big strongכל /strong /big כתבי הקדש מצילין אותן מפני הדליקה בין שקורין בהן ובין שאין קורין בהן אע"פ שכתובים בכל לשון טעונים גניזה ומפני מה אין קורין בהם מפני ביטול בית המדרש:, big strongגמ׳ /strong /big איתמר היו כתובים תרגום או בכל לשון רב הונא אמר אין מצילין אותן מפני הדליקה ורב חסדא אמר מצילין אותן מפני הדליקה אליבא דמאן דאמר ניתנו לקרות בהן דכולי עלמא לא פליגי דמצילין כי פליגי אליבא דמאן דאמר לא ניתנו לקרות בהן רב הונא אמר אין מצילין דהא לא ניתנו לקרות בהן רב חסדא אמר מצילין משום בזיון כתבי הקדש תנן כל כתבי הקדש מצילין אותן מפני הדליקה בין שקורין בהן בין שאין קורין בהן אע"פ שכתובין בכל לשון מאי לאו שקורין בהן נביאים ושאין קורין בהן כתובים אע"פ שכתובין בכל לשון דלא ניתנו לקרות בהן וקתני מצילין ותיובתא דרב הונא,אמר לך רב הונא ותסברא אימא סיפא טעונין גניזה השתא אצולי מצילינן גניזה מיבעי אלא רב הונא מתרץ לטעמיה ורב חסדא מתרץ לטעמיה רב הונא מתרץ לטעמיה בין שקורין בהם נביאים ובין שאין קורין בהם כתובים במה דברים אמורים שכתובין בלשון הקדש אבל בכל לשון אין מצילין ואפילו הכי גניזה בעו רב חסדא מתרץ לטעמיה בין שקורין בהן נביאים ובין שאין קורין בהן כתובים אע"פ שכתובין בכל לשון נמי מצילין והכי קאמר ומקק שלהן טעונין גניזה,מיתיבי היו כתובים תרגום וכל לשון מצילין אותן מפני הדליקה תיובתא דרב הונא אמר לך רב הונא האי תנא סבר ניתנו לקרות בהן ת"ש היו כתובין גיפטית מדית עיברית עילמית יוונית אע"פ שלא ניתנו לקרות בהן מצילין אותן מפני הדליקה תיובתא דרב הונא אמר לך רב הונא תנאי היא דתניא היו כתובין תרגום ובכל לשון מצילין אותן מפני הדליקה ר' יוסי אומר אין מצילין אותן מפני הדליקה,אמר ר' יוסי מעשה באבא חלפתא שהלך אצל רבן גמליאל בריבי לטבריא ומצאו שהי' יושב על שלחנו של (יוחנן הנזוף) ובידו ספר איוב תרגום והוא קורא בו אמר לו זכור אני ברבן גמליאל אבי אביך שהיה עומד ע"ג מעלה בהר הבית והביאו לפניו ספר איוב תרגום ואמר לבנאי שקעהו תחת הנדבך אף הוא צוה עליו וגנזו ר' יוסי ברבי יהודה אומר עריבה של טיט כפו עליו אמר רבי שתי תשובות בדבר חדא וכי טיט בהר הבית מנין ועוד וכי מותר לאבדן ביד אלא מניחן במקום התורפה והן מרקיבין מאליהן מאן תנאי | 115a. b trimming vegetables is permitted. And Rabbi Ḥiyya bar Abba said /b that b Rabbi Yoḥa said: /b If b Yom Kippur occurs on /b a b weekday, one may crack nuts and remove pomegranate seeds from /b the late b afternoon and onward, /b because doing so involves no actual labor and b due to anxiety, /b i.e., if a person does not know that there is food prepared for when the fast ends, he suffers more during the final hours of the day (Rabbi Zeraḥia HaLevi). The Gemara relates: The members of b Rav Yehuda’s house would trim cabbage. /b The members of b Rabba’s house would scrub gourds. Once /b Rabba b saw /b that b they were doing /b this b early, /b before the late afternoon, b he said to them: A letter came from the West, /b i.e., from Eretz Yisrael, b in the name /b of b Rabbi Yoḥa, /b saying that doing so is b prohibited. /b ,, strong MISHNA: /strong With regard to b all sacred writings, one may rescue them from the fire /b on Shabbat, b whether they are read /b in public, e.g., Torah or Prophets scrolls, b or whether they are not read /b in public, e.g., Writings scrolls. This ruling applies b even though they were written in any /b foreign b language. /b According to the Rabbis, those scrolls are not read in public, but they are still sacred and require burial. b And why /b does b one not read /b the Writings on Shabbat? b Due to suspension /b of Torah study b in the study hall. /b People came to the study hall at specific times on Shabbat to hear words of i halakha, /i and other texts were not allowed at those times., strong GEMARA: /strong b It was stated /b that i amora’im /i debated the status of sacred writings b written in /b Aramaic b translation or in any /b other b language. Rav Huna said: One may not rescue them from the fire /b on Shabbat. b And Rav Ḥisda said: One may rescue them from the fire /b on Shabbat. The Gemara adds: b According to the one who said /b that sacred writings written in other languages b may be read, everybody agrees /b that b one may rescue /b them. b Where they argue /b is b according to the one who said that they may not be read. Rav Huna said: One may not rescue /b them, b as they may not be read. /b Whereas b Rav Ḥisda said: One may rescue /b them b due to disgrace to sacred writings /b that will result. b We learned /b in the mishna: With regard to b all sacred writings, one may rescue them from the fire /b on Shabbat b whether they are read /b in public b or whether they are not read /b in public, b even if they are written in any /b foreign b language. What, is it not /b that the phrase: b “That they are read” /b is referring to the books of the b Prophets, and /b the phrase: b “That they are not read” /b is referring to the b Writings? Even though these are /b books b written in any /b foreign b language, which may not be read, it is taught that one may save them. /b This then is b a conclusive refutation of /b the opinion of b Rav Huna. /b , b Rav Huna /b could have b said to you: And /b do b you understand /b the mishna that way? b Say the latter clause /b of the mishna, which states: They b require burial. /b This is unnecessary, as b now, /b that it was mentioned that b we rescue them /b from the fire, b is it necessary /b to say that they require b burial? Rather, /b the mishna must be emended. b Rav Huna reconciles /b the mishna b in accordance with his reasoning, and Rav Ḥisda reconciles /b the mishna b in accordance with his reasoning. Rav Huna reconciles /b this b in accordance with his reasoning: Whether they are read /b is referring to the b Prophets, and whether they are not read /b is referring to the b Writings. In what /b case b is /b this b statement said? It is /b in a case b where they are written in the holy tongue, but /b if they are not written in Hebrew but b in any /b other b language, /b they are b not rescued /b from the fire on Shabbat, b and even so, they require burial. Rav Ḥisda reconciles /b the mishna b in accordance with his reasoning: Whether they are read /b is referring to the b Prophets, and whether they are not read /b is referring to the b Writings, even if they are written in any language /b other than Hebrew, they are b also rescued. And this is what /b the mishna b is saying: And even the decayed /b sections of parchment b require burial. /b ,The Gemara b raises an objection /b from that which was taught in a i baraita /i : If b they were written in /b Aramaic b translation /b or in b any language /b other than Hebrew, b they are rescued from the fire /b on Shabbat. And this is a b conclusive refutation /b of the opinion of b Rav Huna, /b who states that these are not rescued. b Rav Huna /b could have b said to you: This i tanna /i holds /b that sacred writings not written in Hebrew b may be read, /b whereas Rav Huna stated his ruling in accordance with the opinion of the i tanna /i who holds that they may not be read, and therefore may not be rescued. b Come /b and b hear /b another proof from that which was taught in a different i baraita /i : Sacred writings that b were written /b in b Coptic, /b Egyptian; b Median; i Ivrit /i , /b i.e., ancient Hebrew script; b Eilamitic; /b or b Greek are rescued from the fire /b on Shabbat, b even though they may not be read. /b This is a b conclusive refutation /b of the opinion of b Rav Huna, /b who holds that they are not rescued. b Rav Huna /b could have b said to you: This is /b a dispute between b i tanna’im, /i as it was taught /b in a i baraita /i : If b they were written in /b Aramaic b translation or in any language /b other than Hebrew, b one may rescue them from the fire /b on Shabbat. b Rabbi Yosei says: One may not rescue them from the fire. /b , b Rabbi Yosei said: /b There was b an incident involving /b my b father, Ḥalafta, who went to the esteemed Rabban Gamliel /b of Yavne in b Tiberias, where he found him sitting at the table of Yoḥa HaNazuf and in his hand /b there was b a translation of the book of Job, and he was reading /b from b it. /b Yoḥa b said to /b Rabban Gamliel of Yavne: b I remember Rabban Gamliel, your father’s father, who was standing on top of a step on the Temple Mount. And they brought before him a translation of the book of Job, and he said to the builder: Bury this /b book b under the course of bricks. /b When he heard of that incident, Rabban Gamliel of Yavne b ordered that it /b be buried b and he buried it. Rabbi Yosei, son of Rabbi Yehuda, says /b that on the Temple Mount b they overturned a large bowl of mortar on it. Rabbi /b Yehuda HaNasi b said: /b There are b two responses to this /b that prove that it did not happen: b One, from where would they get mortar on the Temple Mount? /b Construction on the Temple Mount was performed with other materials, not with mortar. b And furthermore, is it permitted to /b actively b destroy /b even sacred writings that are not read, b with one’s hands? Rather, /b at the very least b they leave them in a neglected place, /b where they are likely to decompose quickly, b and they decay on their own. /b The Gemara seeks to clarify: b Who are /b the b i tanna’im /i /b who dispute this i halakha /i according to Rav Huna? |
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49. Babylonian Talmud, Sotah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •r. samuel b. r. nahman Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 489| 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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50. Babylonian Talmud, Gittin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •r. samuel b. r. isaac Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 492| 59b. בור שהוא קרוב לאמה מתמלא ראשון מפני דרכי שלום,מצודות חיה ועופות ודגים יש בהן משום גזל מפני דרכי שלום ר' יוסי אומר גזל גמור,מציאת חרש שוטה וקטן יש בהן משום גזל מפני דרכי שלום ר' יוסי אומר גזל גמור,עני המנקף בראש הזית מה שתחתיו גזל מפני דרכי שלום ר' יוסי אומר גזל גמור,אין ממחין ביד עניי עובדי כוכבים בלקט שכחה ופאה מפני דרכי שלום:, big strongגמ׳ /strong /big מנה"מ אמר רב מתנה דאמר קרא (דברים לא, ט) ויכתוב משה את התורה הזאת ויתנה אל הכהנים בני לוי אטו אנא לא ידענא דכהנים בני לוי נינהו אלא כהן ברישא והדר לוי,רבי יצחק נפחא אמר מהכא (דברים כא, ה) ונגשו הכהנים בני לוי אטו אנן לא ידעינן דכהנים בני לוי נינהו אלא כהן ברישא והדר לוי,רב אשי אמר מהכא (דברי הימים א כג, יג) בני עמרם אהרן ומשה ויבדל אהרן להקדישו קדש קדשים,ר' חייא בר אבא אמר מהכא (ויקרא כא, ח) וקדשתו לכל דבר שבקדושה תנא דבי רבי ישמעאל וקדשתו לכל דבר שבקדושה לפתוח ראשון ולברך ראשון וליטול מנה יפה ראשון,א"ל אביי לרב יוסף מפני דרכי שלום דאורייתא היא א"ל דאורייתא ומפני דרכי שלום,כל התורה כולה נמי מפני דרכי שלום היא דכתיב (משלי ג, יז) דרכיה דרכי נועם וכל נתיבותיה שלום,אלא אמר אביי לכדמר דתניא שנים ממתינין זה לזה בקערה שלשה אין ממתינין הבוצע הוא פושט ידו תחלה ואם בא לחלוק כבוד לרבו או למי שגדול ממנו הרשות בידו,ואמר מר עלה לא שנו אלא בסעודה אבל בבהכ"נ לא דאתו לאינצויי,אמר רב מתנה הא דאמרת בבהכ"נ לא לא אמרן אלא בשבתות וימים טובים דשכיחי רבים אבל בשני ובחמישי לא,איני והא רב הונא קרי בכהני בשבתות ויו"ט שאני רב הונא דאפילו רבי אמי ורבי אסי כהני חשיבי דא"י מיכף הוו כייפי ליה,אמר אביי נקטינן אין שם כהן נתפרדה חבילה ואמר אביי נקטינן אין שם לוי קורא כהן,איני והאמר רבי יוחנן כהן אחר כהן לא יקרא משום פגמו של ראשון לוי אחר לוי לא יקרא משום פגם שניהם כי קאמרינן באותו כהן,מ"ש לוי אחר לוי דאיכא פגם שניהם דאמרי חד מינייהו לאו לוי הוא כהן אחר כהן נמי אמרי חד מינייהו לאו כהן הוא כגון דמוחזק לן באבוה דהאי שני דכהן הוא,ה"נ דמוחזק לן באבוה דהאי שני דלוי הוא אלא אמרי ממזרת או נתינה נסיב ופסליה לזרעיה הכא נמי אמרי גרושה או חלוצה נסיב ואחליה לזרעיה,סוף סוף לוי מי קא הוי,ולמאן אי ליושבין הא קא חזו ליה אלא ליוצאין,שלחו ליה בני גלילא לרבי חלבו אחריהן | 59b. The Sages enacted that b the pit that is nearest to the irrigation channel /b that supplies water to several pits or fields b is filled first on account of the ways of peace. /b They established a fixed order for the irrigation of fields, so that people would not quarrel over who is given precedence., b Animals, birds, or fish /b that were caught in b traps /b are not acquired by the one who set the traps until he actually takes possession of them. Nevertheless, if another person comes and takes them, it b is considered robbery on account of the ways of peace. Rabbi Yosei says: /b This is b full-fledged robbery. /b ,Similarly, b a lost item /b found by b a deaf-mute, an imbecile, or a minor /b is not acquired by him, since he lacks the legal competence to effect acquisition. Nevertheless, taking such an item from him b is considered robbery on account of the ways of peace. Rabbi Yosei says: /b This is b full-fledged robbery. /b ,If b a poor person gleans /b olives b at the top of an olive tree /b and olives fall to the ground under the tree, then taking those olives b that are beneath it is /b considered b robbery on account of the ways of peace. Rabbi Yosei says: /b This is b full-fledged robbery. /b , b One does not protest against poor gentiles /b who come to take b gleanings, forgotten /b sheaves, b and the produce in the corner of the field, which is given to the poor [ i pe’a /i ], /b although they are meant exclusively for the Jewish poor, b on account of the ways of peace. /b , strong GEMARA: /strong The mishna teaches that at public readings of the Torah, a priest reads first, and after him a Levite. The Gemara asks: b From where are these matters /b derived? What is the source of this i halakha /i in the Torah? b Rav Mattana said: As the verse states: “And Moses wrote this Torah, and delivered it to the priests, the sons of Levi” /b (Deuteronomy 31:9). The Gemara explains the inference: b Is that to say I do not know that the priests are the sons of Levi? /b Why is it necessary for the verse to say this? b Rather, /b the Torah was first delivered to the priests and afterward to the other Levites, and this serves as the source for the enactment that first b a priest /b reads from the Torah, b and after /b him b a Levite. /b , b Rabbi Yitzḥak Nappaḥa said /b that this i halakha /i is derived b from here, /b as it is written: b “And the priests, the sons of Levi, shall come near” /b (Deuteronomy 21:5). The Gemara asks: b Is that to say I do not know that the priests are the sons of Levi? Rather, /b the Torah was first given to the priests and afterward to the other Levites, and from this we learn that b first a priest /b reads from the Torah, b and after /b him b a Levite. /b , b Rav Ashi said /b that this i halakha /i is derived b from here: “The sons of Amram, Aaron and Moses; and Aaron was separated, that he should be sanctified as most holy” /b (I Chronicles 23:13). This indicates that Aaron and his descendants, the priests, are considered to be holier than the rest of the tribe of Levi. Consequently, they are given precedence in public Torah readings., b Rabbi Ḥiyya bar Abba said /b that this i halakha /i is derived b from here, /b as it is stated with regard to a priest: b “And you shall sanctify him” /b (Leviticus 21:8), giving a priest priority b for every matter of sanctity. /b And with regard to this verse, a Sage from b the school of Rabbi Yishmael taught: “And you shall sanctify him,” /b giving a priest priority b for every matter of sanctity: To open /b the discussion in the study hall b first, to recite the blessing /b of Grace after Meals b first, and to take a fine portion /b at a meal b first, /b meaning that he can choose any portion at a meal for himself., b Abaye said to Rav Yosef: /b According to this, why does the mishna teach that the priest reads first from the Torah b on account of the ways of peace, /b indicating that this is a rabbinic enactment? Is it not b by Torah law /b that he reads first? Rav Yosef b said to /b Abaye: Indeed, it is b by Torah law, but /b the reason that the priest reads first is b on account of the ways of peace. /b ,Abaye objected: Aren’t the i halakhot /i of b the entire Torah also /b given b on account of the ways of peace, as it is written: “Her ways are ways of pleasantness, and all her paths are peace” /b (Proverbs 3:17)? Consequently, this i halakha /i is no different from the other i halakhot /i in the Torah, all of which were given to increase pleasantness and tranquility in the world., b Rather, Abaye said: /b The mishna’s statement that a priest reads first from the Torah on account of the ways of peace b is in accordance with /b what was said by b my master, /b Rabba. b As it is taught /b in a i baraita /i ( i Tosefta /i , i Berakhot /i 5:3): When b two people /b are eating together b from a single dish, /b they must b wait for each other, /b but if there are b three, /b each eats when he wishes and they do b not /b need to b wait /b for each other. Generally, b the one who breaks bread extends his hand /b to take food b first, but if he wishes to show respect to his teacher or to one who is greater /b than he and allow him to take first, b he has permission /b to do so., b And the Master, /b Rabba, b said with regard to /b this i baraita /i : b They taught /b this b with regard to a meal, /b that one may show honor to a person of greater stature and allow him to take food first. b But in the synagogue, /b one may b not /b show another honor, because the congregants are liable to b come to quarrel /b about who is the most distinguished among them. Accordingly, the ruling of the mishna is that to prevent strife and controversy, it is not permitted for a priest to honor an Israelite and allow him to read first from the Torah in his place., b Rav Mattana said: /b With regard to b this /b matter b that you stated, /b that b in the synagogue /b a priest is b not /b permitted to honor an Israelite and allow him to read first, b we said /b this b only concerning i Shabbatot /i and Festivals, when many people are present /b for the services, b but not on Mondays and Thursdays, /b when only a small number of people are there. On those days it is permitted for one to honor his superior, and there is no concern that this will lead to a quarrel.,The Gemara asks: b Is that so? /b Is it actually prohibited for a priest to honor his teacher and allow him to read first in his place? b But didn’t Rav Huna, /b who was not a priest, b read /b the Torah section ordinarily reserved b for priests, /b even b on i Shabbatot /i and Festivals? /b The Gemara answers: b Rav Huna is different, as even Rabbi Ami and Rabbi Asi, the most important priests in Eretz Yisrael, were subject to his /b jurisdiction. Therefore, there was no concern about a quarrel, because everyone agreed that he was the leading authority of the generation and it was fitting that he should read from the Torah first.,§ b Abaye said /b that b we have a tradition /b that if b there is no priest there /b in the synagogue at the time of the Torah reading, b the bundle is separated, /b i.e., a Levite is not shown precedence over Israelites. b And Abaye said /b that b we have a tradition /b that if b there is no Levite there /b in the synagogue, b a priest reads /b in his place.,The Gemara asks: b Is that so? But didn’t Rabbi Yoḥa say: /b One b priest should not read after /b another b priest, because /b people might mistakenly think that the second priest was called to read due to b a flaw /b that was found b in /b the status of b the first /b one, i.e., that he was found not to be a priest. And one b Levite should not read after /b another b Levite, because /b people might mistakenly think that there is b a flaw in both of them. /b If two Levites read one after the other, people might say that the second is not a Levite but an Israelite, or else that the first was not a Levite, and therefore a real Levite was called to read in his place. The Gemara answers: b When we said /b that when there is no Levite present a priest reads in his place, we were speaking b of the same priest /b who had already read from the Torah, for in that case there is no concern that people will think that a flaw had been found in his status.,The Gemara raises a question with regard to Rabbi Yoḥa’s statement: b What is different /b that in the case where one b Levite /b reads from the Torah b after /b another b Levite, /b Rabbi Yoḥa says b that there is /b concern that people might mistakenly think that there is b a flaw in both of them? /b It must be that he is concerned that people might b say /b that b one of them, /b either the first or the second, b is /b certainly b not a Levite. /b If so, in the case where one b priest /b reads from the Torah b after /b another b priest, /b he should b also /b be concerned that people might b say /b that b one of them, /b either the first or the second, b is /b certainly b not a priest. /b Why, then, was Rabbi Yoḥa concerned only about suspicions that might be raised about the first priest? The Gemara answers: He speaks about a case b where we have a presumption concerning the father of the second /b one, b that he is a priest. /b ,The Gemara asks: If so, b here too, /b in the case of the Levites let us say that b we have a presumption concerning the father of the second /b one, b that he is a Levite. Rather, /b the concern here is that even if it is known that he is the son of a Levite, people might b say /b that perhaps the father b married a i mamzeret /i , /b a daughter born from an incestuous or adulterous relationship, b or a Gibeonite woman, and /b thereby b disqualified his children, /b so that they are considered Israelites rather than Levites. If so, then b here too, /b in the case of the priests, there is concern that people might b say /b that perhaps the priest’s father b married a divorced woman or a i yevama /i who underwent i ḥalitza /i [ i ḥalutza /i ] and /b thereby b disqualified his children /b from the priesthood (see Leviticus 21:7).,The Gemara answers: b Ultimately, is he a Levite? /b If the priest is disqualified from the priesthood owing to his blemished lineage, he has the status of an Israelite, not a Levite. Therefore, if he reads from the Torah after another priest, and it is known that his father is a priest, then it must be that he too is a qualified priest. Therefore, the only reason for concern is that people might say that there is a flaw in the status of the first priest.,With regard to the concern itself, the Gemara asks: b And about whom /b is there a concern? Who might mistakenly think that the first priest’s status is blemished? b If /b you say that the concern is b for those sitting /b in the synagogue until the end of the Torah reading, that is not a valid concern, as b they see /b that he is counted as one of the seven who must read from the Torah, and therefore he must certainly be a qualified priest. b Rather, /b the concern is b for those who leave /b before the conclusion of the reading, and do not know that he was counted among the seven readers., b The people of the Galilee sent /b a question b to Rabbi Ḥelbo: After them, /b the priest and the Levite, |
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51. Babylonian Talmud, Yevamot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 489| 64b. חוצבתם ואל מקבת בור נוקרתם וכתיב (ישעיהו נא, ב) הביטו אל אברהם אביכם ואל שרה תחוללכם,אמר רב נחמן אמר רבה בר אבוה שרה אמנו אילונית היתה שנאמר (בראשית יא, ל) ותהי שרי עקרה אין לה ולד אפי' בית ולד אין לה,אמר רב יהודה בריה דרב שמואל בר שילת משמיה דרב לא שנו אלא בדורות הראשונים ששנותיהן מרובות אבל בדורות האחרונים ששנותיהן מועטות שתי שנים ומחצה כנגד שלשה עיבורים רבה אמר רב נחמן שלש שנים כנגד שלש פקידות דאמר מר בר"ה נפקדו שרה רחל וחנה,אמר רבה ליתנהו להני כללי מכדי מתני' מאן תקין רבי והא בימי דוד אימעוט שני דכתיב (תהלים צ, י) ימי שנותינו בהם שבעים שנה,והאי שמא לא זכה להבנות הימנה ודלמא איהי דלא זכיא איהי כיון דלא מפקדא אפריה ורביה לא מיענשה,איני והא אמרו ליה רבנן לר' אבא בר זבדא נסיב איתתא ואוליד בני ואמר להו אי זכאי הוו לי מקמייתא התם דחוי קא מדחי להו לרבנן דר' אבא בר זבדא איעקר מפרקיה דרב הונא,רב גידל איעקר מפרקיה דרב הונא רבי חלבו איעקר מפרקיה דרב הונא רב ששת איעקר מפרקיה דרב הונא רב אחא בר יעקב אחדתיה סוסכינתא תליוה בארזא דבי רב ונפק מיניה כהוצא ירקא אמר רב אחא בר יעקב שיתין סבי הוינא וכולהו איעקור מפרקיה דרב הונא לבר מאנא דקיימי בנפשאי (קהלת ז, יב) החכמה תחיה בעליה:,גירשה מותרת וכו': שני אין שלישי לא,מתניתין מני רבי היא דתניא מלה הראשון ומת שני ומת שלישי לא תמול דברי רבי רבן שמעון בן גמליאל אומר שלישי תמול רביעי לא תמול,והתניא איפכא הי מינייהו אחריניתא,ת"ש דאמר ר' חייא בר אבא א"ר יוחנן מעשה בארבע אחיות בצפורי שמלה ראשונה ומת שניה ומת שלישית ומת רביעית באת לפני רבן שמעון בן גמליאל אמר לה אל תמולי,ודלמא אי אתיא שלישית נמי הוה אמר לה א"כ מאי אסהדותיה דר' חייא בר אבא ודלמא הא קמ"ל דאחיות מחזקות,אמר רבא השתא דאמרת אחיות מחזקות לא ישא אדם אשה לא ממשפחת נכפין ולא ממשפחת מצורעים והוא דאתחזק תלתא זימני,מאי הוה עלה כי אתא רב יצחק בר יוסף אמר עובדא הוה קמיה דר' יוחנן בכנישתא דמעון ביוה"כ שחל להיות בשבת ומלה ראשונה ומת שניה ומת שלישית באה לפניו אמר לה לכי ומולי,א"ל אביי חזי דקשרית איסורא וסכנתא,סמך עלה אביי ואזל נסבה לחומה ברתא דאיסי בריה דרב יצחק בריה דרב יהודה דנסבה רחבא דפומבדיתא ושכיב רב יצחק בריה דרבה בר בר חנה ושכיב ונסבה הוא ושכיב,אמר רבא ומי איכא דעביד עובדא בנפשיה כי האי והא איהו דאמר אבין דסמכא יצחק סומקא לאו בר סמכא אבין ישנו בחזרה יצחק סומקא אינו בחזרה ועוד אימר דפליגי לענין מילה בנישואין מי פליגי,אין והתניא ניסת לראשון ומת לשני ומת לשלישי לא תנשא דברי רבי רבן שמעון בן גמליאל אומר לשלישי תנשא לרביעי לא תנשא,בשלמא גבי מילה איכא משפחה דרפי דמא ואיכא משפחה דקמיט דמא אלא נישואין מ"ט א"ל רב מרדכי לרב אשי הכי אמר אבימי מהגרוניא משמיה דרב הונא מעין גורם ורב אשי אמר מזל גורם,מאי בינייהו איכא בינייהו דאירסה ומית אי נמי דנפל מדיקלא ומית,א"ל רב יוסף בריה דרבא לרבא בעי מיניה מרב יוסף הלכה כרבי ואמר לי אין הלכה כרבן שמעון בן גמליאל ואמר לי אין אחוכי אחיך בי,א"ל לא סתמי היא ופשיט לך נישואין ומלקיות כרבי וסתות ושור המועד כרבן שמעון בן גמליאל,נישואין הא דאמרן מלקיות דתנן מי שלקה ושנה ב"ד כונסין אותו לכיפה ומאכילין אותו שעורים עד שתהא כריסו נבקעת וסתות דתנן אין האשה | 64b. b from where you were hewn, and to the hole of the pit from where you were dug” /b (Isaiah 51:1), b and it is written /b in the next verse: b “Look to Abraham your father and to Sarah who bore you” /b (Isaiah 51:2), which indicates that sexual organs were fashioned for them, signified by the words hewn and dug, over the course of time., b Rav Naḥman said /b that b Rabba bar Avuh said: Our mother Sarah was /b initially a b sexually underdeveloped woman [ i aylonit /i ], as it is stated: “And Sarah was barren; she had no child” /b (Genesis 11:30). The superfluous words: “She had no child,” indicate that b she did not have even a place, /b i.e., a womb, b for a child. /b , b Rav Yehuda, son of Rav Shmuel bar Sheilat, said in the name of Rav: They taught /b that he waits ten years b only /b with regard to the people who lived b in former generations, whose years /b were b numerous, /b i.e., they lived longer. b However, /b with regard to the people who live b in later generations, whose years are few, /b he waits only b two and half years /b before divorcing her, b corresponding to /b the time period of b three pregcies. Rabba said /b in the name of b Rav Naḥman: /b He waits b three years, corresponding to /b the b three remembrances /b of barren women by God, b as the Master said: On Rosh HaShana Sarah, Rachel, and Hannah were remembered, /b i.e., God gave them children. Since God determines on Rosh HaShana whether barren women will conceive that year, one may remain married until three such opportunities have passed.,However, b Rabba /b himself b said: These principles are not /b accepted as i halakha /i . Why not? b Now /b consider, b who established /b the content of the b mishna? Rabbi /b Yehuda HaNasi. Yet, b in the days of /b King b David, /b many years before the time of Rabbi Yehuda HaNasi, b the years /b of an average lifespan b were /b already b diminished, as it is written: “The days of our years are seventy years, /b and if with strength eighty years” (Psalms 90:10). Consequently, if Rabbi Yehuda HaNasi included in the mishna the statement that one remains married for ten years, that must apply even nowadays.,The Gemara asks about the language of the i baraita /i . b And /b what about b this /b expression: b Perhaps he did not merit to be built from her; perhaps /b it was b she who did not merit /b to build a family. The Gemara answers: b She, since she is not commanded /b to be b fruitful and multiply, is not punished. /b Their worthiness therefore depends on him, not her.,The Gemara challenges the mishna’s statement that if one did not have children after ten years he should marry a different woman. b Is that so? Didn’t the Sages say to Rabbi Abba bar Zavda: Marry a woman and have children, and he said to them: If I had merited, I would /b already b have /b children b from /b my b first /b wife? This indicates that there is no obligation to remarry if one did not have children with his first wife. The Gemara answers: b There, /b Rabbi Abba bar Zavda b was /b merely b putting the Rabbis off /b with an excuse, b as /b the real reason why he would not marry was because b Rabbi Abba bar Zavda became impotent from Rav Huna’s discourse. /b Rav Huna’s students would hold back from relieving themselves until his lengthy sermons were finished, which caused them to become sterile.,The Gemara similarly relates that b Rav Giddel became impotent from Rav Huna’s discourse, Rav Ḥelbo became impotent from Rav Huna’s discourse, /b and b Rav Sheshet became impotent from Rav Huna’s discourse. /b The Gemara relates: b Rav Aḥa bar Ya’akov was afflicted by i suskhinta /i , /b a disease caused by holding back from urinating. b They suspended him from the cedar /b column that supported b the study hall, and /b a substance that was as b green /b as a palm b leaf emerged from him, /b and he was healed. b Rav Aḥa bar Ya’akov said: We were sixty elders /b present at the time, b and they all became impotent from Rav Huna’s discourse, aside from me, as I fulfilled with regard to myself /b the verse: b “Wisdom preserves the life of he who has it” /b (Ecclesiastes 7:12). I used the above cure to avoid becoming impotent.,§ It was taught in the mishna that if a man b divorced /b his wife after ten years without children, b she is permitted /b to marry a second man, who may remain married to her for ten years. The Gemara comments: b A second /b husband, b yes, /b but b a third /b one, b no. /b Once she has been married to two men without children for ten years each, it is presumed that she is unable to have children.,The Gemara comments: b Who is /b the i tanna /i of b the mishna? It is Rabbi /b Yehuda HaNasi, who holds that a legal presumption [ i ḥazaka /i ] is established after two occurrences. b As it is taught /b in a i baraita /i : If a woman b circumcised /b her b first /b son b and he died /b as a result of the circumcision, and she circumcised her b second /b son b and he /b also b died, she should not circumcise /b her b third /b son, as the deaths of the first two produce a presumption that this woman’s sons die as a result of circumcision. This is b the statement of Rabbi /b Yehuda HaNasi. b Rabban Shimon ben Gamliel says: She should circumcise /b her b third /b son, as there is not considered to be a legal presumption that her sons die from circumcision, but b she should not circumcise /b her b fourth /b son if her first three sons died from circumcision.,The Gemara asks: b Isn’t the reverse taught /b in a i baraita /i , that Rabbi Yehuda HaNasi holds that the woman’s third son must be circumcised and Rabban Shimon ben Gamliel holds that he is not circumcised? b Which of them /b was composed b later /b and is therefore presumed to be more reliable?,The Gemara suggests: b Come /b and b hear, as Rabbi Ḥiyya bar Abba said /b that b Rabbi Yoḥa said: An incident /b occurred b involving four sisters in Tzippori, that /b the b first /b sister b circumcised /b her son b and he died, /b and the b second /b sister circumcised her son b and he died, /b and the b third /b one circumcised her son b and he /b too b died. /b The b fourth /b sister b came before Rabban Shimon ben Gamliel, /b who b said to her: Do not circumcise /b him. This indicates that according to Rabban Shimon ben Gamliel a presumption is established only after three occurrences.,The Gemara refutes this proof: b Perhaps if /b the b third /b sister had b come /b before him b he would also have said to her /b the same ruling. The Gemara asks: b If so, what is /b the purpose b of Rabbi Ḥiyya bar Abba’s testimony? /b Why would he have related this incident if it does not teach us anything? The Gemara answers: b Perhaps /b he comes to b teach us that sisters establish a presumption /b in a case like this even though the children who died were not from the same mother., b Rava said: Now that you have said /b that b sisters establish a presumption, a man should not marry a woman from a family of epileptics or from a family of lepers, /b as these diseases might be hereditary. The Gemara adds: b And this /b applies only if it b was established three times, /b i.e., three members of the family are afflicted with the disease.,The Gemara asks: b Which /b halakhic conclusion b was about this /b matter? Is a presumption established after two occurrences or only after three? b When Rav Yitzḥak bar Yosef came /b from Eretz Yisrael, b he said: An incident occurred before Rabbi Yoḥa in the synagogue of /b the town of b Maon on /b a b Yom Kippur that occurred on Shabbat. /b The b first /b sister had b circumcised /b her son b and he died; /b the b second /b sister circumcised her son b and he /b also b died. /b The b third /b sister b came before him, /b and he b said to her: Go and circumcise /b your son, as a presumption is not established after only two occurrences., b Abaye said to /b Rav Yitzḥak: b See /b to it that your report is accurate, b as you are permitting /b an action that would otherwise constitute b a prohibition and a danger. /b If the third baby should not be circumcised, doing so would be a prohibited labor and would endanger the life of the child.,The Gemara comments: b Abaye relied on this /b report b and went /b and b married Ḥuma, the daughter of Isi, son of Rav Yitzḥak, son of Rav Yehuda. /b Ḥuma b had /b previously b married Raḥava of Pumbedita, and he died, /b and then she married b Rav Yitzḥak, son of Rabba bar bar Ḥana, and he died; and he, /b Abaye, b married her /b nevertheless, without concern that she had been established to be a woman whose husbands die; b and he died /b as well while married to her., b Rava said: Is there /b anyone b who performs an action like this /b and endangers b himself /b by marrying such a woman? b Wasn’t it he, /b Abaye, b who said /b that b Avin is reliable /b but b Yitzḥak the Red, /b i.e., Rav Yitzḥak bar Yosef, b is not reliable? /b He proceeds to explain the difference between them: b Avin returns /b to Eretz Yisrael and hears whether the Sages there rescind their previous rulings, whereas b Yitzḥak the Red does not return /b to Eretz Yisrael and never finds out if the Sages there rescind their rulings. b And furthermore, say that they disagree with regard to /b whether a presumption is established by two or by three deaths due to b circumcision, /b but b do /b they necessarily b argue with regard to marriage? /b ,The Gemara responds: b Yes, and it is taught /b in a i baraita /i : If a woman b was married to /b her b first /b husband b and he died, to a second /b one b and he /b also b died, she may not get married to a third /b husband. This is b the statement of Rabbi /b Yehuda HaNasi. b Rabban Shimon ben Gamliel says: She may get married to a third /b husband, but if he also dies, b she may not get married to a fourth /b husband.,The Gemara asks: b Granted with regard to circumcision /b a presumption of death due to circumcision can be established because b there are families whose blood is thin /b and does not clot well, b and there are families whose blood clots. However, /b in the case of b marriage, what is the reason /b for concern that a subsequent husband will die? b Rav Mordekhai said to Rav Ashi: Avimi of Hagron-ya said in the name of Rav Huna as follows: /b Her b spring /b is the b cause. /b In other words, the woman has some sort of condition that causes those who have intercourse with her to die. b And Rav Ashi said /b that her b constellation /b is the b cause /b of her husbands’ deaths.,The Gemara asks: b What is /b the practical difference b between them? /b The Gemara answers: b There is /b a difference b between them /b in a case b where /b a man b betrothed her and died /b before the wedding; b alternatively, /b in a case b where he fell off a palm tree and died. /b If the concern is due to intercourse, then in these cases the husband’s death cannot be attributed to his wife. Conversely, if the concern is due to her bad fortune, the husband’s death can be attributed to his wife even in these cases., b Rav Yosef, son of Rava, said to Rava: I inquired of Rav Yosef /b whether the b i halakha /i is in accordance with /b the opinion of b Rabbi /b Yehuda HaNasi, b and he said to me: Yes. /b I subsequently asked him if the b i halakha /i is in accordance with /b the opinion of b Rabban Shimon ben Gamliel, and he said to me: Yes. Was he mocking me /b by issuing contradictory rulings?,Rava b said to him: No, there are unattributed /b i mishnayot /i in accordance with each opinion, b and he resolved for you /b that the i halakha /i is in accordance with each opinion in particular cases. With regard to b marriage and lashings /b the i halakha /i is b in accordance with /b the opinion of b Rabbi /b Yehuda HaNasi that two occurrences are sufficient for a presumption. Concerning b set patterns /b of menstrual bleeding b and a forewarned ox, /b the i halakha /i is b in accordance with /b the opinion of b Rabban Shimon ben Gamliel /b that a presumption is established after three occurrences.,The Gemara identifies the aforementioned i halakhot /i . b Marriage /b is referring to b that which we said /b with regard to a woman whose husbands have died. The case of b lashings /b is b as we learned /b in a mishna ( i Nidda /i 63b): b One who was flogged /b for transgressing a Torah law, b and repeated /b the same transgression and was flogged again, if he then repeats the sin a third time, the b court places him in a /b narrow, b vaulted chamber and they feed him barley until his stomach bursts. /b Once he has sinned and been flogged twice he has established a presumption of wickedness, and when he sins again he is caused to die so that he will not continue to sin. The case of b set patterns /b of menstrual bleeding is b as we learned /b in a mishna ( i Nidda /i 63b): b A woman does not /b |
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52. Babylonian Talmud, Bava Qamma, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 197| 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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53. Babylonian Talmud, Bava Batra, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •samuel b. iniya (r.) Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 197| 74b. בר אמוראי לאתויה ורגש ובעי לשמטיה לאטמיה ושדא זיקא דחלא ונחת נפק בת קלא אמר לן מאי אית לכו בהדי קרטליתא דדביתהו דר"ח בן דוסא דעתידה דשדיא תכלתא בה לצדיקי לעלמא דאתי,רב יהודה הינדוא משתעי זימנא חדא הוה אזלינן בספינתא וחזינן ההוא אבן טבא דהוה הדיר לה תנינא נחית בר אמוראי לאתויה אתא תנינא קא בעי למבלע לה לספינתא אתא פישקנצא פסקיה לרישיה אתהפיכו מיא והוו דמא אתא תנינא חבריה שקליה ותליה ליה וחיה הדר אתא קא בעי בלעא לספינתא הדר אתא ציפרא פסקיה לרישיה שקלוה לההיא אבן טבא שדיוה לספינתא הוה הני ציפרי מליחי בהדן אותבינהו עלייהו שקלוה ופרחו להו בהדה,תנו רבנן מעשה ברבי אליעזר ורבי יהושע שהיו באין בספינה והיה ר"א ישן ור' יהושע נעור נזדעזע ר' יהושע וננער ר"א אמר לו מה זה יהושע מפני מה נזדעזעת אמר לו מאור גדול ראיתי בים אמר לו שמא עיניו של לויתן ראית דכתיב (איוב מא, י) עיניו כעפעפי שחר,אמר רב אשי אמר לי הונא בר נתן זימנא חדא הוה קא אזלינן במדברא והואי אטמא דבשרא בהדן פתחנא ונקרינא ואנחנא אעשבי אדמייתינן ציבי חלם אטמא וטוינן כי הדרן לבתר תריסר ירחי שתא חזינהו להנהו גומרי דהוו קא מלחשי כי אתאי לקמיה דאמימר אמר לי ההוא עישבא סמתרי הוה הנהו גומרי דריתמא הוו,(בראשית א, כא) ויברא אלהים את התנינים הגדולים הכא תרגימו ארזילי דימא ר' יוחנן אמר זה לויתן נחש בריח ולויתן נחש עקלתון שנאמר (ישעיהו כז, א) ביום ההוא יפקוד ה' בחרבו הקשה וגו':,(סימן כל שעה ירדן): אמר רב יהודה אמר רב כל מה שברא הקב"ה בעולמו זכר ונקבה בראם אף לויתן נחש בריח ולויתן נחש עקלתון זכר ונקבה בראם ואלמלי נזקקין זה לזה מחריבין כל העולם כולו מה עשה הקב"ה סירס את הזכר והרג הנקבה ומלחה לצדיקים לעתיד לבא שנאמר (ישעיהו כז, א) והרג את התנין אשר בים,ואף בהמות בהררי אלף זכר ונקבה בראם ואלמלי נזקקין זה לזה מחריבין כל העולם כולו מה עשה הקב"ה סירס הזכר וצינן הנקבה ושמרה לצדיקים לעתיד לבא שנאמר (איוב מ, טז) הנה נא כחו במתניו זה זכר ואונו בשרירי בטנו זו נקבה,התם נמי ליסרסיה לזכר וליצננה לנקבה דגים פריצי וליעביד איפכא איבעית אימא נקבה מליחא מעלי איבעית אימא כיון דכתיב (תהלים קד, כו) לויתן זה יצרת לשחק בו בהדי נקבה לאו אורח ארעא הכא נמי לימלחה לנקבה כוורא מליחא מעלי בשרא מליחא לא מעלי,ואמר רב יהודה אמר רב בשעה שביקש הקב"ה לבראות את העולם אמר לו לשר של ים פתח פיך ובלע כל מימות שבעולם אמר לפניו רבש"ע די שאעמוד בשלי מיד בעט בו והרגו שנאמר (איוב כו, יב) בכחו רגע הים ובתבונתו מחץ רהב,אמר ר' יצחק ש"מ שרו של ים רהב שמו ואלמלא מים מכסין אותו אין כל בריה יכולה לעמוד בריחו שנאמר (ישעיהו יא, ט) לא ירעו ולא ישחיתו בכל הר קדשי וגו' כמים לים מכסים אל תקרי לים מכסים אלא לשרה של ים מכסים,ואמר רב יהודה אמר רב ירדן יוצא ממערת פמייס תניא נמי הכי ירדן יוצא ממערת פמייס ומהלך בימה של סיבכי ובימה של טבריא ומתגלגל ויורד לים הגדול ומתגלגל ויורד עד שמגיע לפיו של לויתן שנאמר (איוב מ, כג) יבטח כי יגיח ירדן אל פיהו מתקיף לה רבא בר עולא האי בבהמות בהררי אלף כתיב אלא אמר רבא בר עולא אימתי בהמות בהררי אלף בטוחות בזמן שמגיח ירדן בפיו של לויתן,(סימן ימים גבריאל רעב) כי אתא רב דימי א"ר יוחנן מאי דכתיב (תהלים כד, ב) כי הוא על ימים יסדה ועל נהרות יכוננה אלו שבעה ימים וארבעה נהרות שמקיפין את ארץ ישראל ואלו הן שבעה ימים ימה של טבריא וימה של סדום וימה של חילת וימה של חילתא וימה של סיבכי וים אספמיא וים הגדול ואלו הן ארבעה נהרות ירדן וירמוך וקירומיון ופיגה,כי אתא רב דימי א"ר יונתן עתיד גבריאל לעשות | 74b. i.e., b a diver [ i bar amoraei /i ] /b went into the water b to bring /b up this chest, b and /b the fish b became angry and sought to sever his thigh, but /b the diver b threw /b upon it b a flask of vinegar and they descended /b and swam away. b A Divine Voice emerged /b and b said to us: What /b right b do you have to /b touch b the crate of the wife of Rabbi Ḥanina ben Dosa, as she is destined to insert sky-blue /b wool b in it to /b be used in the ritual fringes of b the righteous in the World-to-Come? /b , b Rav Yehuda from India relates: Once we were traveling in a ship and we saw a certain precious stone that was encircled by a snake. A diver descended to bring it /b up, and the b snake came and sought to swallow the ship. A raven came /b and b cut off its head, /b and b the water turned into blood /b due to the enormousness of the snake. b Another snake came, took /b the precious stone, b and hung it /b on the dead snake, b and it recovered. It returned /b and again b sought to swallow the ship, /b and yet again b a bird came and cut off its head, took that precious stone, /b and b threw it onto the ship. We had with us these salted birds; we placed /b the stone b on them, /b and b they took /b the stone b and flew away with it. /b ,§ Apropos the stories of large sea creatures, the Gemara discusses the large sea creatures mentioned in the Bible. b The Sages taught: /b There was b an incident involving Rabbi Eliezer and Rabbi Yehoshua, who were traveling on a ship, and Rabbi Eliezer was sleeping and Rabbi Yehoshua was awake. Rabbi Yehoshua trembled, and Rabbi Eliezer awoke. /b Rabbi Eliezer b said to him: What is this, Yehoshua; for what /b reason b did you tremble? /b Rabbi Yehoshua b said to him: I saw a great light in the sea. /b Rabbi Eliezer b said to him: Perhaps you saw the eyes of the leviathan, as it is written: “And his eyes are like the eyelids of the morning” /b (Job 41:10)., b Rav Ashi said: Huna bar Natan said to me: Once we were traveling in the desert, and we had a thigh of meat with us. We cut open /b the thigh b and tore /b off the sciatic nerve and the forbidden fat b and put it on the grass. By /b the time b that we brought wood, the thigh had repaired /b itself, b and we roasted it. When we returned /b to that place b after twelve months /b of b the year /b had passed, b we saw that those coals were still glowing. When I came before Ameimar, he said to me: That grass was a drug of life [ i samterei /i ], /b while b those coals were of broom. /b ,The verse states: b “And God created the great sea monsters” /b (Genesis 1:21). b Here, /b in Babylonia, b they interpreted /b this as a reference to the b sea oryx. Rabbi Yoḥa says: This is leviathan the slant serpent, and leviathan the tortuous serpent, as it is stated: “In that day the Lord with His sore /b and great and strong b sword /b will punish leviathan the slant serpent, and leviathan the tortuous serpent” (Isaiah 27:1).,§ The Gemara provides b a mnemonic /b for the following statements of Rav Yehuda citing Rav: b Everything; time; Jordan. Rav Yehuda says /b that b Rav says: Everything that the Holy One, Blessed be He, created in His world, He created male and female. Even leviathan the slant serpent and leviathan the tortuous serpent He created male and female. And if they would have coupled /b and produced offspring, they would have b destroyed the entire world. What did the Holy One, Blessed be He, do? He castrated the male and killed the female, and salted /b the female to preserve it for the banquet b for the righteous in the future. As it is stated: “And He will slay the serpent that is in the sea” /b (Isaiah 27:1)., b And He created even the beasts on the thousand hills /b (see Psalms 50:10) b male and female. And /b they were so enormous that b if they would have coupled /b and produced offspring, b they would have destroyed the entire world. What did the Holy One, Blessed be He, do? He castrated the male and cooled /b the sexual desire of b the female and preserved it for the righteous in the future. As it is stated /b about the beasts: b “Lo now, his strength is in his loins” /b (Job 40:16); b this /b is referring to the b male. /b The continuation of the verse: b “And his force is in the stays of his body”; this /b is the b female, /b alluding to the idea that they did not use their genitals for the purpose of procreation.,The Gemara asks: b There too, /b with regard to the leviathan, b let Him castrate the male and cool the female; /b why was it necessary to kill the female? The Gemara answers: b Fish are unrestrained, /b and therefore even if the female was cooled, the female would still procreate. The Gemara suggests: b And let Him do the opposite, /b and kill and preserve the male leviathan. The Gemara responds: b If you wish, say /b that the b salted female is better; if you wish, say /b instead b that /b since b it is written: “There is leviathan, whom You have formed to sport with” /b (Psalms 104:26), the male must be left alive for sport, because it is b not proper conduct /b to sport b with a female. /b The Gemara asks: b Here too, /b with regard to the beasts, b let Him /b preserve the b female in salt, /b instead of cooling it. The Gemara answers: b Salted fish is good, /b but b salted meat is not good. /b , b And Rav Yehuda says /b that b Rav says: At the time when the Holy One, Blessed be He, sought to create the world, He said to the minister of the sea: Open your mouth and swallow all the waters of the world, /b so that there will be room for land. The minister of the sea b said before Him: Master of the Universe, /b it is b enough that I will stay within my own /b waters. God b immediately struck him and killed him; as it is stated: “He stirs up the sea with His power, and by His understanding He smites through Rahab” /b (Job 26:12)., b Rabbi Yitzḥak said: Conclude from here /b that b the name of the minister of the sea is Rahab, and were it not for waters /b of the sea that b cover him, no creature could withstand his smell, /b as his corpse emits a terrible stench. b As it is stated: “They shall not hurt nor destroy in all My holy mountain; /b for the earth shall be full of the knowledge of the Lord, b as the waters cover the sea” /b (Isaiah 11:9). b Do not read /b this phrase as b “cover the sea”; rather /b read it as: b Cover the minister of the sea, /b i.e., the term sea is referring to the minister of the sea, not to the sea itself., b And Rav Yehuda says /b that b Rav says: The Jordan issues forth from the cave of Pamyas. That is also taught /b in a i baraita /i : b The Jordan issues forth from the cave of Pamyas, and travels in the Sea of Sivkhi, /b i.e., the Hula Lake, b and in the Sea of Tiberias, /b the Sea of Galilee, b and rolls down to the Great Sea, and rolls down until it reaches the mouth of the leviathan. As it is stated: “He is confident, though the Jordan rush forth to his mouth” /b (Job 40:23). b Rava bar Ulla strongly objects to this /b explanation of the verse, stating: But b this /b verse b is written about the beasts on the thousand hills. Rather, Rava bar Ulla said /b that this is the meaning of the verse: b When are the beasts on the thousand hills confident? When the Jordan rushes forth into the mouth of the leviathan. /b ,§ The Gemara provides b a mnemonic /b for the upcoming statements of Rav Dimi: b Seas; Gabriel; hungry. When Rav Dimi came /b from Eretz Yisrael to Babylonia, he said that b Rabbi Yoḥa said: What /b is the meaning of that b which is written: “For He has founded it upon the seas, and established it upon the floods” /b (Psalms 24:2)? b These are /b the b seven seas and four rivers that surround Eretz Yisrael. And these are /b the b seven seas: The Sea of Tiberias, the Sea of Sodom, /b i.e., the Dead Sea, b the Sea of Ḥeilat, the Sea of Ḥeilata, the Sea of Sivkhi, the Sea of Aspamya, and the Great Sea, /b i.e., the Mediterranean. b And these are the four rivers: The Jordan, the Jarmuth, and the Keiromyon, and the Piga, /b which are the rivers of Damascus., b When Rav Dimi came /b from Eretz Yisrael to Babylonia he said that b Rabbi Yonatan says: In the future, Gabriel will perform /b |
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54. Babylonian Talmud, Hulin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •r. samuel b. r. nahman Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 489| 97a. שאני חלב דמפעפע,ובחלב אסור והאמר רבה בר בר חנה עובדא הוה קמיה דר' יוחנן בכנישתא דמעון בגדי שצלאו בחלבו ואתו ושיילוה לרבי יוחנן ואמר קולף ואוכל עד שמגיע לחלבו ההוא כחוש הוה,רב הונא בר יהודה אמר כוליא בחלבה הוה ושריא רבין בר רב אדא אמר כילכית באילפס הוה ואתו שיילוה לרבי יוחנן ואמר להו ליטעמיה קפילא ארמאה,אמר רבא מריש הוה קא קשיא לי הא דתניא קדרה שבשל בה בשר לא יבשל בה חלב ואם בשל בנותן טעם תרומה לא יבשל בה חולין ואם בשל בנותן טעם,בשלמא תרומה טעים לה כהן אלא בשר בחלב מאן טעים ליה השתא דאמר רבי יוחנן סמכינן אקפילא ארמאה הכא נמי סמכינן אקפילא ארמאה,דאמר רבא אמור רבנן בטעמא ואמור רבנן בקפילא | 97a. The Gemara answers: Forbidden b fat is different /b from the sciatic nerve, b because /b its flavor b permeates /b throughout the animal, unlike that of the sciatic nerve.,The Gemara challenges Rav Huna’s statement: b And /b in the case of a kid roasted b with /b its forbidden b fat, /b is the meat b forbidden? But didn’t Rabba bar bar Ḥana say: There was an incident /b that came b before Rabbi Yoḥa in the synagogue of /b the town of b Maon, where a young goat was roasted with its fat, and /b the people b came and asked Rabbi Yoḥa /b about the status of the meat, b and he said: Peel /b away the meat b and eat /b it b until /b you b reach the /b forbidden b fat? /b This indicates that the flavor of the fat does not permeate the entire animal in which it is roasted. The Gemara answers: b That /b kid b was lean /b and had so little fat that its flavor did not permeate throughout the animal., b Rav Huna bar Yehuda said: /b That b was /b a case of b a kidney /b of a young goat roasted b with its /b forbidden b fat, and /b Rabbi Yoḥa b permitted it /b to be eaten because there is a membrane that separates the fat from the kidney and prevents the fat from penetrating the kidney. b Ravin bar Rav Adda said: /b That b was /b a case of a small, non-kosher fish known as b i kilkhit /i , /b which fell b into a stewpot [ i ilpas /i ], and they came /b to b ask Rabbi Yoḥa /b about its status. b And he said to them: Let a gentile cook [ i kapeila /i ] taste it /b in order to determine whether the flavor of the non-kosher fish has permeated the entire mixture., b Rava said: Initially that which is taught /b in the following i baraita /i posed b a difficulty for me: /b With regard to b a pot in which one cooked meat, one may not cook milk in it; and if he did cook /b milk in it, the meat absorbed by the pot renders the milk forbidden if it b imparts flavor /b to the milk. Similarly, if one cooked b i teruma /i /b in a pot, one b may not cook non-sacred /b food b in it; and if one did cook /b non-sacred food in it, the absorbed i teruma /i renders the food in the pot sacred if it b imparts flavor /b to it.,Rava explains: b Granted, /b in the case of a pot used for b i teruma /i , a priest, /b who is permitted to partake of i teruma /i , b can taste /b the non-sacred food subsequently cooked in the pot in order to determine whether the i teruma /i imparted flavor to the non-sacred food. b But /b in a case where it is not known whether b meat /b imparted flavor b into milk, who can taste it? /b If the meat did impart flavor to the milk, it would be forbidden for any Jew to consume the milk. But b now that Rabbi Yoḥa said: We rely on a gentile cook /b in the case of the i kilkhit /i , b here also we rely on a gentile cook /b to taste it and say whether the meat has imparted flavor to the milk.,The Gemara summarizes the guidelines that determine when an item cooked with another item affects the status of the mixture. b Rava said: The Sages said /b that there are cases where one relies b on /b a Jew b tasting /b the food, b and the Sages said /b that there are some cases where one relies b on /b a gentile b cook /b to taste the food, |
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55. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 197| 3a. קשיא דרבי מאיר אדרבי מאיר תרי תנאי אליבא דרבי מאיר,קשיא דרבי אליעזר אדרבי אליעזר,תרי תנאי אליבא דרבי אליעזר ואיבעית אימא רישא לאו רבי אליעזר היא:,עד סוף האשמורה:,מאי קסבר רבי אליעזר אי קסבר שלש משמרות הוי הלילה לימא עד ארבע שעות ואי קסבר ארבע משמרות הוי הלילה לימא עד שלש שעות,לעולם קסבר שלש משמרות הוי הלילה והא קא משמע לן דאיכא משמרות ברקיע ואיכא משמרות בארעא דתניא רבי אליעזר אומר שלש משמרות הוי הלילה ועל כל משמר ומשמר יושב הקדוש ברוך הוא ושואג כארי שנאמר ה' ממרום ישאג וממעון קדשו יתן קולו שאוג ישאג על נוהו,וסימן לדבר משמרה ראשונה חמור נוער שניה כלבים צועקים שלישית תינוק יונק משדי אמו ואשה מספרת עם בעלה.,מאי קא חשיב רבי אליעזר אי תחלת משמרות קא חשיב תחלת משמרה ראשונה סימנא למה לי אורתא הוא אי סוף משמרות קא חשיב סוף משמרה אחרונה למה לי סימנא יממא הוא,אלא חשיב סוף משמרה ראשונה ותחלת משמרה אחרונה ואמצעית דאמצעיתא ואיבעית אימא כולהו סוף משמרות קא חשיב וכי תימא אחרונה לא צריך,למאי נפקא מינה למיקרי קריאת שמע למאן דגני בבית אפל ולא ידע זמן קריאת שמע אימת כיון דאשה מספרת עם בעלה ותינוק יונק משדי אמו ליקום וליקרי.,אמר רב יצחק בר שמואל משמיה דרב ג' משמרות הוי הלילה ועל כל משמר ומשמר יושב הקדוש ברוך הוא ושואג כארי ואומר אוי לבנים שבעונותיהם החרבתי את ביתי ושרפתי את היכלי והגליתים לבין אומות העולם:,תניא אמר רבי יוסי פעם אחת הייתי מהלך בדרך ונכנסתי לחורבה אחת מחורבות ירושלים להתפלל בא אליהו זכור לטוב ושמר לי על הפתח (והמתין לי) עד שסיימתי תפלתי לאחר שסיימתי תפלתי אמר לי שלום עליך רבי ואמרתי לו שלום עליך רבי ומורי ואמר לי בני מפני מה נכנסת לחורבה זו אמרתי לו להתפלל ואמר לי היה לך להתפלל בדרך ואמרתי לו מתיירא הייתי שמא יפסיקו בי עוברי דרכים ואמר לי היה לך להתפלל תפלה קצרה,באותה שעה למדתי ממנו שלשה דברים למדתי שאין נכנסין לחורבה ולמדתי שמתפללין בדרך ולמדתי שהמתפלל בדרך מתפלל תפלה קצרה,ואמר לי בני מה קול שמעת בחורבה זו ואמרתי לו שמעתי בת קול שמנהמת כיונה ואומרת אוי לבנים שבעונותיהם החרבתי את ביתי ושרפתי את היכלי והגליתים לבין האומות ואמר לי חייך וחיי ראשך לא שעה זו בלבד אומרת כך אלא בכל יום ויום שלש פעמים אומרת כך ולא זו בלבד אלא בשעה שישראל נכנסין לבתי כנסיות ולבתי מדרשות ועונין יהא שמיה הגדול מבורך הקדוש ברוך הוא מנענע ראשו ואומר אשרי המלך שמקלסין אותו בביתו כך מה לו לאב שהגלה את בניו ואוי להם לבנים שגלו מעל שולחן אביהם:,תנו רבנן מפני שלשה דברים אין נכנסין לחורבה מפני חשד מפני המפולת ומפני המזיקין. מפני חשד ותיפוק ליה משום מפולת | 3a. The previous baraita cited Rabbi Meir’s opinion that the time for the recitation of i Shema /i begins when the priests immerse before partaking of their i teruma /i . In the i Tosefta /i , it was taught that Rabbi Meir holds that one begins to recite i Shema /i from when people enter to eat their meal on Shabbat eve. One opinion of b Rabbi Meir /b seems to b contradict /b another opinion of b Rabbi Meir /b . The Gemara responds: b Two i tanna’im /i , /b students of Rabbi Meir, expressed different opinions b in accordance with Rabbi Meir’s /b opinion.,So too, the opinion b of Rabbi Eliezer /b cited in the mishna b contradicts /b the opinion b of Rabbi Eliezer /b cited in the i baraita /i . In the mishna, Rabbi Eliezer holds that the time for the recitation of i Shema /i begins with the emergence of the stars: From the time when the priests enter to partake of their i teruma /i , while in the i baraita /i , he states that the time for the recitation of i Shema /i begins when the day becomes sanctified on the eve of Shabbat.,The Gemara responds: There are two possible resolutions to the apparent contradiction in Rabbi Eliezer’s opinion. Either b two /b i tanna’im /i expressed different opinions b in accordance with Rabbi Eliezer’s /b opinion, b or if you wish, say /b instead that b the first clause /b of the mishna, according to which we begin to recite i Shema /i when the priests enter to partake of their i teruma /i , b is not /b actually b Rabbi Eliezer’s /b opinion. Only the second half of the statement: Until the end of the first watch, was stated by Rabbi Eliezer.,In the mishna, we learned that Rabbi Eliezer establishes that one may recite the evening i Shema /i b until the end of the first watch. /b These watches are mentioned in the Bible as segments of the night, but it must be established: Into precisely how many segments is the night divided, three or four? Moreover, why does Rabbi Eliezer employ such inexact parameters rather than a more precise definition of time ( i Tosefot HaRosh /i )?, b What does Rabbi Eliezer /b actually b hold? If he holds that the night consists of three watches, let him say /b explicitly that one recites the evening i Shema /i b until the fourth hour. If he holds that the night consists of four watches, let him say /b explicitly b until the third hour. /b ,The Gemara responds: b Actually, /b Rabbi Eliezer b holds that the night consists of three watches, /b and he employs this particular language of watches b in order to teach us: There are watches in heaven and there are watches on earth; /b just as our night is divided into watches, so too is the night in the upper worlds. b As it was taught /b in a i baraita /i : b Rabbi Eliezer says: The night consists of three watches, and over each and every watch, the Holy One, Blessed be He, sits and roars like a lion /b in pain over the destruction of the Temple. This imagery is derived from a reference in the Bible, b as it is stated: “The Lord roars [ i yishag /i ] from on high, from His holy dwelling He makes His voice heard. He roars mightily /b [ b i shaog yishag /i /b ] b over His dwelling place, /b He cries out like those who tread grapes, against all the inhabitants of the earth” (Jeremiah 25:30). The three instances of the root i shin-alef-gimmel /i in this verse correspond to the three watches of the night., b And signs of /b the transition between each of b these /b watches in the upper world can be sensed in this world: In b the first watch, the donkey brays; /b in b the second, dogs bark; /b and in b the third /b people begin to rise, b a baby nurses from its mother’s breast and a wife converses with her husband. /b ,With regard to these earthly manifestations of the three heavenly watches as established in the i baraita /i , the Gemara asks: b What did Rabbi Eliezer enumerate? If /b he b enumerated the beginning of the watch, why do I need a sign for the beginning of the first watch? It is /b when b evening /b begins; an additional sign is superfluous. b If he enumerated the end of the watches, why do I need a sign for the end of the last watch? It is /b when b day /b begins; an additional sign is similarly superfluous.,The Gemara answers: b Rather, he enumerated /b the signs for b the end of the first watch and the beginning of the last watch, /b both of which require a sign, as well as b the middle of the middle /b watch. b And if you wish, say /b instead: b He enumerated the ends of all /b of the watches. b And if you say /b that a sign indicating the end of the b final /b watch b is unnecessary /b because it is day, nevertheless, that sign is useful., b What is the practical ramification /b of this sign? It is relevant b to one who recites /b i Shema /i b while lying in a dark house, /b who cannot see the dawn and b who does not know when the time for reciting i Shema /i /b arrives. That person is provided with a sign that b when a woman speaks with her husband and a baby nurses from its mother’s breast, /b the final watch of the night has ended and b he must rise and recite /b i Shema /i ., b Rav Yitzḥak bar Shmuel said in the name of Rav: The night consists of three watches, and over each and every watch the Holy One, Blessed be He sits and roars like a lion, /b because the Temple service was connected to the changing of these watches ( i Tosefot HaRosh /i ), b and says: “Woe to Me, that due to their sins I destroyed My house, burned My Temple and exiled them among the nations of the world.” /b ,Incidental to the mention of the elevated significance of the night watches, the Gemara cites a related story: b It was taught /b in a i baraita /i that b Rabbi Yosei said: I was once walking along the road when I entered /b the b ruins /b of an old, abandoned building b among the ruins of Jerusalem /b in order b to pray. /b I noticed that b Elijah, of blessed memory, came and guarded the entrance for me and waited at the entrance until I finished my prayer. When I finished praying /b and exited the ruin, Elijah b said to me, /b deferentially as one would address a Rabbi: b Greetings to you, my Rabbi. I answered him: Greetings to you, my Rabbi, my teacher. And /b Elijah b said to me: My son, why did you enter this ruin? I said to him: /b In order b to pray. And /b Elijah b said to me: You should have prayed on the road. And I said to him: /b I was unable to pray along the road, because b I was afraid that I might be interrupted by travelers /b and would be unable to focus. Elijah b said to me: You should have recited the abbreviated prayer /b instituted for just such circumstances.,Rabbi Yosei concluded: b At that time, /b from that brief exchange, b I learned from him, three things: I learned that one may not enter a ruin; and I learned /b that one need not enter a building to pray, but b he may pray along the road; and I learned that one who prays along the road recites an abbreviated prayer /b so that he may maintain his focus., b And /b after this introduction, Elijah b said to me: What voice did you hear in that ruin? /b br b I responded: I heard a Heavenly voice, /b like an echo of that roar of the Holy One, Blessed be He (Maharsha), b cooing like a dove and saying: Woe to the children, due to whose sins I destroyed My house, burned My Temple, and exiled them among the nations. /b br b And /b Elijah b said to me: /b By b your life and by your head, not only /b did that voice b cry out in that moment, but it cries out three times each and every day. Moreover, /b any time that God’s greatness is evoked, such as b when Israel enters synagogues and study halls and answers /b in the i kaddish /i prayer, b May His great name be blessed, the Holy One, Blessed be He, shakes His head and says: Happy is the king who is thus praised in his house. /b When the Temple stood, this praise was recited there, but now: b How /b great is the pain of b the father who exiled his children, and woe to the children who were exiled from their father’s table, /b as their pain only adds to that of their father (Rabbi Shem Tov ibn Shaprut)., b The Sages taught, for three reasons one may not enter a ruin: Because of suspicion /b of prostitution, b because /b the ruin is liable to b collapse, /b and b because of demons. /b Three separate reasons seem extraneous, so the Gemara asks: Why was the reason b because of suspicion /b necessary? b Let this /b i halakha /i b be derived because of collapse. /b |
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56. Anon., Exodus Rabbah, 15.16 (4th cent. CE - 9th cent. CE) Tagged with subjects: •samuel b. gedaliah (r.) •samuel b. iniya (r.) Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 143, 197| 15.16. דָּבָר אַחֵר, וַיֹּאמֶר ה' אֶל משֶׁה וְאֶל אַהֲרֹן בְּאֶרֶץ מִצְרַיִם לֵאמֹר, מָה הַקָּדוֹשׁ בָּרוּךְ הוּא עוֹשֶׂה בְּמִצְרַיִם בִּשְׁבִיל יִשְׂרָאֵל, אָמַר רַבִּי יִצְחָק נַפְחָא מָשָׁל לְמַטְרוֹנָה שֶׁהָיְתָה מְקַטְרֶגֶת לַמֶּלֶךְ, נְתָנָהּ בַּפִּילָקִי וְהָלַךְ לוֹ, הָיָה עִמָּהּ הַמֶּלֶךְ בַּפִּילָקִי אָמְרוּ לוֹ מָה אִכְפַּת לָךְ, אָמַר לָהֶם כָּל הַיָּמִים שֶׁאֲנִי עִמָּהּ אֵינָהּ נוֹטֶלֶת שֵׁם רָע, כָּךְ נִשְׁתַּעְבְּדוּ יִשְׂרָאֵל בְּמִצְרַיִם וְנִגְלָה הַקָּדוֹשׁ בָּרוּךְ הוּא כִּבְיָכוֹל עִמָּהֶם, שֶׁנֶּאֱמַר (בראשית מו, ד): אָנֹכִי אֵרֵד עִמְךָ מִצְרַיְמָה, וְכֵן בְּבָבֶל, שֶׁנֶּאֱמַר (ישעיה מג, יד): לְמַעַנְכֶם שִׁלַּחְתִּי בָבֶלָה, וְכֵן בְּמָדַי, שֶׁנֶּאֱמַר (ירמיה מט, לח): וְשַׂמְתִּי כִסְאִי בְּעֵילָם, וְאֵין עֵילָם אֶלָּא מָדַי, שֶׁנֶּאֱמַר (ישעיה כא, ב): עֲלִי עֵילָם צוּרִי מָדַי, בְּיָוָן הָיָה הַקָּדוֹשׁ בָּרוּךְ הוּא עִמָּהֶם, שֶׁנֶּאֱמַר (זכריה ט, יד): וַה' עֲלֵיהֶם יֵרָאֶה וְיָצָא כַבָּרָק חִצּוֹ. אָמְרוּ לוֹ לְהַקָּדוֹשׁ בָּרוּךְ הוּא כָּל כָּךְ לָמָּה, אָמַר לָהֶם כָּל הַיָּמִים שֶׁאֲנִי עִמָּהֶם אֵין נוֹטְלִין שֵׁם רָע, בְּמִצְרַיִם הָיִיתִי עִמָּהֶם וְנִמְצֵאת שְׁלֵמָה, שֶׁנֶּאֱמַר (שיר השירים ד, יב): גַּן נָעוּל אֲחוֹתִי כַלָּה. בְּבָבֶל הָיִיתִי עִמָּהֶם וְנִמְצֵאת שְׁלֵמָה, שֶׁנֶּאֱמַר (דניאל ג, יז): הֵן אִיתַי אֱלָהָנָא דִי אֲנַחְנָא פָלְחִין. בְּמָדַי הָיִיתִי עִמָּהֶם וְנִמְצֵאת שְׁלֵמָה, שֶׁנֶּאֱמַר (אסתר ג, ב): וּמָרְדֳּכַי לֹא יִכְרַע וְלֹא יִשְׁתַּחֲוֶה. בְּיָוָן לֹא כָּתְבוּ עַל קֶרֶן הַשּׁוֹר שֶׁאֵין לָהֶם חֵלֶק בֵּאלֹהֵי יִשְׂרָאֵל. בֶּאֱדוֹם אִם הַקָּדוֹשׁ בָּרוּךְ הוּא יֹאמַר הֵן מִי יֹאמַר לָאו, שֶׁנֶּאֱמַר (ישעיה סג, א): מִי זֶה בָּא מֵאֱדוֹם. אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָן מָשָׁל לְעָשִׁיר שֶׁיָּצָא בִּשְׁעַת הַקָּיִץ, הָיוּ אֲנָשִׁים אוֹמְרִים בַּגֹּרֶן הוּא, מֶה עָשָׂה, נִכְנַס וּבְיָדוֹ פְּרָכִיל שֶׁל עֲנָבִים, כְּדֵי שֶׁיֵּדְעוּ הַכֹּל שֶׁבָּא מִן הַכֶּרֶם. כָּךְ הָעוֹבְדֵי כּוֹכָבִים אָמְרוּ לָהֶם לְיִשְׂרָאֵל הֵיכָן אֱלֹהֵיכֶם, שֶׁנֶּאֱמַר (דברים לב, לז): אֵי אֱלֹהֵימוֹ, (ישעיה מז, ח): וְעַתָּה שִׁמְעִי נָא זֹאת עֲדִינָה הַיּוֹשֶׁבֶת לָבֶטַח וגו', מַה הַקָּדוֹשׁ בָּרוּךְ הוּא עָתִיד לַעֲשׂוֹת לָהּ (דברים לב, מב): אַשְׁכִּיר חִצַּי מִדָּם, וְלֹא זֹאת בִּלְבָד אֶלָּא שֶׁעָתִיד לְדָרְכָן, שֶׁנֶּאֱמַר (ישעיה סג, ג): פּוּרָה דָרַכְתִּי לְבַדִּי, וְהוּא עָתִיד לִדְרֹךְ בְּמִנְעָלוֹ לְכָל גְּדוֹלֵי אֱדוֹם, שֶׁנֶּאֱמַר (תהלים ס, י): עַל אֱדוֹם אַשְׁלִיךְ נַעֲלִי. | |
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| 57. Anon., Midrash Psalms, 8.4, 91.3, 114.3 (4th cent. CE - 9th cent. CE) Tagged with subjects: •samuel b. naḥman (r.) •r. samuel b. r. isaac Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 330, 386; Levine (2005), The Ancient Synagogue, The First Thousand Years, 474 |
58. Anon., Numbers Rabba, 4.1, 12.3, 17.3 (4th cent. CE - 9th cent. CE) Tagged with subjects: •samuel b. naḥman (r.) •r. samuel b. r. isaac Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 341, 386; Levine (2005), The Ancient Synagogue, The First Thousand Years, 474| 4.1. וַיֹּאמֶר ה' אֶל משֶׁה פְּקֹד כָּל בְּכֹר זָכָר לִבְנֵי יִשְׂרָאֵל וגו' (במדבר ג, מ), הֲדָא הוּא דִכְתִיב (ישעיה מג, ד): מֵאֲשֶׁר יָקַרְתָּ בְעֵינַי נִכְבַּדְתָּ וגו', אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְיַעֲקֹב, יַעֲקֹב הַרְבֵּה אַתְּ יָקָר בְּעֵינַי שֶׁכִּבְיָכוֹל קָבַעְתִּי אִיקוֹנִים שֶׁלְךָ בְּכִסְאִי, וּבְשִׁמְךָ הַמַּלְאָכִים מְקַלְסִין אוֹתִי וְאוֹמְרִים (תהלים מא, יד): בָּרוּךְ ה' אֱלֹהֵי יִשְׂרָאֵל מֵהָעוֹלָם וְעַד הָעוֹלָם, הֱוֵי: מֵאֲשֶׁר יָקַרְתָּ בְעֵינַי נִכְבַּדְתָּ וגו'. דָּבָר אַחֵר, מֵאֲשֶׁר יָקַרְתָּ בְעֵינַי נִכְבַּדְתָּ, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְיַעֲקֹב הַרְבֵּה יָקָר אַתְּ בְּעֵינַי, שֶׁכִּבְיָכוֹל אֲנִי וּמַלְאֲכֵי הַשָּׁרֵת שֶׁלִּי יָצְאוּ לִקְרָאתְךָ בְּצֵאתְךָ לֵילֵךְ לְפַדַּן אֲרָם וּבְבִיאָתְךָ. בְּשָׁעָה שֶׁיָּצָאתָ מַה כְּתִיב (בראשית כח, י יג): וַיֵּצֵא יַעֲקֹב וגו' וַיִּפְגַע בַּמָּקוֹם וגו' וַיַּחֲלֹם וְהִנֵּה סֻלָּם וגו' וְהִנֵּה ה' נִצָּב עָלָיו וגו'. אָמַר רַבִּי הוֹשַׁעְיָא אַשְׁרֵי יְלוּד אִשָּׁה שֶׁכָּךְ רָאָה הַמֶּלֶךְ וּפָמַלְיָא שֶׁלּוֹ נִצָּבִים עָלָיו וּמְשַׁמְּרִים אוֹתוֹ. וּמִנַּיִן בְּבִיאָתוֹ שֶׁנֶּאֱמַר (בראשית לב, ב): וְיַעֲקֹב הָלַךְ לְדַרְכּוֹ וגו', הֲרֵי הַמַּלְאָכִים. הַשְּׁכִינָה מִנַּיִן, שֶׁנֶּאֱמַר (בראשית לה, ט): וַיֵּרָא אֱלֹהִים אֶל יַעֲקֹב עוֹד בְּבֹאוֹ וגו', הֱוֵי: מֵאֲשֶׁר יָקַרְתָּ בְעֵינַי נִכְבַּדְתָּ. דָּבָר אַחֵר, מֵאֲשֶׁר יָקַרְתָּ בְעֵינַי וגו', אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא יָקָר אַתְּ בְּעֵינַי, שֶׁלְּכָל אֻמּוֹת הָעוֹלָם לֹא נָתַתִּי מִנְיָן וּלְךָ נָתַתִּי מִנְיָן, מָשָׁל לְמֶלֶךְ שֶׁהָיוּ לוֹ גְּרָנוֹת הַרְבֵּה וְהָיוּ כֻּלָּם טִנּוֹפוֹת וּמְלֵאוֹת זוּנִים, וְלֹא דִּקְדֵּק בְּמִנְיָנָן, וְהָיָה לוֹ גֹּרֶן אַחַת רָאָה אוֹתָהּ נָאָה, אָמַר לְבֶן בֵּיתוֹ אוֹתָן הַגְּרָנוֹת טִנּוֹפוֹת וּמְלֵאוֹת זוּנִים לְפִיכָךְ אַל תְּדַקְדֵּק בְּמִנְיָנָם, אֲבָל זֶה דַּע כַּמָּה כּוֹרִים יֵשׁ בּוֹ, כַּמָּה שַׂקִּים, כַּמָּה מוֹדִיאוֹת יֵשׁ בּוֹ. כָּךְ הַמֶּלֶךְ זֶה מֶלֶךְ מַלְכֵי הַמְּלָכִים הַקָּדוֹשׁ בָּרוּךְ הוּא, וְהַגֹּרֶן אֵלּוּ יִשְׂרָאֵל (ישעיה כא, י): מְדֻשָׁתִי וּבֶן גָּרְנִי, וְכֵן הוּא אוֹמֵר (ירמיה ב, ג): קֹדֶשׁ יִשְׂרָאֵל לַה' רֵאשִׁית תְּבוּאָתֹה. וּבֶן בֵּיתוֹ זֶה משֶׁה, שֶׁנֶּאֱמַר (במדבר יב, ז): לֹא כֵן עַבְדִּי משֶׁה בְּכָל בֵּיתִי נֶאֱמָן הוּא, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה, הָעוֹבְדֵי כּוֹכָבִים טִנּוֹפוֹת הֵן, שֶׁנֶּאֱמַר (ישעיה לג, יב): וְהָיוּ עַמִּים מִשְׂרְפוֹת שִׂיד קוֹצִים כְּסוּחִים וגו', לְפִיכָךְ אַל תְּדַקְדֵּק בְּמִנְיָנָם, אֲבָל יִשְׂרָאֵל צַדִּיקִים הֵם, כֻּלָּם חִטִּים אַגּוּדֵיהֶם, שֶׁנֶּאֱמַר (ישעיה ס, כא): וְעַמֵּךְ כֻּלָּם צַדִּיקִים, וְכֵן הוּא אוֹמֵר (שיר השירים ד, ז): כֻּלָּךְ יָפָה רַעְיָתִי וּמוּם אֵין בָּךְ, לְכָךְ דַּקְדֵּק בְּמִנְיָנָם שֶׁל יִשְׂרָאֵל, כָּךְ עָשָׂה משֶׁה מָנָה אוֹתָם כַּמָּה כּוֹרִין יֵשׁ בּוֹ, שֶׁנֶּאֱמַר (במדבר א, ב): שְׂאוּ אֶת רֹאשׁ כָּל עֲדַת בְּנֵי יִשְׂרָאֵל, כַּמָּה שַׂקִּים, (שיר השירים ב, ד): וּצְבָאוֹ וּפְקוּדֵיהֶם, כַּמָּה מִדּוֹת, שֶׁנֶּאֱמַר: פְּקֹד כָּל זָכָר וגו'. 4.1. וְלָקַחְתָּ חֲמֵשֶׁת חֲמֵשֶׁת שְׁקָלִים וגו' (במדבר ג, מז), אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא אַתֶּם מְכַרְתֶּם בְּכוֹרָהּ שֶׁל רָחֵל, זֶה יוֹסֵף (בראשית לז, כח). בְּעֶשְׂרִים כֶּסֶף, שֶׁהֵם חֲמִשָׁה שְׁקָלִים, לְפִיכָךְ יִהְיֶה כָּל אֶחָד וְאֶחָד מִכֶּם פּוֹדֶה בְּנוֹ הַבְּכוֹר חֲמִשָּׁה סְלָעִים בְּמָנֶה צוֹרִי. (במדבר ג, מח): וְנָתַתָּה הַכֶּסֶף לְאַהֲרֹן וּלְבָנָיו פְּדוּיֵי הָעֹדְפִים בָּהֶם, כְּשֵׁם שֶׁנִּתְּנוּ הַלְוִיִּם לְאַהֲרֹן וּלְבָנָיו, דִּכְתִיב (במדבר ג, ט): וְנָתַתָּה אֶת הַלְוִיִּם לְאַהֲרֹן וּלְבָנָיו נְתוּנִם נְתוּנִם הֵמָּה לוֹ מֵאֵת בְּנֵי יִשְׂרָאֵל, כָּךְ נִתַּן לוֹ כֶּסֶף הַפִּדְיוֹן שֶׁהָיָה בִּמְקוֹם לְוִיִּם. (במדבר ג, מט): וַיִקַּח משֶׁה אֵת כֶּסֶף הַפִּדְיוֹם וגו', כֵּיצַד עָשָׂה לָהֶם, רַבִּי יְהוּדָה וְרַבִּי נְחֶמְיָה, רַבִּי יְהוּדָה אוֹמֵר כָּךְ עָשָׂה כָּתַב עַל עֶשְׂרִים וּשְׁנַיִם אֶלֶף פְּתָקִין לֵוִי לֵוִי וְנָתַן בְּקַלְפֵּי, וְעוֹד עַל מָאתַיִם וְשִׁבְעִים וּשְׁלשָׁה פְּתָקִין כָּתַב חֲמִשָּׁה סְלָעִים חֲמִשָּׁה סְלָעִים וְנָתַן בְּקַלְפֵּי וְעֵרְבָן, וְהָיָה אָבִיו שֶׁל בְּכוֹר פּוֹשֵׁט יָדוֹ בַּקַּלְפֵּי אִם עָלָה בְּיָדוֹ פֶּתֶק כְּתָב בֶּן לֵוִי, הָיָה אוֹמֵר לוֹ כְּבָר פְּדָאֲךָ בֶּן לֵוִי, וּמִי שֶׁעָלָה בְּיָדוֹ פֶּתֶק שֶׁל חֲמִשָּׁה סְלָעִים הָיָה משֶׁה אוֹמֵר לוֹ תֵּן חֲמִשָּׁה סְלָעִים שֶׁאַתָּה חַיָּב, וְכֵן עָשׂוּ כֻלָּם. וְרַבִּי נְחֶמְיָה אוֹמֵר אִם כֵּן יָכוֹל הוּא לָדוּן עִמּוֹ וְלוֹמַר לוֹ לֹא הֵימָךְ לוֹמַר לִתֵּן חֲמִשָּׁה סְלָעִים הֲרֵי נִתְמַצּוּ כָּל הַפְּתָקִין שֶׁכָּתוּב עֲלֵיהֶן לֵוִי לֵוִי, אִם אֲנִי נוֹתֵן יָדִי מָה עוֹלֶה בְּיָדִי לֹא פְּתָקִין שֶׁל חֲמִשָּׁה סְלָעִים, מִי אוֹמֵר לִי שֶׁאִם הָיָה שָׁם פֶּתֶק שֶׁל לֵוִי לֵוִי שֶׁלֹא זָכִיתִי בּוֹ, אֶלָּא כָּךְ עָשָׂה כָּתַב עַל עֶשְׂרִים וּשְׁנַיִם אֶלֶף וּמָאתַיִם וְשִׁבְעִים וּשְׁלשָׁה פְּתָקִין לֵוִי לֵוִי, וְעַל מָאתַים וְשִׁבְעִים וּשְׁלשָׁה חֲמִשָּׁה סְלָעִים, בָּאוּ וְנָתְנוּ יָדָן וּמִי שֶׁהָיָה עוֹלֶה בְּיָדוֹ חֲמִשָּׁה סְלָעִים, אִם הָיָה בָּא לוֹמַר לוֹ כְּלוּם, הָיָה מְשִׁיבוֹ משֶׁה, אִלּוּ זָכִיתָ לֹא הָיָה שָׁם פֶּתֶק לֵוִי לֵוִי, אֶלָּא שֶׁאַתְּ חַיָּב מִן הַשָּׁמַיִם, בְּאוֹתָהּ שָׁעָה הָיָה נוֹתֵן. 12.3. וַיְהִי בְּיוֹם כַּלּוֹת וגו', הֲדָא הוּא דִכְתִיב (תהלים צא, א): ישֵׁב בְּסֵתֶר עֶלְיוֹן. אָמַר רַב הוּנָא בְשֵׁם רַב אִידֵי, מִי אָמַר הַמִּזְמוֹר הַזֶּה, הָיִינוּ סְבוּרִים שֶׁבָּא שְׁלֹמֹה וַאֲמָרוֹ, וְלֹא אֲמָרוֹ אֶלָּא משֶׁה, הֲדָא הוּא דִכְתִיב: ישֵׁב בְּסֵתֶר עֶלְיוֹן, זֶה משֶׁה שֶׁיָּשַׁב בְּסֵתֶר עֶלְיוֹן, שֶׁנִּכְנַס בְּתוֹךְ הֶעָנָן שֶׁהוּא סֵתֶר עֶלְיוֹן, כְּמָה דְתֵימָא (איוב כב, יד): עָבִים סֵתֶר לוֹ. וְכֵן כָּתוּב (שמות כד, יח): וַיָּבֹא משֶׁה בְּתוֹךְ הֶעָנָן, (תהלים צא, א): בְּצֵל שַׁדַּי יִתְלוֹנָן, שֶׁלָּן שָׁם לִינוֹת הַרְבֵּה, שֶׁנֶּאֱמַר (שמות לד, כח): וַיְהִי שָׁם עִם ה' אַרְבָּעִים יוֹם וְאַרְבָּעִים לַיְלָה, וְהוּא אָמַר (תהלים צא ב): אֹמַר לַה' מַחְסִי וגו'. דָּבָר אַחֵר, ישֵׁב בְּסֵתֶר עֶלְיוֹן וגו', אָמַר רַבִּי יְהוּדָה בַּר סִימוֹן בְּשֵׁם רַבִּי יוֹחָנָן, שְׁלשָׁה דְבָרִים שָׁמַע משֶׁה מִן הַקָּדוֹשׁ בָּרוּךְ הוּא וְהִרְתִּיעַ לַאֲחוֹרָיו, כֵּיוָן שֶׁאָמַר לוֹ (שמות ל, יב): וְנָתְנוּ אִישׁ כֹּפֶר נַפְשׁוֹ, אָמַר משֶׁה מִי יוּכַל לִתֵּן כֹּפֶר נַפְשׁוֹ, (איוב ב, ד): עוֹר בְּעַד עוֹר וְכֹל אֲשֶׁר לָאִישׁ יִתֵּן בְּעַד נַפְשׁוֹ, וַעֲדַיִן אֵינוֹ מַגִיעַ, שֶׁנֶּאֱמַר (תהלים מט, ח ט): אָח לֹא פָדֹה יִפְדֶה אִישׁ לֹא יִתֵּן לֵאלֹהִים כָּפְרוֹ וְיֵקַר פִּדְיוֹן נַפְשָׁם, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא אֵינִי מְבַקֵּשׁ לְפִי כֹּחִי אֶלָּא לְפִי כֹּחָן (שמות ל, יג): זֶה יִתְּנוּ. אָמַר רַבִּי מֵאִיר נָטַל הַקָּדוֹשׁ בָּרוּךְ הוּא כְּמִין מַטְבֵּע שֶׁל אֵשׁ מִתַּחַת כִּסֵּא הַכָּבוֹד וְהֶרְאָה לוֹ לְמשֶׁה זֶה יִתְּנוּ, כָּזֶה יִתְּנוּ. וְכֵן בְּשָׁעָה שֶׁאָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא (במדבר כח, ב): צַו אֶת בְּנֵי יִשְׂרָאֵל וגו' אֶת קָרְבָּנִי לַחְמִי לְאִשַּׁי, אָמַר משֶׁה מִי יוּכַל לְהַסְפִּיק לוֹ קָרְבָּנוֹת, אִם אָנוּ מַקְרִיבִין לְפָנָיו כָּל חַיְתוֹ שָׂדָי וְעוֹרְכִין כָּל עֲצֵי לְבָנוֹן, אֵינוֹ מַסְפִּיק לוֹ, שֶׁנֶּאֱמַר (ישעיה מ, טז): וּלְבָנוֹן אֵין דֵּי בָּעֵר וְחַיָּתוֹ אֵין דֵּי עוֹלָה. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא אֵינִי מְבַקֵּשׁ לְפִי כֹּחִי אֶלָּא לְפִי כֹּחָן (במדבר כח, ג): וְאָמַרְתָּ לָהֶם זֶה הָאִשֶּׁה וגו', וְלֹא שְׁנֵיהֶם בְּבַת אַחַת, אֶלָּא (במדבר כח, ד): אֶת הַכֶּבֶשׂ אֶחָד תַּעֲשֶׂה בַבֹּקֶר וגו'. וְכֵן בְּשָׁעָה שֶׁאָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא (שמות כה, ח): וְעָשׂוּ לִי מִקְדָּשׁ וְשָׁכַנְתִּי בְּתוֹכָם, אָמַר משֶׁה מִי יוּכַל לַעֲשׂוֹת לוֹ מִקְדָּשׁ שֶׁיִּשְׁרֶה בְּתוֹכוֹ, (מלכים א ח, כז): הִנֵּה הַשָּׁמַיִם וּשְׁמֵי הַשָּׁמַיִם לֹא יְכַלְכְּלוּךָ וגו', וְאוֹמֵר (ירמיה כג, כד): הֲלֹא אֶת הַשָּׁמַיִם וְאֶת הָאָרֶץ אֲנִי מָלֵא וגו', וְאוֹמֵר (ישעיה סו, א): הַשָּׁמַיִם כִּסְאִי וְהָאָרֶץ הֲדֹם רַגְלָי וגו'. אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא אֵינִי מְבַקֵּשׁ, לְפִי כֹּחִי אֶלָּא לְפִי כֹּחָן, כְּשֶׁאֲנִי מְבַקֵּשׁ כָּל הָעוֹלָם כֻּלּוֹ אֵינוֹ יָכוֹל לְהַחֲזִיק כְּבוֹדִי וְלֹא שֶׁמֶשׁ אֶחָד מִשֶּׁלִּי, אֶלָּא אֲנִי אֵינִי מְבַקֵּשׁ מִיָּדְךָ אֶלָּא עֶשְׂרִים בַּדָּרוֹם וְעֶשְׂרִים בַּצָּפוֹן וּשְׁמוֹנֶה בַּמַּעֲרָב. לְכָךְ משֶׁה אָמַר: ישֵׁב בְּסֵתֶר עֶלְיוֹן, הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁהוּא יוֹשֵׁב בְּסִתְרוֹ שֶׁל עוֹלָם הוּא רוֹאֶה אֶת הַכֹּל וְאֵינוֹ נִרְאֶה, הוּא נִתְאַוָּה לָלוּן בְּצִלֵּנוּ. אָמַר רַבִּי פְּרוֹזְדָק בַּר נַחֲשָׁא בְּשֵׁם רַבִּי יְהוּדָה בְּרַבִּי סִימוֹן שַׁדַּי נִתְלוֹנֵן בַּצֵּל שֶׁעָשָׂה לְךָ בְּצַלְאֵל, זֶה הַמִּשְׁכָּן, הֱוֵי: בְּצֵל שַׁדַּי יִתְלוֹנָן. (תהלים צא, ב): אֹמַר לַה' מַחְסִי, שִׁיר זֶה שֶׁל פְּגָעִים, אָמַר משֶׁה בְּשָׁעָה שֶׁהָיָה עוֹלֶה לָהָר, שֶׁהָיָה מִתְיָרֵא מִן הַמַּזִּיקִין, מַהוּ אֹמַר לַה' מַחְסִי, אֲגָנָתִי, (תהלים צא, ב): וּמְצוּדָתִי קַסְטְרָא דִידִי, (תהלים צא, ב): אֱלֹהַי אֶבְטַח בּוֹ, שֶׁבִּשְׁמוֹ אֲנִי מַבְרִיחַ אֶת הַמַּזִּיקִין וְאֶת מַלְאֲכֵי חַבָּלָה. (תהלים צא, ג): כִּי הוּא יַצִּילְךָ, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא בִּי בָּטַחְתָּ, אֲנִי עוֹמֵד לְךָ, כִּי הוּא יַצִּילְךָ וגו' (תהלים צא, ב): מִפַּח יָקוּשׁ, מִמְּצַדְתָּא דְּצַיָּידָא. (תהלים צא, ב): מִדֶּבֶר הַוּוֹת, מִדֶּבֶר שֶׁהוּא מֵבִיא הַוּוֹת בָּעוֹלָם. (תהלים צא, ד): בְּאֶבְרָתוֹ יָסֶךְ לָךְ, מַהוּ בְּאֶבְרָתוֹ יָסֶךְ לָךְ, בִּזְכוּת הַתּוֹרָה שֶׁנִּתְּנָה מִימִינוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁנֶּאֱמַר (דברים לג, ב): מִימִינוֹ אֵשׁ דָּת לָמוֹ. (תהלים צא, ב): וְתַחַת כְּנָפָיו תֶּחְסֶה, מִי שֶׁבָּא לַחֲסוֹת תַּחַת כְּנָפָיו שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, הוּא לוֹ צִנָּה וְסוֹחֵרָה שֶׁל אֱמֶת, מַהוּ צִנָּה וְסֹחֵרָה אֲמִתּוֹ, אָמַר רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא זַיִן אֲנִי עוֹשֶׂה לְכָל מִי שֶׁהוּא סוֹחֵר בַּאֲמִתָּהּ שֶׁל תּוֹרָה. אָמַר רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי אֲמִתָּהּ שֶׁל תּוֹרָה זַיִן הוּא לִבְעָלֶיהָ. אָמַר רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי זַיִּן נָתַן הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל בְּסִינַי וְשֵׁם הַמְפֹרָשׁ כָּתוּב עָלָיו (תהלים צא, ה): לֹא תִירָא מִפַּחַד לָיְלָה, מִן אַגְרַת בַּת מַחֲלַת וּמֶרְכַּבְתָּהּ, וְלֹא מִכָּל הַמַּזִּיקִים הַמּוֹשְׁלִים בַּלַּיְלָה, (תהלים צא, ה): מֵחֵץ יָעוּף יוֹמָם, אָמַר רַבִּי בֶּרֶכְיָה יֵשׁ מַזִּיק שֶׁהוּא פּוֹרֵחַ בָּאֲוִיר כָּעוֹף וְקוֹשֵׁט כַּחֵץ, וּמִי יַצִּילְךָ מִמֶּנּוּ שִׁלּוּחַ הַקֵּן, שֶׁכֵּן כְּתִיב לְמַעְלָה: כִּי הוּא יַצִּילְךָ מִפַּח יָקוּשׁ, אֵין פַּח אֶלָּא צִפּוֹר, כָּעִנְיָן שֶׁנֶּאֱמַר (עמוס ג, ה): הֲתִפֹּל צִפּוֹר עַל פַּח הָאָרֶץ, וּכְתִיב (דברים כב, ו ז): כִּי יִקָּרֵא קַן צִפּוֹר לְפָנֶיךָ וגו' שַׁלֵּחַ תְּשַׁלַּח וגו'. (תהלים צא, ו): מִדֶּבֶר בָּאֹפֶל יַהֲלֹךְ, מִי שֶׁמַּעֲשָׂיו בָּאֹפֶל הַדֶּבֶר שׁוֹלֵט בּוֹ, וְכֵן הוּא אוֹמֵר (חבקוק ג, ה): לְפָנָיו יֵלֵךְ דָּבֶר וְיֵצֵא רֶשֶׁף לְרַגְלָיו, אַף כָּאן הוּא אוֹמֵר (תהלים צא, ה): מִקֶּטֶב יָשׁוּד צָהֳרָיִם, רַבָּנָן אָמְרִין שֵׁד הוּא וְלָמָּה קָרֵי לֵיהּ קֶטֶב, רַבִּי אַבָּא בַּר כַּהֲנָא אָמַר דְּהוּא בָּזֵא סוּגְיָא דְּיוֹמָא מִן רָאשֵׁיהוֹן דְּאַרְבַּע עַד סוֹפֵיהוֹן דְּתֵשַׁע. רַבִּי לֵוִי אָמַר דְּהוּא בָּזֵז סוּגְיָא דְטִהֲרָא מִן סוֹפֵיהוֹן דְאַרְבַּע עַד רָאשֵׁיהוֹן דְּתֵשַׁע, וְאֵינוֹ שׁוֹלֵט לֹא בַצֵּל וְלֹא בַחַמָּה אֶלָּא בֵּין הַצֵּל לַחַמָּה, רֹאשׁוֹ דּוֹמֶה לָעֵגֶל וְקֶרֶן אֶחָד יוֹצְאָה בְּתוֹךְ מִצְחוֹ וְהוּא מִתְגַּלְגֵל כַּכָּד. אָמַר רַב הוּנָא בְּשֵׁם רַבִּי יוֹסֵף קֶטֶב מְרִירִי עָשׂוּי קְלִפִּין קְלִפִּין, שְׂעָרוֹת שְׂעָרוֹת, עֵינַיִם עֵינַיִם. אָמַר רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ וְעַיִן אַחַת קְבוּעָה לוֹ בְּלִבּוֹ, וְכָל מִי שֶׁהוּא רוֹאֶה אוֹתוֹ אֵין לוֹ חַיִּים מֵעוֹלָם בֵּין אָדָם בֵּין בְּהֵמָה, וְכָל מִי שֶׁהוּא רוֹאֶה אוֹתוֹ נוֹפֵל וָמֵת. וּמְרִירִי שׁוֹלֵט מִשִּׁבְעָה עָשָׂר בְּתַמּוּז וְעַד תִּשְׁעָה בְּאָב. חִזְקִיָּה רָאָה אוֹתוֹ וְנָפַל עַל פָּנָיו וָמֵת. אָמַר רַבִּי פִּינְחָס הַכֹּהֵן מַעֲשֶׂה בְּאֶחָד שֶׁרָאָה אוֹתוֹ וְנִכְפָּה עַל פָּנָיו, אָמְרוּ יְהוּדָה בֶּן רַבִּי שְׁמוּאֵל רָאָה וְלֹא נָפַל, אָמְרוּ אַף עַל פִּי כֵן מֵת. רַבִּי אַבָּהוּ הֲוָה יָתֵיב פָּשֵׁיט בַּחֲדָא כְּנִשְׁתָּא מִדּוּכְתָּא דְּקֵסָרִין, חָמָא חַד פַּאֲרֵי בָּתַר חַבְרֵיהּ וּבִידֵיהּ חַד קָטוֹ בָּעֵי דְּיִמְחִינֵיהּ בָּהּ, חָמָא חַד מַזִּיק פָּארֵי בַּתְרֵיהּ וּבִידֵיהּ חַד קְטוּ דְּפַרְזָל. נְפַק רַבִּי אַבָּהוּ וּפָארֵי בַּתְרֵיהּ, אֲמַר לֵיהּ לָא תִמְחִינֵיהּ דִּלְמָא הוּא מָיֵת. אֲמַר לֵיהּ רַבִּי מִן הֲדָא הוּא מָיְתָא, אֲמַר לֵיהּ הָא מַזִּיקָא פָּארֵי בַּתְרָךְ וּבִידֵיהּ קְטוּתָא דְּפַרְזְלָא, אַתְּ מָחֵי לֵהּ בַּהֲדָהּ וְהוּא מָחֵי לֵהּ בְּהַהִיא וְהוּא מָיֵת. רַבִּי יוֹחָנָן הֲוָה מְפַקֵּד לְסָפְרַיָא וּלְמַתְנְיָנַיָּא בְּאִלֵּין יוֹמַיָּא דְּלָא יֶהֱווֹן טָעֲנִין עַרְקָא עַל מֵינוֹקַיָא. רַבִּי שְׁמוּאֵל בַּר רַב יִצְחָק הֲוָה מְפַקֵּד לְסָפְרַיָא וּלְמַתְנְיָנַיָּא בְּאִלֵּין יוֹמַיָא דְּיֶהֱווֹן מְפַטְרִין טַלַּיָּא בְּאַרְבַּע שָׁעִין, (תהלים צא, ז): יִפֹּל מִצִּדְךָ וגו', רַב יִצְחָק אָמַר הַיָּד שֶׁהִיא שׁוֹלֶטֶת עַל מִצְוָה אֶחָת, זוֹ מִצְוַת תְּפִלִּין, כְּתִיב בָּהּ: יִפֹּל מִצִּדְךָ אֶלֶף, שֶׁנִּמְסַר לָהּ אֶלֶף מַלְאָכִים לְשָׁמְרוֹ, אֲבָל הַיָּמִין שֶׁהִיא שׁוֹלֶטֶת בְּמִצְווֹת הַרְבֵּה, וּרְבָבָה מִימִינֶךָ, רְבָבוֹת שֶׁל מַלְאָכִים נִמְסָרִים לָהּ. אָמַר רַבִּי חֲנִינָא בֶּן רַבִּי אַבָּהוּ, אֵינוֹ אוֹמֵר יִמָּסְרוּ לָךְ, אֶלָּא יִפֹּל, אִם בָּאִים אֶלֶף מַזִּיקִים הֵם נוֹפְלִים מִן הַצַּד שֶׁהִיא שׁוֹלֶטֶת עַל מִצְוָה אַחַת, וְאִם בָּאִים הֵם רִבּוֹא מַזִּיקִין הֵם נוֹפְלִים לִפְנֵי הַצַּד שֶׁהִיא שׁוֹלֶטֶת בְּמִצְווֹת הַרְבֵּה. בְּנֹהַג שֶׁבָּעוֹלָם אָדָם נִמְסַר לְאֶלֶף אִישׁ עָלָיו לָזוּן אוֹתָם, לָמָּה, שֶׁהֵן מוּסָרִין לוֹ לְשָׁמְרוֹ, וְהַקָּדוֹשׁ בָּרוּךְ הוּא מוֹסֵר לָאָדָם הַזֶּה אֶלֶף מַלְאָכִים מִשְֹּׂמֹאלוֹ וְרִבּוֹא מִימִינוֹ לְטוֹבָתוֹ וּלְשָׁמְרוֹ, אֵלֶיךָ לֹא יִגָּשׁ, שֶׁתָּזוּן אוֹתָם, (תהלים צא, ח): רַק בְּעֵינֶיךָ תַבִּיט שַׁלְוָתְךָ, (תהלים צא, ח): וְשִׁלּוּמַת רְשָׁעִים תִּרְאֶה, מַה שֶּׁיְשַׁלֵּם הַקָּדוֹשׁ בָּרוּךְ הוּא לָרְשָׁעִים כְּמַעֲשֵׂיהֶם תִּרְאֶה, (תהלים צא, ט): כִּי אַתָּה ה' מַחְסִי וגו', אָמַר רַבִּי חֲנִינָא אָמְרוּ יִשְׂרָאֵל, הַקָּדוֹשׁ בָּרוּךְ הוּא, אַתָּה נוֹתֵן אֶת הַתּוֹרָה בַּתַּחְתּוֹנִים אֶצְלֵנוּ, וּשְׁכִינָתְךָ תַּשְׁרֶה בָּעֶלְיוֹנִים, הֲדָא הוּא דִכְתִיב: כִּי אַתָּה ה' מַחְסִי, שֶׁנָּתַתָּ לִי תּוֹרָתְךָ, וְעֶלְיוֹן שַׂמְתָּ מְעוֹנֶךָ, וְאַתָּה שַׂמְתָּ מְעוֹנְךָ בָּעֶלְיוֹנִים, (תהלים צא, י): לֹא תְאֻנֶּה אֵלֶיךָ רָעָה, כְּמָה דְתֵימָא (משלי יב, כא): לֹא יְאֻנֶּה לַצַּדִּיק כָּל אָוֶן, (תהלים צא, י): וְנֶגַע לֹא יִקְרַב בְּאָהֳלֶךָ, אָמַר רַבִּי יוֹחָנָן, עַד שֶׁלֹא הוּקַם הַמִּשְׁכָּן הָיוּ הַמַּזִּיקִין מִתְגָּרִין בָּעוֹלָם לַבְּרִיּוֹת, וּמִשֶּׁהוּקַם הַמִּשְׁכָּן שֶׁשָּׁרָה הַשְּׁכִינָה לְמַטָּה, כָּלוּ הַמַּזִּיקִין מִן הָעוֹלָם, הֲדָא הוּא דִכְתִיב: וְנֶגַע לֹא יִקְרַב בְּאָהֳלֶךָ, זֶה אֹהֶל מוֹעֵד. אָמַר רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ מַה לְּךָ אֵצֶל סֵפֶר תְּהִלִּים, וַהֲלֹא בִּמְקוֹמוֹ אֵינוֹ חָסֵר (במדבר ו, כד): יְבָרֶכְךָ ה' וְיִשְׁמְרֶךָ, מִן הַמַּזִּיקִין, אֵימָתַי, וַיְהִי בְּיוֹם כַּלּוֹת משֶׁה, מַהוּ בְּיוֹם כַּלּוֹת, שֶׁכָּלוּ הַמַּזִּיקִין מִן הָעוֹלָם. 17.3. דָּבָר אַחֵר, כִּי תָבֹאוּ אֶל אֶרֶץ מוֹשְׁבֹתֵיכֶם. אָמַר רַבִּי זַכַּאי דִּשְׁאָב אָמְרוּ יִשְׂרָאֵל לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, רִבּוֹנוֹ שֶׁל עוֹלָם בְּכָל מָקוֹם אַתָּה קוֹרֵא אוֹתָהּ אֶרֶץ כְּנַעַן, וְכָאן אֶרֶץ מוֹשְׁבֹתֵיכֶם, אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא, חַיֵּיכֶם נָתַתִּי אוֹתָהּ לְאַבְרָהָם לְיִצְחָק וּלְיַעֲקֹב, וְכֻלָּם מִן הַמִּקְרָא, וְהַבֵּן יוֹרֵשׁ אֶת הָאָב, לְכָךְ אֶרֶץ מוֹשְׁבֹתֵיכֶם, וְלָמָּה זָכָה כְּנַעַן שֶׁנִּקְרֵאת הָאָרֶץ עַל שְׁמוֹ, כֵּיוָן שֶׁשָּׁמַע שֶׁיִּשְׂרָאֵל בָּאִים, פָּצָה אֶת הַמָּקוֹם, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא אַתָּה פָּצִיתָה אֶת הַמָּקוֹם תִּקָּרֵא הָאָרֶץ עַל שִׁמְךָ, וְאֶתֵּן לְךָ אֶרֶץ יָפָה כְּאַרְצְךָ, וְאֵיזוֹ זוֹ אַפְרִיקֵי. מַה כְּתִיב לְמַעְלָה פָּרָשַׁת מְרַגְּלִים (במדבר יד, מד): וַיַּעְפִּלוּ לַעֲלוֹת, הֵבִיאוּ אֲפֵלָה עַל יוֹשְׁבֶיהָ, כֻּלָּם בַּאֲפֵלָה, (במדבר יד, מד): וַאֲרוֹן בְּרִית ה' וּמשֶׁה לֹא מָשׁוּ מִקֶּרֶב הַמַּחֲנֶה, שֶׁלֹא עָלוּ עִמָּהֶם. אָמַר לָהֶם משֶׁה כָּךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא אֵלַי (דברים א, מב): לֹא תַעֲלוּ וְלֹא תִלָּחֲמוּ כִּי אֵינֶנִּי בְּקִרְבְּכֶם, אֲמַרְתֶּם (דברים א, כח): אָנָה אֲנַחְנוּ עֹלִים אַחֵינוּ הֵמַסּוּ אֶת לְבָבֵנוּ, מַהוּ הֵמַסּוּ אֶת לְבָבֵנוּ, אָמְרוּ רַבּוֹתֵינוּ מִכָּאן שִׁעֲרוּ הָרִמּוֹנִים שֶׁשָּׁנוּ רַבּוֹתֵינוּ הָרִמּוֹנִים מִשֶּׁיִּמַּסּוּ. הֵמַסּוּ אֶת לְבָבֵנוּ לֵאמֹר, אָמַר משֶׁה מִתְּחִלָה חֲלַקְתֶּם אוֹתָהּ (דברים א, כב): וַתִּקְרְבוּן אֵלַי כֻּלְּכֶם, לְטוֹבָה (דברים ה, כ): וַתִּקְרְבוּן אֵלַי כָּל רָאשֵׁי שִׁבְטֵיכֶם, לְרָעָה וַתִּקְרְבוּן אֵלַי כֻּלְּכֶם וַתֹּאמְרוּ, וּכְתִיב (דברים א, כז): וַתֵּרָגְנוּ בְאָהֳלֵיכֶם וַתֹּאמְרוּ בְּשִׂנְאַת ה' אֹתָנוּ. הַקָּדוֹשׁ בָּרוּךְ הוּא אָמַר (מלאכי א, ב): אָהַבְתִּי אֶתְכֶם, וְהֵן אוֹמְרִים: בְּשִׂנְאַת ה' אֹתָנוּ. הָיוּ דּוֹרְשִׁין וְאוֹמְרִים תֵּדַע לְךָ שֶׁהוּא שׂוֹנֵא אוֹתָנוּ, מֶלֶךְ בָּשָׂר וָדָם יֵשׁ לוֹ שְׁנֵי בָּנִים וְיֵשׁ לוֹ שְׁתֵּי שָׂדוֹת, אַחַת שֶׁל שׁוֹקִי וְאַחַת שֶׁל בַּעַל, לֹא לְמִי שֶׁהַמֶּלֶךְ אוֹהֵב נוֹתֵן שֶׁל שׁוֹקִי וּלְאוֹתוֹ שֶׁשֹּׂוֹנֵא הוּא נוֹתֵן שֶׁל בַּעַל. אֶרֶץ מִצְרַיִם שֶׁל שׁוֹקִי וְהָיִינוּ בְּתוֹכָהּ, וְאֶרֶץ כְּנַעַן שֶׁל בַּעַל, וְהוֹצִיאָנוּ מִמִּצְרַיִם לָתֵת לָנוּ אֶת אֶרֶץ כְּנַעַן, אַף עַל פִּי כֵן (דברים א, מא מב): וַתַּחְגְּרוּ אִישׁ אֶת כְּלֵי מִלְחַמְתּוֹ, וַיֹּאמֶר ה' אֵלַי אֱמֹר לָהֶם לֹא תַעֲלוּ וְלֹא תִלָּחֲמוּ, סָבוּר הָיִיתִי לְעַלּוֹת אֶתְכֶם, עַכְשָׁו לֹא תַעֲלוּ, יְרִידָה הִיא לָכֶם, אַף עַל פִּי כֵן וַתַּחְגְּרוּ, נַעֲשֵׂיתֶם כֻּלְּכֶם אֶחָת (דברים א, מב): וַתָּהִינוּ לַעֲלֹת הָהָרָה, מַהוּ וַתָּהִינוּ, שֶׁהָיוּ אוֹמְרִים מִטִּפָּה לְטִפָּה נִתְמַלֵּא הַהִין, כָּתוּב אֶחָד אוֹמֵר (דברים א, מג): וַתָּזִדוּ, וְכָתוּב אֶחָד אוֹמֵר וַתָּהִינוּ, מַהוּ וַתָּזִדוּ, שֶׁהֵזִידוּ עַל חֲנָיוֹתָיו שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא. (דברים א, מג מד): וַתַּעֲלוּ הָהָרָה, וַיֵּצֵא הָאֱמֹרִי, מַהוּ (דברים א, מד): הַדְּבֹרִים, מָה הַדְּבוֹרָה הַזּוֹ כֵּיוָן שֶׁהִיא מַכָּה לְאָדָם מִיָּד הִיא מֵתָה, אַף אַתֶּם כֵּיוָן שֶׁהָיָה אֶחָד מֵהֶם נוֹגֵעַ בָּכֶם מִיָּד הָיְתָה נַפְשׁוֹ יוֹצֵאת. מָה הַדְּבוֹרָה הַזּוֹ פּוֹרַחַת, כָּךְ הָיוּ פּוֹרְחִים עֲלֵיכֶם. לְשֶׁעָבַר הָיוּ שׁוֹמְעִים שִׁמְעֲכֶם וּמֵתִים, שֶׁנֶּאֱמַר (שמות טו, יד): שָׁמְעוּ עַמִּים יִרְגָּזוּן, וְעַכְשָׁו (דברים א, מד): וַיִּרְדְּפוּ, וַיַּכְּתוּ אֶתְכֶם. (דברים א, מה): וַתָּשֻׁבוּ וַתִּבְכּוּ לִפְנֵי ה' וְלֹא שָׁמַע ה', כִּבְיָכוֹל עֲשִׂיתֶם מִדַּת הַדִּין כְּאִלּוּ אַכְזָרִי. אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָנִי אוֹי לָהֶם לָרְשָׁעִים שֶׁהֵן עוֹשִׂין לְמִדַּת הַדִּין כְּאִלּוּ אַכְזָרִי, (דברים י, יא): וַיֹּאמֶר ה' קוּם לֵךְ לְמַסַּע, אִם בָּאתִי לַעֲשׂוֹת עִמָּכֶם מִשְׁפָּט אֵינָן נִכְנָסִין לָאָרֶץ, אֶלָּא קוּם לֵךְ לְמַסַּע, הֱוֵי: כִּי תָבֹאוּ אֶל אֶרֶץ. | 17.3. "3 ---", |
|
| 59. Jerome, Commentary On Ezekiel, 33.33 (5th cent. CE - 5th cent. CE) Tagged with subjects: •r. samuel b. r. nahman Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 489 |
| 60. Anon., Tanhuma, None Tagged with subjects: •nan Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 341 |
| 61. Jerusalem Talmud, Y. Pe., None Tagged with subjects: •nan Found in books: Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 270 |
| 62. Babylonian Talmud, B. Keth., None Tagged with subjects: •nan Found in books: Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 269 |
| 63. Epigraphy, Ig Ii², 7.2712 Tagged with subjects: •samuel bar r. yitzḥak, rabbi Found in books: Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 269, 270 |
| 64. Anon., Pesiqta De Rav Kahana, 5.3, 5.13, 23.2 Tagged with subjects: •samuel b. iniya (r.) •samuel b. naḥman (r.) Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 197, 341, 386 |
| 65. Anon., Lexicon Artis Grammaticae (E Cod. Coislin. 345), 23.8, 32.8, 35.12 Tagged with subjects: •samuel b. naḥman (r.) •samuel b. gedaliah (r.) •r. samuel b. r. nahman Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 143, 401; Levine (2005), The Ancient Synagogue, The First Thousand Years, 489 |
| 66. Septuagint, 4 Maccabees, 47, 49 Tagged with subjects: •nan Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 577 |
| 68. Anon., Pirqei De-Rabbi Eliezer, 43 Tagged with subjects: •samuel bar nahmani, r. Found in books: Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 93 |
