| 1. Hebrew Bible, Psalms, 101.28-101.31 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •rabbi judah the prince Found in books: Price, Finkelberg and Shahar (2021), Rome: An Empire of Many Nations: New Perspectives on Ethnic Diversity and Cultural Identity, 261 |
2. Hebrew Bible, Genesis, 25.23, 32.5 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •judah the prince (hanasi), rabbi Found in books: Katzoff (2019), On Jews in the Roman World: Collected Studies. 278| 25.23. "וַיֹּאמֶר יְהוָה לָהּ שְׁנֵי גיים [גוֹיִם] בְּבִטְנֵךְ וּשְׁנֵי לְאֻמִּים מִמֵּעַיִךְ יִפָּרֵדוּ וּלְאֹם מִלְאֹם יֶאֱמָץ וְרַב יַעֲבֹד צָעִיר׃", 32.5. "וַיְצַו אֹתָם לֵאמֹר כֹּה תֹאמְרוּן לַאדֹנִי לְעֵשָׂו כֹּה אָמַר עַבְדְּךָ יַעֲקֹב עִם־לָבָן גַּרְתִּי וָאֵחַר עַד־עָתָּה׃", | 25.23. "And the LORD said unto her: Two nations are in thy womb, And two peoples shall be separated from thy bowels; And the one people shall be stronger than the other people; And the elder shall serve the younger.", 32.5. "And he commanded them, saying: ‘Thus shall ye say unto my lord Esau: Thus saith thy servant Jacob: I have sojourned with Laban, and stayed until now.", |
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3. Hebrew Bible, Leviticus, 5.1 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •rabbi judah the prince Found in books: Schiffman (1983), Testimony and the Penal Code, 128| 5.1. "וְנֶפֶשׁ כִּי־תֶחֱטָא וְשָׁמְעָה קוֹל אָלָה וְהוּא עֵד אוֹ רָאָה אוֹ יָדָע אִם־לוֹא יַגִּיד וְנָשָׂא עֲוֺנוֹ׃", 5.1. "וְאֶת־הַשֵּׁנִי יַעֲשֶׂה עֹלָה כַּמִּשְׁפָּט וְכִפֶּר עָלָיו הַכֹּהֵן מֵחַטָּאתוֹ אֲשֶׁר־חָטָא וְנִסְלַח לוֹ׃", | 5.1. "And if any one sin, in that he heareth the voice of adjuration, he being a witness, whether he hath seen or known, if he do not utter it, then he shall bear his iniquity;", |
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4. Hebrew Bible, Numbers, 25.1-25.15 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •rabbi judah the prince Found in books: Price, Finkelberg and Shahar (2021), Rome: An Empire of Many Nations: New Perspectives on Ethnic Diversity and Cultural Identity, 261| 25.1. "וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃", 25.1. "וַיֵּשֶׁב יִשְׂרָאֵל בַּשִּׁטִּים וַיָּחֶל הָעָם לִזְנוֹת אֶל־בְּנוֹת מוֹאָב׃", 25.2. "וַתִּקְרֶאןָ לָעָם לְזִבְחֵי אֱלֹהֵיהֶן וַיֹּאכַל הָעָם וַיִּשְׁתַּחֲוּוּ לֵאלֹהֵיהֶן׃", 25.3. "וַיִּצָּמֶד יִשְׂרָאֵל לְבַעַל פְּעוֹר וַיִּחַר־אַף יְהוָה בְּיִשְׂרָאֵל׃", 25.4. "וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה קַח אֶת־כָּל־רָאשֵׁי הָעָם וְהוֹקַע אוֹתָם לַיהוָה נֶגֶד הַשָּׁמֶשׁ וְיָשֹׁב חֲרוֹן אַף־יְהוָה מִיִּשְׂרָאֵל׃", 25.5. "וַיֹּאמֶר מֹשֶׁה אֶל־שֹׁפְטֵי יִשְׂרָאֵל הִרְגוּ אִישׁ אֲנָשָׁיו הַנִּצְמָדִים לְבַעַל פְּעוֹר׃", 25.6. "וְהִנֵּה אִישׁ מִבְּנֵי יִשְׂרָאֵל בָּא וַיַּקְרֵב אֶל־אֶחָיו אֶת־הַמִּדְיָנִית לְעֵינֵי מֹשֶׁה וּלְעֵינֵי כָּל־עֲדַת בְּנֵי־יִשְׂרָאֵל וְהֵמָּה בֹכִים פֶּתַח אֹהֶל מוֹעֵד׃", 25.7. "וַיַּרְא פִּינְחָס בֶּן־אֶלְעָזָר בֶּן־אַהֲרֹן הַכֹּהֵן וַיָּקָם מִתּוֹךְ הָעֵדָה וַיִּקַּח רֹמַח בְּיָדוֹ׃", 25.8. "וַיָּבֹא אַחַר אִישׁ־יִשְׂרָאֵל אֶל־הַקֻּבָּה וַיִּדְקֹר אֶת־שְׁנֵיהֶם אֵת אִישׁ יִשְׂרָאֵל וְאֶת־הָאִשָּׁה אֶל־קֳבָתָהּ וַתֵּעָצַר הַמַּגֵּפָה מֵעַל בְּנֵי יִשְׂרָאֵל׃", 25.9. "וַיִּהְיוּ הַמֵּתִים בַּמַּגֵּפָה אַרְבָּעָה וְעֶשְׂרִים אָלֶף׃", 25.11. "פִּינְחָס בֶּן־אֶלְעָזָר בֶּן־אַהֲרֹן הַכֹּהֵן הֵשִׁיב אֶת־חֲמָתִי מֵעַל בְּנֵי־יִשְׂרָאֵל בְּקַנְאוֹ אֶת־קִנְאָתִי בְּתוֹכָם וְלֹא־כִלִּיתִי אֶת־בְּנֵי־יִשְׂרָאֵל בְּקִנְאָתִי׃", 25.12. "לָכֵן אֱמֹר הִנְנִי נֹתֵן לוֹ אֶת־בְּרִיתִי שָׁלוֹם׃", 25.13. "וְהָיְתָה לּוֹ וּלְזַרְעוֹ אַחֲרָיו בְּרִית כְּהֻנַּת עוֹלָם תַּחַת אֲשֶׁר קִנֵּא לֵאלֹהָיו וַיְכַפֵּר עַל־בְּנֵי יִשְׂרָאֵל׃", 25.14. "וְשֵׁם אִישׁ יִשְׂרָאֵל הַמֻּכֶּה אֲשֶׁר הֻכָּה אֶת־הַמִּדְיָנִית זִמְרִי בֶּן־סָלוּא נְשִׂיא בֵית־אָב לַשִּׁמְעֹנִי׃", 25.15. "וְשֵׁם הָאִשָּׁה הַמֻּכָּה הַמִּדְיָנִית כָּזְבִּי בַת־צוּר רֹאשׁ אֻמּוֹת בֵּית־אָב בְּמִדְיָן הוּא׃", | 25.1. "And Israel abode in Shittim, and the people began to commit harlotry with the daughters of Moab.", 25.2. "And they called the people unto the sacrifices of their gods; and the people did eat, and bowed down to their gods.", 25.3. "And Israel joined himself unto the Baal of Peor; and the anger of the LORD was kindled against Israel.", 25.4. "And the LORD said unto Moses: ‘Take all the chiefs of the people, and hang them up unto the LORD in face of the sun, that the fierce anger of the LORD may turn away from Israel.’", 25.5. "And Moses said unto the judges of Israel: ‘Slay ye every one his men that have joined themselves unto the Baal of Peor.’", 25.6. "And, behold, one of the children of Israel came and brought unto his brethren a Midianitish woman in the sight of Moses, and in the sight of all the congregation of the children of Israel, while they were weeping at the door of the tent of meeting.", 25.7. "And when Phinehas, the son of Eleazar, the son of Aaron the priest, saw it, he rose up from the midst of the congregation, and took a spear in his hand.", 25.8. "And he went after the man of Israel into the chamber, and thrust both of them through, the man of Israel, and the woman through her belly. So the plague was stayed from the children of Israel.", 25.9. "And those that died by the plague were twenty and four thousand.", 25.10. "And the LORD spoke unto Moses, saying:", 25.11. "’Phinehas, the son of Eleazar, the son of Aaron the priest, hath turned My wrath away from the children of Israel, in that he was very jealous for My sake among them, so that I consumed not the children of Israel in My jealousy.", 25.12. "Wherefore say: Behold, I give unto him My covet of peace;", 25.13. "and it shall be unto him, and to his seed after him, the covet of an everlasting priesthood; because he was jealous for his God, and made atonement for the children of Israel.’", 25.14. "Now the name of the man of Israel that was slain, who was slain with the Midianitish woman, was Zimri, the son of Salu, a prince of a fathers’house among the Simeonites.", 25.15. "And the name of the Midianitish woman that was slain was Cozbi, the daughter of Zur; he was head of the people of a fathers’house in Midian.", |
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5. Hebrew Bible, Deuteronomy, 22.19 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •rabbi judah the prince Found in books: Schiffman (1983), Testimony and the Penal Code, 177| 22.19. "וְעָנְשׁוּ אֹתוֹ מֵאָה כֶסֶף וְנָתְנוּ לַאֲבִי הַנַּעֲרָה כִּי הוֹצִיא שֵׁם רָע עַל בְּתוּלַת יִשְׂרָאֵל וְלוֹ־תִהְיֶה לְאִשָּׁה לֹא־יוּכַל לְשַּׁלְּחָהּ כָּל־יָמָיו׃", | 22.19. "And they shall fine him a hundred shekels of silver, and give them unto the father of the damsel, because he hath brought up an evil name upon a virgin of Israel; and she shall be his wife; he may not put her away all his days.", |
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6. Hebrew Bible, Exodus, 12.4 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •rabbi judah the prince Found in books: Schiffman (1983), Testimony and the Penal Code, 59| 12.4. "וּמוֹשַׁב בְּנֵי יִשְׂרָאֵל אֲשֶׁר יָשְׁבוּ בְּמִצְרָיִם שְׁלֹשִׁים שָׁנָה וְאַרְבַּע מֵאוֹת שָׁנָה׃", 12.4. "וְאִם־יִמְעַט הַבַּיִת מִהְיֹת מִשֶּׂה וְלָקַח הוּא וּשְׁכֵנוֹ הַקָּרֹב אֶל־בֵּיתוֹ בְּמִכְסַת נְפָשֹׁת אִישׁ לְפִי אָכְלוֹ תָּכֹסּוּ עַל־הַשֶּׂה׃", | 12.4. "and if the household be too little for a lamb, then shall he and his neighbour next unto his house take one according to the number of the souls; according to every man’s eating ye shall make your count for the lamb.", |
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7. Hebrew Bible, 2 Samuel, 3.12 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •judah the prince (hanasi), rabbi Found in books: Katzoff (2019), On Jews in the Roman World: Collected Studies. 279| 3.12. "וַיִּשְׁלַח אַבְנֵר מַלְאָכִים אֶל־דָּוִד תחתו [תַּחְתָּיו] לֵאמֹר לְמִי־אָרֶץ לֵאמֹר כָּרְתָה בְרִיתְךָ אִתִּי וְהִנֵּה יָדִי עִמָּךְ לְהָסֵב אֵלֶיךָ אֶת־כָּל־יִשְׂרָאֵל׃", | 3.12. "And Avner sent messengers to David from his place, saying, Whose is the land? saying also, Make thy league with me, and, behold, my hand shall be with thee, to bring all Yisra᾽el round to thee.", |
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8. Hebrew Bible, 2 Chronicles, 31.17 (5th cent. BCE - 3rd cent. BCE) Tagged with subjects: •rabbi judah the prince Found in books: Schiffman (1983), Testimony and the Penal Code, 59| 31.17. "וְאֵת הִתְיַחֵשׂ הַכֹּהֲנִים לְבֵית אֲבוֹתֵיהֶם וְהַלְוִיִּם מִבֶּן עֶשְׂרִים שָׁנָה וּלְמָעְלָה בְּמִשְׁמְרוֹתֵיהֶם בְּמַחְלְקוֹתֵיהֶם׃", | 31.17. "and them that were reckoned by genealogy of the priests by their fathers’houses, and the Levites from twenty years old and upward, in their charges by their courses;", |
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9. Anon., Jubilees, 49.17 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •rabbi judah the prince Found in books: Schiffman (1983), Testimony and the Penal Code, 59 | 49.17. And it is not permissible to slay it during any period of the light, but during the period bordering on the evening, |
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| 10. Dead Sea Scrolls, of Discipline, 7.4, 7.16, 8.11 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •rabbi judah the prince Found in books: Schiffman (1983), Testimony and the Penal Code, 177 |
| 11. Dead Sea Scrolls, Temple Scroll, 17.8 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •rabbi judah the prince Found in books: Schiffman (1983), Testimony and the Penal Code, 59 |
12. Hebrew Bible, Daniel, 11.34 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •rabbi judah the prince Found in books: Price, Finkelberg and Shahar (2021), Rome: An Empire of Many Nations: New Perspectives on Ethnic Diversity and Cultural Identity, 263| 11.34. "וּבְהִכָּשְׁלָם יֵעָזְרוּ עֵזֶר מְעָט וְנִלְווּ עֲלֵיהֶם רַבִּים בַּחֲלַקְלַקּוֹת׃", | 11.34. "Now when they shall stumble, they shall be helped with a little help; but many shall join themselves unto them with blandishments.", |
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13. Mishnah, Gittin, 9.8 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •rabbi judah the prince Found in books: Price, Finkelberg and Shahar (2021), Rome: An Empire of Many Nations: New Perspectives on Ethnic Diversity and Cultural Identity, 267| 9.8. "גֵּט שֶׁכְּתָבוֹ עִבְרִית וְעֵדָיו יְוָנִית, יְוָנִית וְעֵדָיו עִבְרִית, עֵד אֶחָד עִבְרִי וְעֵד אֶחָד יְוָנִי, כָּתַב סוֹפֵר וְעֵד, כָּשֵׁר. אִישׁ פְּלוֹנִי עֵד, כָּשֵׁר. בֶּן אִישׁ פְּלוֹנִי עֵד, כָּשֵׁר. אִישׁ פְּלוֹנִי בֶּן אִישׁ פְּלוֹנִי, וְלֹא כָתַב עֵד, כָּשֵׁר. וְכָךְ הָיוּ נְקִיֵּי הַדַּעַת שֶׁבִּירוּשָׁלַיִם עוֹשִׂין. כָּתַב חֲנִיכָתוֹ וַחֲנִיכָתָהּ, כָּשֵׁר. גֵּט מְעֻשֶּׂה, בְּיִשְׂרָאֵל, כָּשֵׁר. וּבְגוֹיִם, פָּסוּל. וּבְגוֹיִם, חוֹבְטִין אוֹתוֹ וְאוֹמְרִים לוֹ עֲשֵׂה מַה שֶּׁיִּשְׂרָאֵל אוֹמְרִים לְךָ, וְכָשֵׁר: \n", | 9.8. "A get which was written in Hebrew and whose signatures are in Greek, or was written in Greek and whose signatures are in Hebrew, or which has one Hebrew signature and one Greek signature, or which was written by a scribe and signed by one witness, is valid. [If a man signs], “So-and-so, witness,” it is valid. [If he signs,] “Son of so-and-so, witness, it is valid. [If he signs,] “So-and-so son of so-and-so” and he didn’t write “witness”, it is valid. If he wrote his own family name and hers, the get is valid. And this is how the scrupulous in Jerusalem would do. A get given imposed by court: in the case of a Jewish court is valid, and in the case of a Gentile court is invalid. And with regard to Gentiles, if they beat him and say to him, “Do what the Israelites say to you,” (and it is valid).", |
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14. Mishnah, Shevuot, 4.1, 4.10 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •rabbi judah the prince Found in books: Schiffman (1983), Testimony and the Penal Code, 128| 4.1. "שְׁבוּעַת הָעֵדוּת נוֹהֶגֶת בַּאֲנָשִׁים וְלֹא בְנָשִׁים, בִּרְחוֹקִין וְלֹא בִקְרוֹבִין, בִּכְשֵׁרִים וְלֹא בִפְסוּלִין. וְאֵינָהּ נוֹהֶגֶת אֶלָּא בָרְאוּיִין לְהָעִיד, בִּפְנֵי בֵית דִּין וְשֶׁלֹּא בִּפְנֵי בֵית דִּין, מִפִּי עַצְמוֹ, וּמִפִּי אֲחֵרִים, אֵין חַיָּבִין עַד שֶׁיִּכְפְּרוּ בָהֶן בְּבֵית דִּין, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, בֵּין מִפִּי עַצְמוֹ וּבֵין מִפִּי אֲחֵרִים, אֵינָן חַיָּבִין עַד שֶׁיִּכְפְּרוּ בָהֶן בְּבֵית דִּין: \n", 4.10. "עָמַד בְּבֵית הַכְּנֶסֶת וְאָמַר, מַשְׁבִּיעַ אֲנִי עֲלֵיכֶם שֶׁאִם אַתֶּם יוֹדְעִים לִי עֵדוּת שֶׁתָּבֹאוּ וּתְעִידוּנִי, הֲרֵי אֵלּוּ פְטוּרִין, עַד שֶׁיִּהְיֶה מִתְכַּוֵּן לָהֶם: \n", | 4.1. "The oath of testimony applies to men and not to women, to non-relatives and not to relatives, to those qualified [to bear witness] and not to those unqualified. And it applies only to those eligible to bear witness. Whether [uttered] in front of the court or not in front of the court, if [uttered] with his own mouth; [but if adjured] by the mouth of others he is not liable unless he denies it before the court, these are the words of Rabbi Meir. But the Sages say: “Whether [uttered] with his own mouth or [adjured] by the mouth of others he is not liable unless he denies it before the court.”", 4.10. "[If] he stood in the synagogue and said, “I adjure you that if you know any testimony for me you should come and bear testimony for me”, they are exempt unless he directs himself to them.", |
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15. Tosefta, Shevuot, 3.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •rabbi judah the prince Found in books: Schiffman (1983), Testimony and the Penal Code, 128| 3.2. "ר' יהושע אומר ד' אין חייבין לשלם מן הדין ואין השמים מוחלין להם עד שישלמו. היודע עדות לחבירו ואינו מעיד אינו חייב לשלם מן הדין ואין השמים מוחלין לו עד שישלם. השוכר עדי שקר וגבה אינו חייב לשלם מן הדין ואין השמים מוחלין לו. הכובש קמה לפני האור והפורץ גדר לפני בהמה אין חייבין לו מן הדין ואין השמים מוחלין להן עד שישלם.", | |
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16. Mishnah, Sanhedrin, 3.1, 4.5 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •rabbi judah the prince Found in books: Schiffman (1983), Testimony and the Penal Code, 59, 128| 3.1. "דִּינֵי מָמוֹנוֹת, בִּשְׁלֹשָׁה. זֶה בּוֹרֵר לוֹ אֶחָד וְזֶה בּוֹרֵר לוֹ אֶחָד, וּשְׁנֵיהֶן בּוֹרְרִין לָהֶן עוֹד אֶחָד, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, שְׁנֵי דַיָּנִין בּוֹרְרִין לָהֶן עוֹד אֶחָד. זֶה פּוֹסֵל דַּיָּנוֹ שֶׁל זֶה וְזֶה פּוֹסֵל דַּיָּנוֹ שֶׁל זֶה, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, אֵימָתַי, בִּזְמַן שֶׁמֵּבִיא עֲלֵיהֶן רְאָיָה שֶׁהֵן קְרוֹבִין אוֹ פְסוּלִין, אֲבָל אִם הָיוּ כְשֵׁרִים אוֹ מֻמְחִין, אֵינוֹ יָכוֹל לְפָסְלָן. זֶה פּוֹסֵל עֵדָיו שֶׁל זֶה וְזֶה פּוֹסֵל עֵדָיו שֶׁל זֶה, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, אֵימָתַי, בִּזְמַן שֶׁהוּא מֵבִיא עֲלֵיהֶם רְאָיָה שֶׁהֵן קְרוֹבִים אוֹ פְסוּלִים. אֲבָל אִם הָיוּ כְשֵׁרִים, אֵינוֹ יָכוֹל לְפָסְלָן: \n", 4.5. "כֵּיצַד מְאַיְּמִין אֶת הָעֵדִים עַל עֵדֵי נְפָשׁוֹת, הָיוּ מַכְנִיסִין אוֹתָן וּמְאַיְּמִין עֲלֵיהֶן. שֶׁמָּא תֹאמְרוּ מֵאֹמֶד, וּמִשְּׁמוּעָה, עֵד מִפִּי עֵד וּמִפִּי אָדָם נֶאֱמָן שָׁמַעְנוּ, אוֹ שֶׁמָּא אִי אַתֶּם יוֹדְעִין שֶׁסּוֹפֵנוּ לִבְדֹּק אֶתְכֶם בִּדְרִישָׁה וּבַחֲקִירָה. הֱווּ יוֹדְעִין שֶׁלֹּא כְדִינֵי מָמוֹנוֹת דִּינֵי נְפָשׁוֹת. דִּינֵי מָמוֹנוֹת, אָדָם נוֹתֵן מָמוֹן וּמִתְכַּפֵּר לוֹ. דִּינֵי נְפָשׁוֹת, דָּמוֹ וְדַם זַרְעִיּוֹתָיו תְּלוּיִין בּוֹ עַד סוֹף הָעוֹלָם, שֶׁכֵּן מָצִינוּ בְקַיִן שֶׁהָרַג אֶת אָחִיו, שֶׁנֶּאֱמַר (בראשית ד) דְּמֵי אָחִיךָ צֹעֲקִים, אֵינוֹ אוֹמֵר דַּם אָחִיךָ אֶלָּא דְּמֵי אָחִיךָ, דָּמוֹ וְדַם זַרְעִיּוֹתָיו. דָּבָר אַחֵר, דְּמֵי אָחִיךָ, שֶׁהָיָה דָמוֹ מֻשְׁלָךְ עַל הָעֵצִים וְעַל הָאֲבָנִים. לְפִיכָךְ נִבְרָא אָדָם יְחִידִי, לְלַמֶּדְךָ, שֶׁכָּל הַמְאַבֵּד נֶפֶשׁ אַחַת מִיִּשְׂרָאֵל, מַעֲלֶה עָלָיו הַכָּתוּב כְּאִלּוּ אִבֵּד עוֹלָם מָלֵא. וְכָל הַמְקַיֵּם נֶפֶשׁ אַחַת מִיִּשְׂרָאֵל, מַעֲלֶה עָלָיו הַכָּתוּב כְּאִלּוּ קִיֵּם עוֹלָם מָלֵא. וּמִפְּנֵי שְׁלוֹם הַבְּרִיּוֹת, שֶׁלֹּא יֹאמַר אָדָם לַחֲבֵרוֹ אַבָּא גָדוֹל מֵאָבִיךָ. וְשֶׁלֹּא יְהוּ מִינִין אוֹמְרִים, הַרְבֵּה רָשֻׁיּוֹת בַּשָּׁמָיִם. וּלְהַגִּיד גְּדֻלָּתוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁאָדָם טוֹבֵעַ כַּמָּה מַטְבְּעוֹת בְּחוֹתָם אֶחָד וְכֻלָּן דּוֹמִין זֶה לָזֶה, וּמֶלֶךְ מַלְכֵי הַמְּלָכִים הַקָּדוֹשׁ בָּרוּךְ הוּא טָבַע כָּל אָדָם בְּחוֹתָמוֹ שֶׁל אָדָם הָרִאשׁוֹן וְאֵין אֶחָד מֵהֶן דּוֹמֶה לַחֲבֵרוֹ. לְפִיכָךְ כָּל אֶחָד וְאֶחָד חַיָּב לוֹמַר, בִּשְׁבִילִי נִבְרָא הָעוֹלָם. וְשֶׁמָּא תֹאמְרוּ מַה לָּנוּ וְלַצָּרָה הַזֹּאת, וַהֲלֹא כְבָר נֶאֱמַר (ויקרא ה) וְהוּא עֵד אוֹ רָאָה אוֹ יָדָע אִם לוֹא יַגִּיד וְגוֹ'. וְשֶׁמָּא תֹאמְרוּ מַה לָּנוּ לָחוּב בְּדָמוֹ שֶׁל זֶה, וַהֲלֹא כְבָר נֶאֱמַר (משלי יא) וּבַאֲבֹד רְשָׁעִים רִנָּה: \n", | 3.1. "Cases concerning property [are decided] by three [judges].This [litigant] chooses one and this [litigant] chooses one and then the two of them choose another, according to Rabbi Meir. But the Sages say: “The two judges choose the other judge.” This [litigant] can invalidate this one’s judge, and this [litigant] can invalidate this one’s judge, according to Rabbi Meir. But the Sages say: “When is this so? When they bring proof against them that they are relatives or otherwise invalid; but if they are valid and experts, he cannot invalidate them. This [litigant] may invalidate this one’s witnesses and this [litigant] may invalidate this one’s witnesses, according to Rabbi Meir. But the Sages say: “When is this so? When they bring proof against them that they are relatives or otherwise invalid; but if they are valid, he cannot invalidate them.", 4.5. "How did they admonish witnesses in capital cases? They brought them in and admonished them, [saying], “Perhaps you will say something that is only a supposition or hearsay or secondhand, or even from a trustworthy man. Or perhaps you do not know that we shall check you with examination and inquiry? Know, moreover, that capital cases are not like non-capital cases: in non-capital cases a man may pay money and so make atonement, but in capital cases the witness is answerable for the blood of him [that is wrongfully condemned] and the blood of his descendants [that should have been born to him] to the end of the world.” For so have we found it with Cain that murdered his brother, for it says, “The bloods of your brother cry out” (Gen. 4:10). It doesn’t say, “The blood of your brother”, but rather “The bloods of your brother” meaning his blood and the blood of his descendants. Another saying is, “The bloods of your brother” that his blood was cast over trees and stones. Therefore but a single person was created in the world, to teach that if any man has caused a single life to perish from Israel, he is deemed by Scripture as if he had caused a whole world to perish; and anyone who saves a single soul from Israel, he is deemed by Scripture as if he had saved a whole world. Again [but a single person was created] for the sake of peace among humankind, that one should not say to another, “My father was greater than your father”. Again, [but a single person was created] against the heretics so they should not say, “There are many ruling powers in heaven”. Again [but a single person was created] to proclaim the greatness of the Holy Blessed One; for humans stamp many coins with one seal and they are all like one another; but the King of kings, the Holy Blessed One, has stamped every human with the seal of the first man, yet not one of them are like another. Therefore everyone must say, “For my sake was the world created.” And if perhaps you [witnesses] would say, “Why should we be involved with this trouble”, was it not said, “He, being a witness, whether he has seen or known, [if he does not speak it, then he shall bear his iniquity] (Lev. 5:1). And if perhaps you [witnesses] would say, “Why should we be guilty of the blood of this man?, was it not said, “When the wicked perish there is rejoicing” (Proverbs 11:10).]", |
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17. Tosefta, Bava Qamma, 3.4 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •rabbi judah the prince Found in books: Schiffman (1983), Testimony and the Penal Code, 128| 3.4. "כיצד משלם במותר חצי נזק שור שוה מנה שנגח שור שוה מאתים הכחישו חמשים זוז חזר האחרון הכחישו שלשה של זהב האחרון משלם לראשון חצי דינר זהב שור שוה מאתים שנגח שור שוה מאתים וחבל בו חמשים זוז חזר האחרון והכחישו השביח הניזק היה יפה ד' מאות זוז שאלמלא לא הזיקו היה יפה שמנה מאות זוז עד שלא עמד בב\"ד השביח המזיק אם עד שלא עמד בדין השביח אין לו אלא כשעת נזקו הכחיש אין לו אלא כשעת עמידתו בב\"ד השביח המזיק אם עד שלא עמד בב\"ד השביח אין לו אלא כשעת נזקו הכחיש אין לו אלא כשעת עמידתו בב\"ד אם משעמד בב\"ד השביח אין לו אלא כשעת עמידתו בב\"ד הרג שורו של חבירו הוקרה בהמתו או שהוזלה הדליק גדיש של חבירו והוקרה תבואה או שהוזלה בין משעמד בב\"ד ובין עד שלא עמד בבית דין אין לו אלא כשעת נזקו.", | |
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| 18. Anon., Sifra, None (2nd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Schiffman (1983), Testimony and the Penal Code, 128 |
| 19. Palestinian Talmud, Sanhedrin, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Schiffman (1983), Testimony and the Penal Code, 59 |
| 20. Palestinian Talmud, Shevuot, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Schiffman (1983), Testimony and the Penal Code, 128 |
| 21. Anon., Leviticus Rabba, 26 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •judah the prince (hanasi), rabbi Found in books: Katzoff (2019), On Jews in the Roman World: Collected Studies. 279 |
| 22. Cassius Dio, Roman History, 72.5 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •rabbi judah the prince Found in books: Price, Finkelberg and Shahar (2021), Rome: An Empire of Many Nations: New Perspectives on Ethnic Diversity and Cultural Identity, 262 |
23. Anon., Genesis Rabba, 20.6, 22.6, 34.10, 65.5 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •rabbi judah the prince •rabbi (judah the prince) •judah the prince (hanasi), rabbi Found in books: Katzoff (2019), On Jews in the Roman World: Collected Studies. 278; Price, Finkelberg and Shahar (2021), Rome: An Empire of Many Nations: New Perspectives on Ethnic Diversity and Cultural Identity, 264; Rosen-Zvi (2011), Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity. 71| 20.6. אֶל הָאִשָּׁה אָמַר הַרְבָּה אַרְבֶּה עִצְּבוֹנֵךְ וְהֵרֹנֵךְ (בראשית ג, טז), רַבִּי יְהוּדָה בְּרַבִּי סִימוֹן וְרַבִּי יוֹחָנָן בְּשֵׁם רַבִּי אֶלְעָזָר בְּרַבִּי סִימוֹן, מֵעוֹלָם לֹא נִזְקַק הַקָּדוֹשׁ בָּרוּךְ הוּא לְהָשִׂיחַ עִם אִשָּׁה, אֶלָּא עִם אוֹתָהּ הַצַּדֶּקֶת וְאַף הִיא עַל יְדֵי עִלָּה. רַבִּי אַבָּא בַּר כַּהֲנָא בְּשֵׁם רַבִּי יִצְחָק אָמַר כַּמָּה כִּרְכּוּרִין כִּרְכֵּר בִּשְׁבִיל לְהָשִׂיחַ עִמָּהּ (בראשית יח, טו): וַיֹּאמֶר לֹא כִּי צָחָקְתְּ, וְהָכְתִיב (בראשית טז, יג): וַתִּקְרָא שֵׁם ה' הַדֹּבֵר אֵלֶיהָ, רַבִּי יְהוֹשֻׁעַ בַּר רַבִּי נְחֶמְיָה בְּשֵׁם רַבִּי אִידֵי אָמַר עַל יְדֵי מַלְאָךְ, וְהָכְתִיב (בראשית כה, כג): וַיֹּאמֶר ה' לָהּ, רַבִּי לֵוִי בְּשֵׁם רַבִּי חָמָא בַּר חֲנִינָא אָמַר עַל יְדֵי מַלְאָךְ, רַבִּי אֶלְעָזָר בְּשֵׁם רַבִּי יוֹסֵי בַּר זִמְרָא אָמַר עַל יְדֵי שֵׁם. הַרְבָּה אַרְבֶּה עִצְּבוֹנֵךְ וְהֵרֹנֵךְ, רַבִּי אַבָּא בַּר כַּהֲנָא בְּשֵׁם רַבִּי שְׁמוּאֵל אוֹמֵר כָּל שֶׁהוּא הַרְבָּה אַרְבֶּה, כָּל שֶׁהוּא בְּמָאתַיִם וּשְׁנֵים עָשָׂר יוֹם, חָי. רַבִּי הוּנָא אָמַר נוֹצָר לְתִשְׁעָה וְנוֹלַד לְשִׁבְעָה אֵינוֹ חַי, לִשְׁמוֹנָה אֵינוֹ חַי, נוֹצָר לְשִׁבְעָה וְנוֹלַד לִשְׁמוֹנָה, חַי, קַל וָחֹמֶר לְתִשְׁעָה. בָּעוֹן קַמֵּיהּ דְּרַבִּי אַבָּהוּ מִנַּיִן שֶׁהַנּוֹלַד לְשִׁבְעָה חַי, אָמַר לָהֶן מִן דִּידְכוֹן אֲנָא מַמְטֵי לְכוֹן, זיט"ה אפט"א, איט"א אוכט"א. רַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי שְׁמוּאֵל אָמַר לְעוֹלָם אֵין הָאִשָּׁה יוֹלֶדֶת אוֹ לְמָאתַים וְשִׁבְעִים וְאֶחָד, אוֹ לְמָאתַיִם שִׁבְעִים וּשְׁנַיִם, אוֹ לְמָאתַיִם שִׁבְעִים וְשָׁלשׁ, לְתִשְׁעָה הֵן וְעִבּוּרֵיהֶן. חִיָּא בַּר אַדָּא הֲוָה יָתִיב קַמֵּיהּ דְּרַב הֲוָה מַסְבַּר לֵיהּ וְלָא סָבַר, אֲמַר לֵיהּ לָמָּה לֵית אַתְּ סָבוֹר, אֲמַר לֵיהּ דְּהָא חֲמָרָתִי בָּעֵי לְמֵילַד וַאֲנִי מִתְיָרֵא שֶׁמָּא תִּיצוֹן וְתָמוּת, אֲמַר לֵיהּ וּמָה אִיכְפַּת לָךְ, אֲמַר לֵיהּ פְּעָמִים שֶׁהִיא פּוֹחֶתֶת, וּפְעָמִים שֶׁהִיא מוֹסֶפֶת, פּוֹחֶתֶת אֵינָהּ פּוֹחֶתֶת מִימוֹת הַלְּבָנָה, מוֹסֶפֶת אֵינָהּ מוֹסֶפֶת עַל יְמוֹת הַחַמָּה, אָמַר לֵיהּ וְהָכְתִיב (איוב לט, א ב): הֲיָדַעְתָּ עֵת לֶדֶת יַעֲלֵי סָלַע, תִּסְפֹּר יְרָחִים תְּמַלֶּאנָה, אֲמַר לֵיהּ לְהַלָּן בְּדַקָּה וְכָאן בְּגַסָּה. אֲמַר לֵיהּ וְהָא בַּקְרוּת שֶׁל אַנְטוֹנִינוּס הָיְתָה רוֹבַעַת, וְהִרְבִּיעוּ מִמֶּנָּהּ בַּקְרוּת שֶׁל רַבִּי, יֵשׁ מֵהֶם שֶׁיָּלְדוּ עַכְשָׁיו, וְיֵשׁ מֵהֶם שֶׁיָּלְדוּ לְאַחַר זְמַן. אֲמַר לֵיהּ לְהַלָּן בִּטְהוֹרָה וְכָאן בִּטְמֵאָה. עִצְּבוֹנֵךְ, זֶה צַעַר הָעִבּוּר. וְהֵרֹנֵךְ, זֶה צַעַר הָעִדּוּי. בְּעֶצֶב, זֶה צַעַר הַנְּפָלִים. תֵּלְדִי, זֶה צַעַר הַלֵּדָה. בָּנִים, זֶה צַעַר גִּדּוּל בָּנִים. אָמַר רַבִּי אֱלִיעֶזֶר בְּר"ש נוֹחַ לוֹ לְאָדָם לְגַדֵּל לִגְיוֹן אֶחָד מִשֶּׁל זֵיתִים בַּגָּלִיל, וְלֹא לְגַדֵּל תִּינוֹק אֶחָד בְּאֶרֶץ יִשְׂרָאֵל. 22.6. וַיִּשַׁע ה' אֶל הֶבֶל וְאֶל מִנְחָתוֹ (בראשית ד, ד), נִתְפַּיֵּס מִמֶּנּוּ. (בראשית ד, ה): וְאֶל קַיִן וְאֶל מִנְחָתוֹ לֹא שָׁעָה, לֹא נִתְפַּיֵּס מִמֶּנּוּ. (בראשית ד, ה): וַיִּחַר לְקַיִן מְאֹד וַיִּפְּלוּ פָנָיו, נַעֲשׂוּ כָּאוּר. (בראשית ד, ו): וַיֹּאמֶר ה' אֶל קָיִן לָמָּה חָרָה לָךְ וְלָמָּה נָפְלוּ פָנֶיךָ, (בראשית ד, ז): הֲלוֹא אִם תֵּיטִיב שְׂאֵת, בְּרָכָה, כְּמָה דְּאַתְּ אָמַר (ויקרא ט, כב): וַיִּשָֹּׂא אַהֲרֹן אֶת יָדָו אֶל הָעָם וַיְבָרְכֵם. וְאִם לֹא תֵיטִיב שְׂאֵת, קְלָלָה, דִּכְתִיב (ויקרא כב, טז): וְהִשִֹּׂיאוּ אוֹתָם עֲוֹן אַשְׁמָה. דָּבָר אַחֵר, אִם תֵּיטִיב אֲנִי מוֹחֵל לְךָ עַל עֲוֹנוֹתֶיךָ, וְאִם לָאו חֶטְאוֹ שֶׁל אוֹתוֹ הָאִישׁ גָּדוּשׁ וּמְגֻדָּשׁ, רַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי שִׁמְעוֹן בַּר אַמֵּי אָמַר (תהלים לב, ט): לְדָוִד מַשְׂכִּיל אַשְׁרֵי נְשׂוּי פֶּשַׁע כְּסוּי חֲטָאָה, אַשְׁרָיו לְאָדָם שֶׁהוּא גָּבוֹהַּ מִפִּשְׁעוֹ וְלֹא פִּשְׁעוֹ גָּבוֹהַּ מִמֶּנּוּ, שֶׁנֶּאֱמַר (בראשית ד, ז): לַפֶּתַח חַטָּאת רֹבֵץ, חַטָּאת רוֹבֶצֶת אֵין כְּתִיב כָּאן, אֶלָּא חַטָּאת רֹבֵץ, בַּתְּחִלָּה הוּא תַּשׁ כִּנְקֵבָה, אַחַר כָּךְ הוּא מִתְגַּבֵּר כְּזָכָר. אָמַר רַבִּי עֲקִיבָא בַּתְּחִלָּה דּוֹמֶה לְחוּט שֶׁל עַכָּבִישׁ, וּלְבַסּוֹף נַעֲשָׂה כַּקֶּלַע הַזּוֹ שֶׁל סְפִינָה, הֲדָא הוּא דִכְתִיב (ישעיה ה, יח): הוֹי משְׁכֵי הֶעָוֹן בְּחַבְלֵי הַשָּׁוְא וְכַעֲבוֹת הָעֲגָלָה חַטָּאָה. אָמַר רַבִּי יִצְחָק בַּתְּחִלָּה הוּא נַעֲשָׂה אוֹרֵחַ, וְאַחַר כָּךְ הוּא נַעֲשָׂה בַּעַל הַבַּיִת, הֲדָא הוּא דִכְתִיב (שמואל ב יב, ד): וַיַּחְמֹל לָקַחַת מִצֹּאנוֹ וּמִבְּקָרוֹ לַעֲשׂוֹת לָאֹרֵחַ הַבָּא לוֹ, הֲרֵי אוֹרֵחַ, וַיִּקַּח אֶת כִּבְשַׂת הָאִישׁ הָרָאשׁ וַיַּעֲשֶׂהָ לָאִישׁ הַבָּא אֵלָיו, הֲרֵי בַּעַל הַבַּיִת. אָמַר רַבִּי תַּנְחוּם בַּר מֶרְיוֹן אִית כַּלְבִּין בְּרוֹמִי דְּיָדְעִין לְמִשְׁתַּדְּלָא, אָזֵיל וְיָתֵיב קַמֵּי פְּלָטֵירָא, וַעֲבֵיד גַּרְמֵיהּ מִתְנַמְנֵם וּמָרֵי פְּלָטֵירָא מִתְנַמְנֵם, וְהוּא שָׁמוּט עִגּוּלָא אַאַרְעָא עַד דְּהַוְיָא מְצַמֵּית לוֹן הוּא מִשְׂתַּכֵּר עִגּוּלָא וּמְהַלֵּךְ בֵּיהּ. אָמַר רַבִּי אַבָּא הַיֵּצֶר הַזֶּה דּוֹמֶה לְלִסְטִים שָׁפוּף שֶׁהָיָה יוֹשֵׁב בְּפָרָשַׁת דְּרָכִים, כָּל מַאן דְעָבַר הֲוָה אָמַר הַב מַה דְּעַלָּךְ, עָבַר פִּקֵּחַ אֶחָד וְרָאָה שֶׁאֵין בּוֹ תּוֹחֶלֶת לִגְזֹל לוֹ כְּלוּם, הִתְחִיל מְכַתְּתוֹ. כָּךְ כַּמָּה דּוֹרוֹת אִבֵּד יֵצֶר הָרָע, דּוֹר אֱנוֹשׁ, וְדוֹר הַפְלָגָה, וְדוֹר הַמַּבּוּל, כֵּיוָן שֶׁעָמַד אַבְרָהָם אָבִינוּ וְרָאָה שֶׁאֵין בּוֹ תּוֹחֶלֶת, הִתְחִיל מְכַתְּתוֹ, הֲדָא הוּא דִּכְתִיב (תהלים פט, כד): וְכַתּוֹתִי מִפָּנָיו צָרָיו וּמְשַׂנְאָיו אֶגּוֹף. אָמַר רַבִּי אָמֵי אֵין יֵצֶר הָרָע מְהַלֵּךְ לִצְדָדִים אֶלָּא בְּאֶמְצַע פְּלַטְיָא, וּבְשָׁעָה שֶׁהוּא רוֹאֶה אָדָם מְמַשְׁמֵשׁ בְּעֵינָיו, מְתַקֵּן בְּשַׂעֲרוֹ, מִתְלָא בַּעֲקֵבוֹ, הוּא אוֹמֵר הָדֵין דִּידִי, מַאי טַעְמֵיהּ (משלי כו, יב): רָאִיתָ אִישׁ חָכָם בְּעֵינָיו תִּקְוָה לַכְּסִיל מִמֶּנוּ. אָמַר רַבִּי אָבִין כָּל מִי שֶׁמְפַנֵּק אֶת יִצְרוֹ בְּנַעֲרוּתוֹ, סוֹפוֹ לִהְיוֹת מָנוֹן עָלָיו בְּזִקְנוּתוֹ, מַאי טַעְמָא (משלי כט, כא): מְפַנֵּק מִנֹעַר עַבְדּוֹ וְאַחֲרִיתוֹ יִהְיֶה מָנוֹן. רַבִּי חֲנִינָא בַּר פַּפָּא אָמַר אִם בָּא יִצְרְךָ לְהַשְׂחִיקְךָ, דָּחֵהוּ בְּדִבְרֵי תוֹרָה, אִם עָשִׂיתָ כֵּן מַעֲלֶה אֲנִי עָלֶיךָ כְּאִלּוּ בָּרָאתָ אֶת הַשָּׁלוֹם, שֶׁנֶּאֱמַר (ישעיה כו, ג): יֵצֶר סָמוּךְ תִּצֹּר שָׁלוֹם, וְאִם עָשִׂיתָ כֵּן מַעֲלֶה אֲנִי עָלֶיךָ כְּאִלּוּ בָּרָאתָ אֶת הַשָּׁלוֹם, שָׁלוֹם אֵין כְּתִיב כָּאן אֶלָּא שָׁלוֹם שָׁלוֹם. וְאִם תֹּאמַר שֶׁאֵינוֹ בִּרְשׁוּתְךָ, תַּלְמוּד לוֹמַר (ישעיה כו, ג): כִּי בְךָ בָּטוּחַ, וּכְבָר הִכְתַּבְתִּי לְךָ בַּתּוֹרָה (בראשית ד, ז): וְאֵלֶיךָ תְּשׁוּקָתוֹ וְאַתָּה תִּמְשָׁל בּוֹ. רַבִּי סִימוֹן אָמַר אִם בָּא יִצְרְךָ לְהַשְׂחִיקְךָ, שַׂמְּחֵהוּ בְּדִבְרֵי תוֹרָה, שֶׁנֶּאֱמַר (ישעיה כו, ג): יֵצֶר סָמוּךְ תִּצֹּר שָׁלוֹם, וְאִם עָשִׂיתָ כֵּן מַעֲלֶה אֲנִי עָלֶיךָ כְּאִלּוּ בָּרָאתָ אֶת שְׁנֵי הָעוֹלָמוֹת. תִּצֹּר שָׁלוֹם אֵין כְּתִיב כָּאן, אֶלָּא שָׁלוֹם שָׁלוֹם. וְאִם תֹּאמַר שֶׁאֵינוֹ בִּרְשׁוּתְךָ כְּבָר הִכְתַּבְתִּי בַּתּוֹרָה (בראשית ד, ז): וְאֵלֶיךָ תְּשׁוּקָתוֹ וגו'. 65.5. וַיְהִי כִּי זָקֵן יִצְחָק (בראשית כז, א), רַבִּי יִצְחָק פָּתַח (ישעיה ה, כג): מַצְדִּיקֵי רָשָׁע עֵקֶב שֹׁחַד, כָּל מִי שֶׁנּוֹטֵל שֹׁחַד וּמַצְדִּיק אֶת הָרָשָׁע בְּעֵקֶב, (ישעיה ה, כג): וְצִדְקַת צַדִּיקִים יָסִירוּ מִמֶּנּוּ, וְצִדְקַת צַדִּיקִים, זֶה משֶׁה. יָסִירוּ מִמֶּנּוּ, זֶה יִצְחָק, עַל יְדֵי שֶׁהִצְדִּיק אֶת הָרָשָׁע כָּהוּ עֵינָיו, וַיְהִי כִּי זָקֵן יִצְחָק וגו'. | 22.6. "'And Ad-nai paid heed to Hevel and his offering' (Gen. 4:4) - He was pacified because of him. 'And to Kayin and his offering He did not pay heed' - He was not pacified because of him. 'And Kayin was very angry, and his face fell' (Gen. 4:5) - his face became dark/repulsive/like fire. 'And Ad-nai said to Kayin: why are you so angry, and why is your face fallen? (Gen. 4:7) is it not that, when you do good, you rise up [se'et] ? [this is] blessing, just as you say 'and Aharon lift [vayisa'] up his hands to the people and blessed them' (Lev. 9:22). 'And if you don't do good, lift' [this is] curse, as it is written 'and cause them to carry [lift on shoulders] the iniquity of guilt' (Lev. 22:16). Another interpretation: if you do goof I forgive all your sins, and if not, the sin of that same man is heaped to excess. Rabbi Berachia in the name of Rabbi Shime'on the son of Ami said: of David, a maskil, happy is he whose transgression is forgiven, whose sin is pardoned.' (Ps. 22:1) - Happy is the person who is higher/greater from his sin, and whose sin is not higher/greater than him,as it says 'sin crouches at the door'. It is not written here 'she crouches' [chatat is feminine] but 'he crouches' - in the beginning the sin is weak like a lady, and after it strengthens as a male. Said rabbi Akiva: in the beginning it looks like a thread of a spider, and at the end it becomes like the rope of a boat, since it is written: 'Oy to those who draw iniquity with cords of vanity, and as the ropes of a cart, sin' (Isaiah 5:18). Said Rabbi Itzchak: at first it makes itself a guest, and later becomes the master of the house, since it is written: '[And there came a traveler to the rich man] and he spared to take of his own flock and of his own herd, to dress for the wayfaring man' - here is the guest - 'that had come to him, but took the poor man's lamb, and dressed it for the man that had come to him. '(II Sam. 12:4) - this is the master of the house. Rabbi Tanchum bar Merion said: there are dogs in Rome that know how to insinuate themselves, [the dog] goes and sits in front of a shop, and he pretends to take a nap, and the shopkeeper takes a nap, and the dog lets a bread roll fall near the ground, and and as onlookers are collecting [the scattered pile] the dog gets a bread roll for himself. Said Rabbi Aba: this impulse is similar to robbers, [such as] a person bent over, who was sitting at crossroads who would say to to everyone who passed 'give me what you have!' A smart one passed and saw that there was nothing he could do to rob him, and began to hit him. So too, the impulse for evil [yetzer hara] destroyed a few generations, the generation of Enosh, and the generation of the tower [dor haplagah] and the generation of the flood, when Avraham Avinu stood up and saw that [the yetzer hara] had nothing, began hitting him, since it is written 'And I will beat to pieces his adversaries before him, and smite them that hate him.' (Ps. 89:24). Said Rabbi Ami: The yetzer hara does not walk by the sides, rather, he walks by the middle of the square, and the moment he sees a man rolling his eyes, fixing his hair, and lifting his heel, he says: 'this one is mine!' What is the reason? 'Do you see a man wise in his own eyes? Sin has hope in him' (Prov. 26:12). Said Rabbi Avin: whoever indulges his yetzer [impulse to evil] in his youth, his end will be to be to managed by him. Rabbi Chanina bar Papa said: if your yetzer came to tempt you [lit. to make you desire] send him away with words of Torah, if you do so I rise you up as if you created peace itself, as it says: 'The yetzer near you, go out in battle of perfect peace [shalom shalom]' (Isaiah 26:3) if you do so I rise you up as if you created peace itself since not only peace is written here, but peace, peace. And if you say that it is not in your power to do so, the text says: 'because in you/You He/he trusts' (Isaiah 26:3). And I already told [lit. honored] you through Torah, 'Its urge is toward you, yet you can be its master.' (Gen. 4:7)", 34.10. "And Ad-nai said to his heart (Gen. 8:21) - The wicked are under control of their heart: 'The fool has said in his heart' (Ps. 14:1); 'And Esav said in his heart' (Gen.27:41); 'And Yerovoam said in his heart' (I Kings 12:25); 'Now Haman said in his heart' (Est. 6:6). But the righteous have their hearts under their control since it is written 'Now Hannah, she spoke at her heart' (I Sam. 1:13); 'And David said to his heart' (I Sam. 27:1); 'But Daniel put to his heart' (Dan. 1:8); [so too] 'And the Lord said to his heart: I will not again/add curse to the ground' (Gen. 8:21): He did not add to it, and let that indeed suffice. The Rabbis interpreted: I will not add [curse] to the children of Noah; I will not add [curse] to future generations. 'Because the devisings of man's heart [yetzer lev] is evil'. Rabbi Hiyya the Elder said: How terrible must be the dough when the baker himself testifies it to be bad! 'Because the inclination of man's heart [yetzer lev] is evil from his youth' Abba Jose the potter said: How terrible must be the leaven when he who created it testifies that it is bad, as it is written 'For He knows our inclinations, it is remembered that we are dust' (Ps. 103:14). The Rabbis said: How terrible must be the plant when the planter himself testifies that it is bad as it is written 'For the Lord of hosts, that planted you, has spoken evil of you (Jer. 1:17). Antoninus asked our teacher: ‘When is the evil inclination placed in a person, from the moment one comes out of the womb of one's mother or before one comes out of the womb of one's mother?’ ‘Before one comes out of the womb of one's mother’ he replied. [Antoninus] replied ‘It can't be, if [the yetzer] is put before one comes out from the womb, one would dig through the womb and emerge! Rabbi agreed with him, because his view corresponds with that of Scripture: 'Because the inclination of man's heart [yetzer lev] is evil from his youth [mine'urav]'. Rabbi Yudan said: This is written mine'urav (from his awakening), which means, from when he awakes [nin'ar] to the world. Antoninus asked our Teacher further: “When is the soul [neshama] put in a person, from the moment one comes out of the womb of one's mother or before one comes out of the womb of one's mother?’ He answered: ‘When one comes out of the womb of one's mother.’ [Antoninus] replied ‘It can't be! This is comparable to meat left without salt for three days - will it not putrefy?' Our Teacher agreed with him, for Scripture supports him: 'You bestowed on me life and care; Your providence watched over my spirit[ruach].' (Job 10:12) - hence, when did You place the spirit in me? When You gave me Your providence.", |
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24. Babylonian Talmud, Taanit, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •judah the prince (hanasi), rabbi Found in books: Katzoff (2019), On Jews in the Roman World: Collected Studies. 286| 29a. אנת צבית לחרובי ביתא ידך אשלימת ליה,בתשעה באב נגזר על אבותינו שלא יכנסו לארץ מנלן דכתיב (שמות מ, יז) ויהי בחדש הראשון בשנה השנית באחד לחדש הוקם המשכן ואמר מר שנה ראשונה עשה משה את המשכן שניה הקים משה את המשכן ושלח מרגלים וכתיב (במדבר י, יא) ויהי בשנה השנית בחדש השני בעשרים בחדש נעלה הענן מעל משכן העדות,וכתיב (במדבר י, לג) ויסעו מהר ה' דרך שלשת ימים אמר רבי חמא בר חנינא אותו היום סרו מאחרי ה' וכתיב (במדבר יא, ד) והאספסוף אשר בקרבו התאוו תאוה וישובו ויבכו גם בני ישראל וגו' וכתיב (במדבר יא, כ) עד חדש ימים וגו' דהוו להו עשרין ותרתין בסיון,וכתיב (במדבר יב, טו) ותסגר מרים שבעת ימים דהוו להו עשרין ותשעה בסיון וכתיב (במדבר יג, ב) שלח לך אנשים,ותניא בעשרים ותשעה בסיון שלח משה מרגלים וכתיב (במדבר יג, כה) וישובו מתור הארץ מקץ ארבעים יום הני ארבעים יום נכי חד הוו,אמר אביי תמוז דההיא שתא מלויי מליוה דכתיב (איכה א, טו) קרא עלי מועד לשבור בחורי,וכתיב (במדבר יד, א) ותשא כל העדה ויתנו את קולם ויבכו העם בלילה ההוא אמר רבה אמר ר' יוחנן (אותו היום ערב) תשעה באב היה אמר להם הקב"ה אתם בכיתם בכיה של חנם ואני קובע לכם בכיה לדורות,חרב הבית בראשונה דכתיב (מלכים ב כה, ח) ובחדש החמישי בשבעה לחדש היא שנת תשע עשרה [שנה] למלך נבוכדנצר מלך בבל בא נבוזראדן רב טבחים עבד מלך בבל ירושלם וישרוף את בית ה' וגו' וכתיב (ירמיהו נב, יב) ובחדש החמישי בעשור לחדש היא שנת תשע עשרה [שנה] למלך נבוכדנצר מלך בבל בא נבוזראדן רב טבחים עמד לפני מלך בבל בירושלם וגו',ותניא אי אפשר לומר בשבעה שהרי כבר נאמר בעשור ואי אפשר לומר בעשור שהרי כבר נאמר בשבעה הא כיצד בשבעה נכנסו נכרים להיכל ואכלו וקלקלו בו שביעי שמיני,ותשיעי סמוך לחשכה הציתו בו את האור והיה דולק והולך כל היום כולו שנאמר (ירמיהו ו, ד) אוי לנו כי פנה היום כי ינטו צללי ערב והיינו דאמר רבי יוחנן אלמלי הייתי באותו הדור לא קבעתיו אלא בעשירי מפני שרובו של היכל בו נשרף ורבנן אתחלתא דפורענותא עדיפא,ובשניה מנלן דתניא מגלגלין זכות ליום זכאי וחובה ליום חייב,אמרו כשחרב בית המקדש בראשונה אותו היום ערב תשעה באב היה ומוצאי שבת היה ומוצאי שביעית היתה ומשמרתה של יהויריב היתה והלוים היו אומרי' שירה ועומדין על דוכנם ומה שירה היו אומרים (תהלים צד, כג) וישב עליהם את אונם וברעתם יצמיתם ולא הספיקו לומר יצמיתם ה' אלהינו עד שבאו נכרים וכבשום וכן בשניה,נלכדה ביתר גמרא,נחרשה העיר תניא כשחרב טורנוסרופוס הרשע את ההיכל נגזרה גזרה על רבן גמליאל להריגה בא אדון אחד ועמד בבית המדרש ואמר בעל החוטם מתבקש בעל החוטם מתבקש שמע רבן גמליאל אזל טשא מינייהו,אזל לגביה בצנעא א"ל אי מצילנא לך מייתית לי לעלמא דאתי א"ל הן א"ל אשתבע לי אשתבע ליה סליק לאיגרא נפיל ומית וגמירי דכי גזרי גזירתא ומית חד מינייהו מבטלי לגזרתייהו יצתה בת קול ואמרה אדון זה מזומן לחיי העולם הבא,תנו רבנן משחרב הבית בראשונה נתקבצו כיתות כיתות של פרחי כהונה ומפתחות ההיכל בידן ועלו לגג ההיכל ואמרו לפניו רבונו של עולם הואיל ולא זכינו להיות גזברין נאמנים יהיו מפתחות מסורות לך וזרקום כלפי מעלה ויצתה כעין פיסת יד וקיבלתן מהם והם קפצו ונפלו לתוך האור,ועליהן קונן ישעיהו הנביא (ישעיהו כב, א) משא גיא חזיון מה לך איפוא כי עלית כולך לגגות תשואות מלאה עיר הומיה קריה עליזה חלליך לא חללי חרב ולא מתי מלחמה אף בהקב"ה נאמר (ישעיהו כב, ה) מקרקר קיר ושוע אל ההר:,משנכנס אב ממעטין בשמחה כו' אמר רב יהודה בריה דרב שמואל בר שילת משמיה דרב כשם שמשנכנס אב ממעטין בשמחה כך משנכנס אדר מרבין בשמחה | 29a. b You want to destroy the Temple; I have given you your hand. /b It is as though one idol said to the other: You are seeking to destroy the Temple by causing Israel to pray to you; I, too, give you a hand to assist you.,§ The mishna taught: b On the Ninth of Av, it was decreed upon our ancestors that they would not enter Eretz /b Yisrael. The Gemara asks: b From where do we /b derive this? b As it is written: “And it came to pass in the first month in the second year, on the first day of the month, that the Tabernacle was erected” /b (Exodus 40:17). b And the Master said: /b In the b first year /b after leaving Egypt, b Moses built the Tabernacle. /b At the beginning of the b second /b year, b Moses erected the Tabernacle and sent /b the b spies. And it is written: “And it came to pass in the second year in the second month, on the twentieth day of the month, that the cloud was taken up from the Tabernacle of the Testimony” /b (Numbers 10:11)., b And it is /b further b written: “And they set forward from the mount of the Lord three days’ journey” /b (Numbers 10:33). b Rabbi Ḥama bar Ḥanina said: That /b very b day, they turned away from God /b by displaying their anxiety about leaving Mount Sinai. b And it is written: “And the mixed multitude that was among them fell a lusting, and the children of Israel also wept on their part, /b and said: Would that we were given flesh to eat” (Numbers 11:4). b And it is written /b that the Jews ate the meat b “for an entire month” /b (Numbers 11:20). If one adds to the first twenty days an additional three days’ journey, b these are /b twenty-three days. Consequently, the subsequent month of twenty-nine days of eating meat ended b on the twenty-second of Sivan. /b ,After this, the Jews traveled to Hazeroth, where Miriam was afflicted with leprosy, b and it is written: “And Miriam was shut out of the camp for seven days, /b and the people did not journey until Miriam was brought in again” (Numbers 12:15). Including b these /b seven days, they remained in Hazeroth until b the twenty-ninth of Sivan /b before traveling on to Paran, b and it is written /b immediately afterward: b “Send you men, that they may spy out the land of Canaan” /b (Numbers 13:2)., b And /b this calculation b is taught /b in a i baraita /i : b On the twenty-ninth of Sivan, Moses sent /b the b spies. And it is written: “And they returned from spying out the land at the end of forty days” /b (Numbers 13:25), which means that they came back on the Ninth of Av. The Gemara asks: b These are forty days minus one. /b The remaining days of the days of Sivan, the entire month of Tammuz, and eight days of Av add up to a total of thirty-nine days, not forty., b Abaye said: The month of Tammuz of that year was a full /b month of thirty days. Accordingly, there are exactly forty days until the Ninth of Av. b And /b this is alluded to in the following verse, b as it is written: “He has called an appointed time against me to crush my young men” /b (Lamentations 1:15). This indicates that an additional appointed day, i.e., a New Moon, was added so that this calamity would fall specifically on the Ninth of Av., b And it is /b further b written: “And all the congregation lifted up their voice and cried and the people wept that night” /b (Numbers 14:1). b Rabba said /b that b Rabbi Yoḥa said: That night was the night of the Ninth of Av. The Holy One, Blessed be He, said to them: You wept needlessly /b that night, b and I /b will therefore b establish for you /b a true tragedy over which there will be b weeping in /b future b generations. /b ,§ The mishna further taught that on the Ninth of Av b the Temple was destroyed the first time. /b The Gemara explains that this is b as it is written: “And in the fifth month, on the seventh day of the month, which was the nineteenth year of King Nebuchadnezzar, king of Babylon, Nebuzaradan, captain of the guard, a servant of the King of Babylon, came to Jerusalem. And he burnt the house of the Lord” /b (II Kings 25:8–9). b And it is /b also b written: “And in the fifth month, on the tenth day of the month, which was the nineteenth year of King Nebuchadnezzar, king of Babylon, Nebuzaradan, captain of the guard, who served the king of Babylon, came into Jerusalem. /b And he burnt the house of the Lord” (Jeremiah 52:12–13)., b And it is taught /b in a i baraita /i : b It is impossible to say /b that the Temple was burned b on the seventh /b of Av, b as it has already been stated, /b in Jeremiah, that it was destroyed b on the tenth. And it is /b also b impossible to say /b that the Temple was burned b on the tenth /b of Av, b as it has already been stated /b that it was destroyed b on the seventh, /b in II Kings 25:8–9. b How so; /b what actually occurred? b On the seventh /b of Av, b gentiles entered the Sanctuary, and on the seventh and the eighth they ate /b there b and desecrated it, /b by engaging in acts of fornication., b And /b on b the ninth, adjacent to nightfall, they set fire to it, and it continuously burned the entire day, as it is stated: “Woe unto us, for the day has declined, for the shadows of the evening are stretched out” /b (Jeremiah 4:6). This verse is interpreted as a prophecy about the evening when the Temple was burned. b And this is /b what b Rabbi Yoḥa /b meant when he b said: Had I been /b alive b in that generation, I would have established /b the fast b only on the tenth /b of Av b because most of the Sanctuary was burned on that /b day. b And the Sages, /b who established the fast on the ninth, how do they respond to that comment? They maintain that it is b preferable /b to mark b the beginning of the tragedy. /b , b And /b the mishna further taught that the Temple was destroyed b for the second time /b also on the Ninth of Av. The Gemara asks: b From where do we /b derive that the Second Temple was destroyed on this date? b It is taught /b in a i baraita /i : b A meritorious /b matter b is brought about on an auspicious day, and a deleterious /b matter b on an inauspicious day, /b e.g., the Ninth of Av, on which several tragedies had already occurred.,The Sages b said: When the Temple was destroyed for the first time, that day was the Ninth of Av; and it was the conclusion of Shabbat; and it was the year after a Sabbatical Year; and it was the week of the priestly watch of Jehoiarib; and the Levites were singing /b the b song and standing on their platform. And what song were they singing? /b They were singing the verse: b “And He brought upon them their own iniquity, and He will cut them off in their own evil” /b (Psalms 94:23). b And they did not manage to recite /b the end of the verse: b “The Lord our God will cut them off,” before gentiles came and conquered them. And likewise, /b the same happened b when the Second /b Temple was destroyed.,The mishna teaches that b Beitar was captured /b on the Ninth of Av. The Gemara explains that this is known by b tradition. /b ,§ The mishna taught that on the Ninth of Av b the city /b of Jerusalem b was plowed. It is taught /b in a i baraita /i : b When the wicked Turnus Rufus plowed the Sanctuary, a decree was issued against Rabban Gamliel for execution. A certain Roman officer came and stood in the study hall and said /b surreptitiously: b The man with the nose is wanted; the man with the nose is wanted. /b This was a hint that Rabban Gamliel, who stood out in his generation like a nose protruding from a face, was sought by the government. Rabban Gamliel b heard and went into hiding. /b ,The Roman officer b went to him in private, and said to him: If I save you /b from death, will b you bring me into the World-to-Come? /b Rabban Gamliel b said to him: Yes. /b The officer b said to /b Rabban Gamliel: b Swear to me. He swore to him. /b The officer b ascended to the roof, fell, and died. And /b the Romans had b a tradition that when they issued a decree and one /b of their advisors b died, they would cancel the decree. /b The officer’s sacrifice saved Rabban Gamliel’s life. b A Divine Voice emerged and said: That officer is designated for /b the b life of the World-to-Come. /b , b The Sages taught: When the Temple was destroyed for the first time, many groups of young priests gathered together with the Temple keys in their hands. And they ascended to the roof of the Sanctuary and said before /b God: b Master of the Universe, since we did not merit to be faithful treasurers, /b and the Temple is being destroyed, b let /b the Temple b keys be handed to You. And they threw them upward, and a kind of palm of a hand emerged and received /b the keys b from them. And the young priests jumped /b from the roof b and fell into the fire /b of the burning Temple., b And the prophet Isaiah lamented over them: “The burden of the Valley of Vision. What ails you now that you have all gone up to the roofs? You that were full of uproar, a tumultuous city, a joyous town, your slain are not slain with the sword, nor dead in battle” /b (Isaiah 22:1–2). This is referring to the young priests who died by throwing themselves off the roof into the fire. b And even with regard to the Holy One, Blessed be He, it is stated: /b “For it is a day of trouble, and of trampling, and of confusion for the Lord of hosts, in the Valley of Vision; b a shouting over walls and a cry to the mountain” /b (Isaiah 22:5). This verse indicates that even God shouts over the destruction of the Temple.,§ The mishna teaches that b from when /b the month of b Av begins, one decreases /b acts of b rejoicing. Rav Yehuda, son of Rav Shmuel bar Sheilat, said in the name of Rav: Just as when Av begins one decreases rejoicing, so too when /b the month of b Adar begins, one increases rejoicing. /b |
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25. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •judah the prince (hanasi), rabbi Found in books: Katzoff (2019), On Jews in the Roman World: Collected Studies. 278| 57b. אמר רבי יוחנן השכים ונפל פסוק לתוך פיו הרי זה נבואה קטנה תנו רבנן שלשה מלכים הם הרואה דוד בחלום יצפה לחסידות שלמה יצפה לחכמה אחאב ידאג מן הפורענות,ג' נביאים הם הרואה ספר מלכים יצפה לגדולה יחזקאל יצפה לחכמה ישעיה יצפה לנחמה ירמיה ידאג מן הפורענות,שלשה כתובים גדולים הם הרואה ספר תהלים יצפה לחסידות משלי יצפה לחכמה איוב ידאג מן הפורענות,שלשה כתובים קטנים הם הרואה שיר השירים בחלום יצפה לחסידות קהלת יצפה לחכמה קינות ידאג מן הפורענות הרואה מגלת אסתר נס נעשה לו,שלשה חכמים הם הרואה רבי בחלום יצפה לחכמה ראב"ע יצפה לעשירות רבי ישמעאל בן אלישע ידאג מן הפורענות,שלשה תלמידי חכמים הם הרואה בן עזאי בחלום יצפה לחסידות בן זומא יצפה לחכמה אחר ידאג מן הפורענות,כל מיני חיות יפות לחלום חוץ מן הפיל והקוף והקפוד והאמר מר הרואה פיל בחלום פלא נעשה לו לא קשיא הא דמסרג הא דלא מסרג,כל מיני מתכת יפין לחלום חוץ ממר פסל וקרדום והני מילי דחזנהו בקתייהו כל מיני פירות יפין לחלום חוץ מפגי תמרה כל מיני ירקות יפין לחלום חוץ מראשי לפתות והאמר רב לא איעתרי עד דחזאי ראשי לפתות כי חזא בכנייהו חזא כל מיני צבעונין יפין לחלום חוץ מן התכלת כל מיני עופות יפין לחלום חוץ מן קריא וקפופא וקורפראי:,[הגו"ף הגו"ף מעי"ן משיבי"ן ומרחיבי"ן סימן]:,ג' נכנסין לגוף ואין הגוף נהנה מהן גודגדניות וכפניות ופגי תמרה שלשה אין נכנסין לגוף והגוף נהנה מהן אלו הן רחיצה וסיכה ותשמיש שלשה מעין העולם הבא אלו הן שבת שמש ותשמיש,תשמיש דמאי אילימא תשמיש המטה הא מכחש כחיש אלא תשמיש נקבים,שלשה משיבין דעתו של אדם אלו הן קול ומראה וריח שלשה מרחיבין דעתו של אדם אלו הן דירה נאה ואשה נאה וכלים נאים:,[חמש"ה ושש"ה ועשר"ה סימן]: חמשה אחד מששים אלו הן אש דבש ושבת ושינה וחלום אש אחד מששים לגיהנם דבש אחד מששים למן שבת אחד מששים לעולם הבא שינה אחד מששים למיתה חלום אחד מששים לנבואה,ששה דברים סימן יפה לחולה אלו הן עטוש זיעה שלשול קרי ושינה וחלום עטוש דכתיב (איוב מא, י) עטישותיו תהל אור זיעה דכתיב (בראשית ג, יט) בזעת אפיך תאכל לחם שלשול דכתיב (ישעיהו נא, יד) מהר צועה להפתח ולא ימות לשחת קרי דכתיב (ישעיהו נג, י) יראה זרע יאריך ימים שינה דכתיב (איוב ג, יג) ישנתי אז ינוח לי חלום דכתיב (ישעיהו לח, טז) ותחלימני והחייני,ששה דברים מרפאין את החולה מחליו ורפואתו רפואה אלו הן כרוב ותרדין וסיסין יבשין וקיבה והרת ויותרת הכבד וי"א אף דגים קטנים ולא עוד אלא שדגים קטנים מפרין ומברין כל גופו של אדם,עשרה דברים מחזירין את החולה לחליו וחליו קשה אלו הן האוכל בשר שור בשר שמן בשר צלי בשר צפרים וביצה צלויה ותגלחת ושחלים והחלב והגבינה והמרחץ וי"א אף אגוזים וי"א אף קשואים,תנא דבי ר' ישמעאל למה נקרא שמן קשואים מפני שהן קשים לגוף כחרבות איני והכתיב (בראשית כה, כג) ויאמר ה' לה שני גוים בבטנך אל תקרי גוים אלא גיים וא"ר יהודה אמר רב אלו אנטונינוס ורבי שלא פסק משלחנם לא צנון ולא חזרת ולא קשואין לא בימות החמה ולא בימות הגשמים,לא קשיא הא ברברבי הא בזוטרי,ת"ר מת בבית שלום בבית אכל ושתה בבית סימן יפה לבית נטל כלים מן הבית סימן רע לבית תרגמא רב פפא במסאנא וסנדלא כל דשקיל שכבא מעלי בר ממסאנא וסנדלא כל דיהיב שכבא מעלי בר מעפרא וחרדלא:,מקום שנעקרה ממנו עבודת גלולים: תנו רבנן הרואה מרקוליס אומר ברוך שנתן ארך אפים לעוברי רצונו מקום שנעקרה ממנו עבודת כוכבים אומר ברוך שעקר עכו"ם מארצנו וכשם שנעקרה ממקום זה כן תעקר מכל מקומות ישראל והשב לב עובדיהם לעבדך ובח"ל אין צריך לומר והשב לב עובדיהם לעבדך מפני שרובה עובדי כוכבים רשב"א אומר אף בחוץ לארץ צריך לומר כן מפני שעתידים להתגייר שנאמר (צפניה ג, ט) אז אהפוך אל עמים שפה ברורה,דרש רב המנונא הרואה בבל הרשעה צריך לברך חמש ברכות ראה בבל אומר ברוך שהחריב בבל הרשעה ראה ביתו של נבוכדנצר אומר ברוך שהחריב ביתו של נבוכדנצר הרשע ראה גוב של אריות או כבשן האש אומר ברוך שעשה נסים לאבותינו במקום הזה ראה מרקוליס אומר ברוך שנתן ארך אפים לעוברי רצונו ראה מקום שנוטלין ממנו עפר אומר ברוך אומר ועושה גוזר ומקיים,רבא כי הוה חזי חמרי דשקלי עפרא טריף להו ידא על גבייהו ואמר רהוטו צדיקי למעבד רעותא דמרייכו מר בריה דרבינא כי הוה מטי לבבל הוה שקיל עפרא בסודריה ושדי לברא לקיים מה שנא' (ישעיהו יד, כג) וטאטאתיה במטאטא השמד אמר רב אשי אנא הא דרב המנונא לא שמיע לי אלא מדעתאי בריכתינהו לכולהו | 57b. b Rabbi Yoḥa said: One who awakened /b in the morning and b a verse /b immediately b falls into his mouth, /b it is b a minor prophecy. The Sages taught: There are three kings /b whose appearance in a dream is significant. b One who sees David in a dream should expect piety; /b one who sees b Solomon should expect wisdom; /b and one who sees b Ahab should be concerned about calamity. /b ,There are also b three books of Prophets /b whose appearance in a dream is meaningful: b One who sees the book of Kings should anticipate greatness, /b royalty; one who sees the book of b Ezekiel should anticipate wisdom, /b as the configuration of the Divine Chariot is described therein; one who sees the book of b Isaiah should anticipate consolation; /b and one who sees the book of b Jeremiah should be concerned about calamity, /b because Jeremiah prophesied extensively of impending calamity.,Similarly, there are b three great /b books of b Writings /b whose appearance in a dream has particular significance: b One who sees the book of Psalms should anticipate piety; /b one who sees the book of b Proverbs should anticipate wisdom; /b one who sees the book of b Job should be concerned about calamity. /b , b There are /b also b three minor /b books of b Writings /b whose appearance in a dream is significant: b One who sees Song of Songs in a dream should anticipate piety, /b as it describes God’s love for Israel; one who sees b Ecclesiastes should anticipate wisdom; /b one who sees b Lamentations should be concerned about calamity; /b and b one who sees the scroll of Esther, /b it is a sign that b a miracle will be performed on his behalf. /b , b There are three Sages /b whose appearance in a dream is significant: b One who sees Rabbi /b Yehuda HaNasi b in a dream should anticipate wisdom; /b one who sees b Rabbi Elazar ben Azarya should anticipate wealth, /b as he was particularly wealthy; and one who sees b Rabbi Yishmael ben Elisha should be concerned about calamity, /b as he was one of the ten martyrs executed by the Romans.,There are b three Torah scholars /b who, despite their greatness in Torah, were never given the title Rabbi, and whose appearance in a dream is significant: b One who sees Ben Azzai in a dream should anticipate piety; /b one who sees b Ben Zoma should anticipate wisdom; /b and one who sees b i Aḥer /i , /b Elisha ben Avuya, b should be concerned about calamity, /b as he strayed from the path of righteousness.,The Gemara says: b All types of animals are auspicious /b signs b for a dream except for an elephant, a monkey and a long-tailed ape. /b The Gemara asks: b Didn’t the Master say: A miracle will be performed for one who sees an elephant in a dream? /b The Gemara answers: This is b not difficult. This /b statement that a vision of an elephant is a good omen refers to a case b where it is saddled, /b while b this /b statement that it is not a good omen refers to a case b where it is not saddled. /b ,Similarly, the Gemara says: b All types of metal /b utensils b are auspicious /b signs b for a dream, except for a hoe, a chisel, and an axe, /b as these are instruments of destruction. The Gemara notes that b this applies /b specifically b when they are seen on their handles. /b On a similar note, the Gemara says: b All kinds of fruit are auspicious /b signs b for a dream except for unripe dates. All kinds of vegetables are auspicious /b signs b for a dream except for turnip heads. /b The Gemara challenges: b Didn’t Rav say: I did not become wealthy until I saw turnip heads /b in my dream? Apparently turnip heads are a good omen. The Gemara responds: b When Rav saw /b them, b he saw them on their stems; /b if one sees turnip heads already picked, it is a bad omen. Similarly, b all kinds of colors are auspicious /b signs b for a dream, except for sky-blue [ i tekhelet /i ]. All kinds of birds are auspicious /b signs in a dream b except for an eagle-owl, and an owl, and a i kurferai, /i /b all of which are nocturnal and have strange and frightening appearances.,The words: b The body, the body, microcosm, ease, /b and b comfort /b are b mnemonics /b for matters that the Gemara will discuss, each of which represents a list with shared qualities, similar to the lists cited above.,The Gemara says: b Three /b food items b enter the body /b yet b the body does not benefit from them: Cherries, bad dates, and unripe dates. /b In contrast: b Three /b matters b do not enter the body /b yet b the body benefits from them, and they are: Washing, anointing, and usage [ i tashmish /i ], /b commonly used as a euphemism for conjugal relations. b Three /b matters b are microcosms of the World-to-Come, and they are: Sabbath, the sun and usage. /b ,The Gemara asks: b Usage of what /b benefits the body and is a microcosm of the World-to-Come? b If you say /b that it refers to b conjugal relations, doesn’t that weaken /b the body? b Rather, /b it refers to b usage of his orifices, /b relieving oneself., b Three /b matters b ease one’s mind, and they are: Voice, sight, and smell, /b when they are pleasant and aesthetic. b Three /b matters b give a person comfort, and they are: A beautiful abode, a beautiful wife, and beautiful vessels. /b ,The numbers b five, six, and ten are mnemonics /b for the categories to follow. The Gemara says: There are b five /b matters in our world which are b one-sixtieth /b of their most extreme manifestations. b They are: Fire, honey, Shabbat, sleep, and a dream. /b The Gemara elaborates: Our b fire /b is b one-sixtieth of /b the fire of b Gehenna; honey is one-sixtieth of manna; Shabbat is one-sixtieth of the World-to-Come; sleep is one-sixtieth of death; /b and b a dream is one-sixtieth of prophecy. /b ,Similarly: b Six matters are good omens for the sick: Sneezing, sweating, diarrhea, a seminal emission, sleep, and a dream. /b These are all alluded to in Scripture: b Sneezing, as it is written: “His sneezes flash forth light” /b (Job 41:10), indicating that by means of a sneeze one comes to see the light of the world. b Sweat, as it is written: “In the sweat of your face shall you eat bread” /b (Genesis 3:19). b Diarrhea, as it is written: “He that is bent down shall speedily be loosed; and he shall not go down dying into the pit” /b (Isaiah 51:14). b A seminal emission, as it is written: “That he might see his seed, prolong his days” /b (Isaiah 53:10). b Sleep, as it is written: “I should have slept; then had I been at rest” /b (Job 3:13). b A dream, as it is written: “Wherefore You recover me [ i vataḥalimeni /i ], and make me to live” /b (Isaiah 38:16); i vataḥalimeni /i is interpreted as etymologically similar to i ḥalom /i , dream.,Similarly: b Six matters cure a sick person from his illness, and their cure is /b an effective b cure. They are: Cabbage, beets, dried foley, /b a medicinal plant, b the stomach, the placenta, and the diaphragm /b of an animal. b Some say /b that b small fish /b also possess these qualities. b Furthermore, small fish cause one’s entire body to flourish and become healthy. /b ,In contrast, b there are ten matters that /b cause a sick person who has recovered to suffer a b relapse of his illness, and his illness is /b even more b severe, and they are: /b Eating b ox meat, /b eating b fatty meat /b in general, eating b roasted meat, /b eating b poultry, /b eating b a roasted egg, shaving, /b eating b cress, /b drinking b milk, /b eating b cheese, and /b bathing in a b bathhouse. And some say /b eating b nuts, and some say even /b eating b cucumbers. /b ,It was b taught /b in the b school of Rabbi Yishmael: Why are they called cucumbers [ i kishu’im /i ]? Because they are as harmful [ i kashim /i ] to the body as swords. /b The Gemara asks: b Is that really so? Is it not written: “And the Lord said unto her: Two nations [ i goyim /i ] are in your womb” /b (Genesis 25:23) and the Gemara says: b Do not read /b it as b i goyim /i , rather /b read it as b i gayim /i , proud ones. And Rav Yehuda said /b that b Rav said: /b This verse was fulfilled in b these /b two great individuals who descended from Rebecca: b Antoninus and Rabbi /b Yehuda HaNasi, b whose tables, /b because of their wealth, b never lacked for radish, lettuce or cucumbers, neither in summer nor in the rainy season. /b Apparently, cucumbers are good and are even a delicacy of kings.,The Gemara resolves: This is b not difficult. This /b that says they are harmful to the body refers b to large ones, /b while b this /b that says they were always served on the table of Rabbi Yehuda HaNasi and Antoninus refers b to small ones. /b ,With regard to dreams, b the Sages taught: /b One who dreams that he sees b a corpse in his house, /b it is a sign of b peace in his house. /b If the corpse b ate and drank in the house, it is good omen for the house. /b If the corpse b removed vessels from the house, /b it b is a bad omen for the house, /b as it suggests that the corpse is taking someone from the house with him. b Rav Pappa explained /b this only if the dream was b with regard to a shoe and a sandal, /b as that indicates that someone from the house is going to embark on a long journey. As the Sages said: b Everything /b that b a corpse takes /b in a dream is a b good /b omen b except a shoe and a sandal; everything that a corpse gives /b in a dream is a b good /b omen b except dust and mustard, /b which looks like dust, as they portend burial.,We learned in the mishna that one who sees b a place from which idolatry was eradicated /b should recite the blessing: Blessed…Who eradicated idolatry from our land. On this topic b the Sages taught /b in the i Tosefta /i : b One who sees /b the idol called b Mercury [ i Markulis /i ] recites: Blessed…who has shown patience to those who violate His will, /b as each day new rocks would be thrown upon the pile constructed in Mercury’ honor ( i Tosafot /i ). One who sees b a place from which idolatry was eradicated should recite: Blessed…Who eradicated idolatry from our land. And just as it was eradicated from this place, so too may it be eradicated from all places of Israel, and restore the hearts of their worshippers to worship You. Outside of Eretz /b Yisrael, b one need not recite: And restore the hearts of their worshippers to worship You, since it is predomitly populated by gentiles. Rabbi Shimon ben Elazar says: Even outside of Eretz /b Yisrael b one is required to recite that /b formula b because /b in the end of days all nations b will convert, as it is stated: “For then will I turn to the peoples a pure language, /b that they may all call upon the Name of the Lord, to serve Him with one consent” (Zephaniah 3:9).,The Gemara goes on to discuss special blessings instituted by the Sages to be recited upon seeing extraordinary sights. b Rav Hamnuna taught: One who sees the wicked Babylonia must recite five blessings. /b The Gemara elaborates: br b One who saw /b the ruins of b Babylonia, recites: Blessed…Who destroyed the wicked Babylonia. /b br b One who saw /b the ruins of b Nebuchadnezzar’s house, recites: Blessed…Who destroyed the house of wicked Nebuchadnezzar. /b br b One who saw the lion’s den /b into which Daniel was thrown (see Daniel ch. 6) b or the furnace /b into which Haiah, Mishael, and Azariah b were thrown /b (see Daniel ch. 3), b recites: Blessed…Who performed miracles for our ancestors in this place. /b br b One who saw Mercury, recites: Blessed…Who has shown patience to those who violate His will. /b br b One who saw a place from which earth is taken, /b as over the generations earth was taken from certain places and used as fertilizer or for construction in the surrounding areas, b recites: Blessed…Who speaks and acts, decrees and fulfills. /b ,The Gemara relates that b when Rava would see donkeys carrying earth /b from Babylonia, b he would slap their backs with his hand and say /b to them: b Run, righteous ones, and fulfill the will of your Master. When Mar, son of Ravina, would arrive in Babylonia he would take earth in his kerchief and throw it outside, to fulfill that which is said: “And I will sweep it with the broom of destruction” /b (Isaiah 14:23). b Rav Ashi said: I never heard the /b statement of b Rav Hamnuna, /b that one who sees Babylonia the wicked must recite five blessings. b However, based on my independent reasoning, I recited all of the blessings. /b |
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26. Babylonian Talmud, Hulin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Schiffman (1983), Testimony and the Penal Code, 59| 24b. (דברי הימים ב ה, יג) ויהי כאחד למחצצרים ולמשוררים להשמיע קול אחד:,עד שיזקין עד כמה אמר רבי אלעא אמר ר' חנינא עד שירתת,תנן התם בעל קרי שטבל ולא הטיל מים לכשיטיל טמא ר' יוסי אומר בחולה ובזקן טמא בילד ובבריא טהור,ילד עד כמה אמר רבי אלעא אמר רבי חנינא כל שעומד על רגלו אחת וחולץ מנעלו ונועל מנעלו אמרו עליו על רבי חנינא שהיה בן שמונים שנה והיה עומד על רגלו אחת וחולץ מנעלו ונועל מנעלו אמר רבי חנינא חמין ושמן שסכתני אמי בילדותי הן עמדו לי בעת זקנותי,ת"ר נתמלא זקנו ראוי ליעשות שליח ציבור ולירד לפני התיבה ולישא את כפיו מאימתי כשר לעבודה משיביא שתי שערות רבי אומר אומר אני עד שיהא בן עשרים,א"ר חסדא מ"ט דרבי דכתיב (עזרא ג, ח) ויעמידו [את] הלוים מבן עשרים שנה ומעלה לנצח על מלאכת בית ה' ואידך לנצח שאני,והא האי קרא בלוים כתיב כדר' יהושע בן לוי דאמר רבי יהושע בן לוי בעשרים וארבעה מקומות נקראו כהנים לוים וזה אחד מהן (יחזקאל מד, טו) והכהנים הלוים בני צדוק,ת"ר (ויקרא כא, יז) איש מזרעך לדורותם מכאן אמר רבי אלעזר קטן פסול לעבודה ואפי' תם מאימתי כשר לעבודה משיביא שתי שערות אבל אחיו הכהנים אין מניחין אותו לעבוד עד שיהא בן כ',איכא דאמרי הא רבי היא ואפי' פסול דרבנן לית ליה ואיכא דאמרי רבי אית ליה פסול מדרבנן והא רבנן היא ולכתחלה הוא דלא אבל דיעבד עבודתו כשרה:, big strongמתני׳ /strong /big טהור בכלי חרש טמא בכל הכלים טהור בכל הכלים טמא בכלי חרש:, big strongגמ׳ /strong /big ת"ר אויר כלי חרש טמא וגבו טהור אויר כל הכלים טהור וגבן טמא נמצא טהור בכלי חרש טמא בכל הכלים טהור בכל הכלים טמא בכלי חרש,מנהני מילי דת"ר תוכו ואע"פ שלא נגע,אתה אומר אע"פ שלא נגע או אינו אלא אם כן נגע רבי יונתן בן אבטולמוס אומר נאמר (ויקרא יא, לג) תוכו לטמא ונאמר תוכו ליטמא מה תוכו האמור לטמא אע"פ שלא נגע אף תוכו האמור ליטמא אע"פ שלא נגע,והתם מנלן אמר רבי יונתן התורה העידה על כלי חרס | 24b. b “It came to pass, when the trumpeters and singers were as one, to make one sound to be heard” /b (II Chronicles 5:13). This indicates that the Levites must be capable of singing in one voice, and one who is unable to do so is unfit for service.,The i baraita /i teaches that the priest is eligible for service b until he ages. /b The Gemara asks: b Until when, /b i.e., what is the definition of aging in this context? b Rabbi Ela says /b that b Rabbi Ḥanina says: Until /b his hands and feet begin to b tremble. /b , b We learned /b in a mishna b there /b ( i Mikvaot /i 8:4): With regard to b one who experienced a seminal emission who /b then b immersed /b in a ritual bath b and did not urinate /b before immersing, b when he urinates he is ritually impure, /b because residue of the semen remain in his body and was discharged with the urine, rendering him impure. b Rabbi Yosei says: In /b the case of b an ill /b person b and an elderly /b person, he is b ritually impure; in /b the case of b a young /b person b and a healthy /b person, he is b ritually pure, /b as the semen was presumably discharged in its entirety at the outset., b Until when /b is one considered b a young /b person? b Rabbi Ela says /b that b Rabbi Ḥanina says: Anyone who /b is able to b stand on one of his legs and remove his shoe or put on his shoe /b is considered young. b They said about Rabbi Ḥanina that he was eighty years old and would stand on one of his legs and remove his shoe or put on his shoe. Rabbi Ḥanina says: /b The b hot water and oil that my mother smeared on me in my youth benefited me in my old age. /b , b The Sages taught: /b If b one’s beard /b is b fully /b grown, b he is fit to be appointed an emissary of the community /b for various matters, b and to descend before the ark /b as a prayer leader, b and to lift his hands /b for the Priestly Benediction. b From when /b is a priest b fit for /b Temple b service? /b It is b from /b the time he reaches puberty and b grows two /b pubic b hairs. Rabbi /b Yehuda HaNasi b says: I say /b that he is not fit for Temple service b until he is twenty /b years of b age. /b , b Rav Ḥisda said: What is the reason /b for the opinion b of Rabbi /b Yehuda HaNasi? The reason is b as it is written: “And appointed the Levites, from twenty years old and upward, to oversee of the work of the House of the Lord” /b (Ezra 3:8). b And /b what does b the other /b i tanna /i hold? He holds that b to oversee is different /b and requires an older priest.,The Gemara asks: b But /b what proof can be cited from this verse with regard to priests; b isn’t that verse written with regard to Levites? /b The Gemara answers: It is understood b in accordance with /b the statement b of Rabbi Yehoshua ben Levi, as Rabbi Yehoshua ben Levi says: In twenty-four places /b in the Bible the b priests are called Levites. And this is one of those /b verses: b “And the priests the Levites, the sons of Zadok” /b (Ezekiel 44:15). The verse in Ezra is another one of the verses., b The Sages taught /b in a i baraita /i with regard to the verse: b “Any man of your descendants throughout their generations /b that has a blemish shall not approach to offer the bread of his God” (Leviticus 21:17); b from here Rabbi Elazar says: A minor /b priest is b unfit for /b Temple b service, even /b if he is b unblemished, /b as he is not a man. b From when /b is b he fit for service? From /b the time he reaches puberty and b grows two /b pubic b hairs. But his brethren the priests do not allow him to perform the service until he is twenty /b years of b age. /b , b There are /b those b who say: This is /b the opinion of b Rabbi /b Yehuda HaNasi, b and he is /b of the opinion that there is b no disqualification /b for one between puberty and twenty years of age b even by rabbinic law. /b The other priests simply do not allow priests of that age to perform the Temple service i ab initio /i . b And there are /b those b who say: Rabbi /b Yehuda HaNasi b is of /b the opinion that there is b disqualification by rabbinic law /b in that case, b and this /b statement in the i baraita /i b is /b the opinion of b the Rabbis, and /b they hold that b it is i ab initio /i that /b one may b not /b perform the service, b but after the fact, his service is valid. /b , strong MISHNA: /strong That which is b ritually pure in an earthenware vessel /b is b ritually impure in all the /b other types of b vessels; /b that which is b ritually pure in all the /b other types of b vessels /b is b ritually impure in an earthenware vessel. /b , strong GEMARA: /strong b The Sages taught /b in a i baraita /i explaining the mishna: If a primary source of ritual impurity fell into the b airspace of an earthenware vessel /b the vessel is b ritually impure, and /b if it fell on b its outer side, /b the vessel is b ritually pure. /b If a primary source of ritual impurity fell into the b airspace of all the /b other types of b vessels, /b the vessels are b ritually pure, and /b if it fell on b their outer side, /b they are b ritually impure. It is found /b that that which is b ritually pure in an earthenware vessel /b is b ritually impure in all the /b other b vessels, /b and that which is b ritually pure in all the /b other b vessels /b is b ritually impure in an earthenware vessel. /b ,The Gemara asks: b From where are these matters /b derived? It is b as the Sages taught /b in a i baraita /i based on the verse: “And every earthenware vessel into which [ i tokho /i ] any of them falls, whatever is in it [ i tokho /i ] shall be impure, and it you shall break” (Leviticus 11:33); if an impure item fell b “in it [ i tokho /i ],” and even /b in a case b where /b the impure item b did not come into contact /b with the vessel, the vessel becomes impure.,The i baraita /i continues: b Do you say /b that it is impure b even if /b the impure item b did not come into contact /b with the vessel, b or /b perhaps b it is /b impure b only if it did come into contact /b with the vessel? b Rabbi Yonatan ben Avtolemos says: i Tokho /i is stated /b with regard b to transmitting impurity /b to food in its airspace, as it is stated: “Whatever is in it [ i tokho /i ] shall be impure,” b and i tokho /i is stated /b with regard b to becoming impure, /b as it is stated: “Into which [ i tokho /i ] any of them falls”; b just as /b in the case of b i tokho /i that is stated /b with regard b to transmitting impurity /b to food in its airspace, the food is impure b even if /b the impure item b did not come into contact /b with the vessel, b so too, /b in the case of b i tokho /i that is stated /b with regard b to /b the vessel b becoming impure, /b the vessel is impure b even if /b the impure item b did not come into contact /b with it.,The Gemara asks: b And there, /b with regard to rendering food impure in its airspace, b from where do we /b derive that the food becomes impure even if it did not come into contact with the impure vessel? b Rabbi Yonatan said: The Torah testified about an earthenware vessel /b |
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27. Babylonian Talmud, Pesahim, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •rabbi judah the prince Found in books: Schiffman (1983), Testimony and the Penal Code, 128| 113a. גזייתא נינהו דשמטי סוסיא ואתו דברי להו,(וא"ל) רב לרב אסי לא תדור במתא דלא צניף בה סוסיא ולא נבח בה כלבא ואל תדור בעיר דריש מתא אסיא ולא תנסיב תרתי אי נסבת תרתי נסיב תלת,א"ל רב לרב כהנא הפוך בנבילתא ולא תיפוך במילי פשוט נבילתא בשוקא ושקיל אגרא ולא תימא כהנא אנא וגברא רבא אנא וסניא בי מלתא סלקת לאיגרא שירותך בהדך מאה קרי במתא בזוזא תותי כנפיך ניהוו,א"ל רב לחייא בריה לא תשתי סמא ולא תשוור ניגרא ולא תעקר ככא ולא תקנא בחיויא ולא תקנא בארמאה,תנו רבנן ג' אין מתקנאין בהן ואלו הן נכרי קטן ונחש קטן ותלמיד קטן מ"ט דמלכותייהו אחורי אודנייהו קאי,א"ל רב לאיבו בריה טרחי בך בשמעתא ולא מסתייע מילתא תא אגמרך מילי דעלמא אדחלא אכרעיך זבינך זבין כל מילי זבין ותחרט בר מחמרא דזבין ולא תחרט,שרי כיסיך פתח שקיך קבא מארעא ולא כורא מאיגרא,תמרא בחלוזך לבית סודנא רהיט ועד כמה אמר רבא עד תלתא סאה אמר רב פפא אי לא דרמאי שכרא לא איעתרי א"ד אמר רב חסדא אי לא דרמאי שכרא לא איעתרי מאי סודנא אמר רב חסדא סוד נאה וגמילות חסדים,אמר רב פפא כל אגב גביא בעי כל אשראי ספק אתי ספק לא אתי ודאתי מעות רעות נינהו,ג' דברים א"ר יוחנן משום אנשי ירושלים כשאתה יוצא למלחמה אל תצא בראשונה אלא תצא באחרונה כדי שתכנס בראשונה ועשה שבתך חול ואל תצטרך לבריות והוי משתדל עם מי שהשעה משחקת לו,(א"ר) שלשה דברים א"ר יהושע בן לוי משום אנשי ירושלים אל תרבה בגנות משום מעשה שהיה בתך בגרה שחרר עבדך ותן לה והוי זהיר באשתך מחתנה הראשון מ"ט רב חסדא אמר משום ערוה רב כהנא אמר משום ממון הא והא איתנהו,אמר רבי יוחנן שלשה מנוחלי העוה"ב אלו הן הדר בא"י והמגדל בניו לתלמוד תורה והמבדיל על היין במוצאי שבתות מאי היא דמשייר מקידושא לאבדלתא,א"ר יוחנן שלשה מכריז עליהן הקב"ה בכל יום על רווק הדר בכרך ואינו חוטא ועל עני המחזיר אבידה לבעליה ועל עשיר המעשר פירותיו בצינעה רב ספרא רווק הדר בכרך הוה | 113a. b are /b found b on the paths [ i gazyata /i ] /b near the city, b as horses /b belonging to the demons b flee /b along those paths, b and /b the demons b come to lead them /b away. Generally, however, demons do not enter inhabited places., b And /b Rav b said to Rav Asi: Do not live in a city where horses do not neigh and where dogs do not bark, /b as these animals provide security and protection. b And do not live in a city where the mayor is a doctor, /b as he will be too busy working to govern properly. b And do not marry two /b women, as they will likely join forces against you. And b if you /b do b marry two, marry a third /b as well. If two of your wives plot against you, the third will inform you of their plans., b Rav said to Rav Kahana: /b It is better for one b to turn over a carcass than to turn over his word, /b i.e., to break his promise. Rav further said: b Skin a carcass in the market and take payment, but do not say: I am a priest, or: I am a great man, and this matter disgusts me. /b It is preferable for one to work, even in menial labor, than to be dependent on others. Rav also advised Rav Kahana: If b you ascend to the roof, /b carry b your food with you. /b One should always carry his sustece with him, even if he goes only on a short trip. If b one hundred pumpkins in the city /b cost b a i zuz /i , place /b them carefully under b the corners /b of your clothes. Treat food respectfully even if it is inexpensive., b Rav said to Ḥiyya, his son: Do not /b get into the habit of b drinking medications, /b lest you develop an addiction. b And do not leap over a ditch, /b as you might hurt yourself in the process. b And do not pull out a tooth, /b but try to heal it if possible. b And do not provoke a snake /b in your house to try to kill it or chase it away. b And do not provoke a gentile, /b as this too is dangerous.,Similarly, b the Sages taught: /b There are b three /b beings b one /b should b not provoke: A small gentile, and a small snake, and a small /b Torah b scholar. What is the reason? Because their authority stands behind their ears. /b They will eventually grow up, assume power, each in his own way, and avenge those who have harassed them., b Rav said to Ayvu, his son: I struggled /b to teach b you i halakha /i but /b my efforts b did not succeed, /b as you did not become a great scholar. b Come /b and b I will teach you /b about b mundane matters: Sell your merchandise while the dust /b from the road is still b on your feet. /b As soon you return from your travels, sell your wares, lest the prices fall in the meantime. Furthermore, it is possible that b anything you sell /b might later cause you to b regret /b the sale, b except for wine, which you /b can b sell without regret. /b Since wine might go bad and be entirely lost, its sale is always advisable.,Rav further advised his son: b Open your purse /b to accept payment, and only then b open your sack /b to deliver the goods, to ensure you will receive payment for your merchandise. It is better to earn b a i kav /i from the ground than a i kor /i from the roof. /b A i kor /i is one hundred and eighty times larger than a i kav /i . This proverb means that it is preferable to earn a small amount from a local, safe transaction than to attempt to earn more through a distant, risky venture.,Rav continued: If there are b dates in your storeroom, run to the brewery /b to sell them. If you wait, there is a good chance the dates will go bad. The Gemara asks: b And how many /b dates should one keep for himself? b Rava said: Up to three i se’a /i . Rav Pappa said: If I were not a beer manufacturer I would not have become wealthy. Some say /b that it was b Rav Ḥisda who said: If I were not a beer manufacturer I would not have become wealthy. /b The Gemara asks: b What is /b the meaning of the word b i sudana /i , /b the Aramaic term for a brewer? b Rav Ḥisda said: A pleasant secret [ i sod na’e /i ] and acts of loving kindness, /b as brewing is a good way to make money and also enables one to perform good deeds.,The Gemara continues to offer advice about mundane matters. b Rav Pappa said: Anything /b you acquire with a document b by means /b of which ownership is transferred, i.e., a bill of acquisition or obligation, b requires collection, /b despite the fact that you are the legal owner. b Any sale on credit is uncertain whether or not /b it b will come /b to fruition. b And /b even b if it /b does b come /b to fruition, b the money is bad. /b These funds are difficult to collect, and they are generally not paid on time., b Rabbi Yoḥa said three matters, citing the people of Jerusalem: When you go to war do not go out first, but go out last. /b The reason is b so that /b if your side is defeated and you need to flee for your life, b you will enter /b the refuge of the city b first. And /b it is better to b make your Shabbat /b like an ordinary b weekday and do not be beholden to /b other b beings. And exert yourself /b to join together b with one upon whom the hour smiles. /b , b Rabbi Yehoshua ben Levi said three matters, citing the people of Jerusalem: Do not indulge in a shameful act /b in public, b because of the incident that occurred /b involving David and Bathsheba (see II Samuel 11–12). If b your daughter has grown up, /b it is better to b free your /b Canaanite b slave and give /b him b to her /b than to leave her to find a husband on her own. b And be careful with your wife with regard to her first son-in-law, /b as she is especially fond of him. b What is the reason /b for this warning? b Rav Ḥisda said: Due to /b the possibility of b licentiousness. Rav Kahana said: Due to /b the fact that she might give him all your b money /b and leave you impoverished. The Gemara comments: Since b either of these /b could b happen, /b it is best to be prudent., b Rabbi Yoḥa said: Three /b people are b among those who inherit the World-to-Come: One who lives in Eretz Yisrael; one who raises his sons to /b engage b in Torah study; and one who recites i havdala /i over wine at the conclusion of Shabbat. /b The Gemara asks: b What is /b the special importance of b that /b mitzva, to recite i havdala /i over wine? The Gemara answers: This is referring to an individual with only a small amount of wine, b who /b nevertheless b leaves some of /b his kiddush wine b for i havdala /i . /b , b Rabbi Yoḥa /b further b said: The Holy One, Blessed be He, proclaims about /b the goodness of b three /b kinds b of people every day, /b as exceptional and noteworthy individuals: b About a bachelor who lives in a city and does not sin /b with women; b about a poor person who returns a lost object to its owners /b despite his poverty; b and about a wealthy person who tithes his produce in private, /b without publicizing his behavior. The Gemara reports: b Rav Safra was a bachelor living in a city. /b |
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| 28. Babylonian Talmud, Shevuot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Schiffman (1983), Testimony and the Penal Code, 128 |
29. Anon., Exodus Rabbah, 37.2 (4th cent. CE - 9th cent. CE) Tagged with subjects: •judah the prince (hanasi), rabbi Found in books: Katzoff (2019), On Jews in the Roman World: Collected Studies. 286| 37.2. דָּבָר אַחֵר, וְאַתָּה הַקְרֵב אֵלֶיךָ. אָמְרוּ בְּשָׁעָה שֶׁיָּרַד משֶׁה מִסִּינַי וְרָאָה יִשְׂרָאֵל בְּאוֹתוֹ מַעֲשֶׂה, הִבִּיט בְּאַהֲרֹן וְהָיָה מַקִּישׁ עָלָיו בְּקוּרְנָס, וְהוּא לֹא נִתְכַּוֵּן אֶלָּא לְעַכְּבָם עַד שֶׁיֵּרֵד משֶׁה, וּמשֶׁה הָיָה סָבוּר שֶׁהָיָה אַהֲרֹן שֻׁתָּף עִמָּהֶן, וְהָיָה בְּלִבּוֹ עָלָיו, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא, משֶׁה, יוֹדֵעַ אֲנִי כַּוָּנָתוֹ שֶׁל אַהֲרֹן הֵיאַךְ הָיְתָה לְטוֹבָה, מָשָׁל לְבֶן מְלָכִים שֶׁזָּחָה דַעְתּוֹ עָלָיו וְנָטַל אֶת הַצִּפּוֹרֶן לַחְתֹּר בֵּית אָבִיו, אָמַר לוֹ פַּדְּגוֹגוֹ אַל תְּיַגַּע עַצְמְךָ תֵּן לִי וַאֲנִי אֶחְתֹּר, הֵצִיץ הַמֶּלֶךְ עָלָיו וְאָמַר לוֹ יוֹדֵעַ אֲנִי הֵיאַךְ הָיְתָה כַּוָּנָתְךָ, חַיֶּיךָ אֵינִי מַשְׁלִיט בְּרִיָה עַל פָּלָטִין שֶׁלִּי אֶלָּא אָתָּה. כָּךְ בְּשָׁעָה שֶׁאָמְרוּ יִשְׂרָאֵל לְאַהֲרֹן (שמות לב, א): קוּם עֲשֵׂה לָנוּ אֱלֹהִים, אָמַר לָהֶם (שמות לב, ב): פָּרְקוּ נִזְמֵי הַזָּהָב, אָמַר לָהֶם אֲנִי כֹהֵן, אֲנִי אֶעֱשֶׂה אוֹתוֹ וּמַקְרִיב לְפָנָיו, וְהוּא לֹא נִתְעַסֵּק אֶלָּא לְעַכְּבָן עַד שֶׁיָּבוֹא משֶׁה. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא אַהֲרֹן יוֹדֵעַ אֲנִי הֵיאַךְ הָיְתָה כַּוָּנָתְךָ, חַיֶּיךָ אֵין אֲנִי מַשְׁלִיט עַל קָרְבְּנוֹתֵיהֶן שֶׁל בָּנַי אֶלָּא אַתָּה, שֶׁנֶּאֱמַר: וְאַתָּה הַקְרֵב אֵלֶיךָ, הֵיכָן אָמַר לוֹ הַדָּבָר הַזֶּה לְמשֶׁה, בַּמִּשְׁכָּן. אָמַר רַבִּי לֵוִי מָשָׁל לְאוֹהֲבוֹ שֶׁל מֶלֶךְ קוֹמִיס וְרָפוּסָא, בִּקֵּשׁ לַעֲשׂוֹת סְטַרְטִיגוֹס לְאֶחָד וְהוֹדִיעַ לוֹ, אָמַר לוֹ אָחִיךָ הוּא, כָּךְ עָשָׂה הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה קוֹמִיס (במדבר יב, ז): לֹא כֵן עַבְדִּי משֶׁה, עֲשָׂאוֹ רָפוּסָא, שֶׁנֶּאֱמַר (שמות יח, יג): וַיֵּשֶׁב משֶׁה לִשְׁפֹּט אֶת הָעָם, בִּקֵּשׁ לַעֲשׂוֹת כֹּהֵן גָּדוֹל הוֹדִיעַ לוֹ, אָמַר לוֹ אַהֲרֹן אָחִיךָ הוּא. | |
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| 30. Justinian, Digest, 1.5.17 (5th cent. CE - 6th cent. CE) Tagged with subjects: •rabbi judah the prince Found in books: Price, Finkelberg and Shahar (2021), Rome: An Empire of Many Nations: New Perspectives on Ethnic Diversity and Cultural Identity, 262, 264 |
| 32. Papyri, Bgu, 7.1676 Tagged with subjects: •judah the prince (hanasi), rabbi Found in books: Katzoff (2019), On Jews in the Roman World: Collected Studies. 279 |
33. Babylonian Talmud, Avodah Zarah, None Tagged with subjects: •nan Found in books: Price, Finkelberg and Shahar (2021), Rome: An Empire of Many Nations: New Perspectives on Ethnic Diversity and Cultural Identity, 249, 268| 10a. שית שנין יתירתא סבור רבנן קמיה דרב' למימר האי שטר מאוחר הוא ניעכביה עד דמטיא זמניה ולא טריף אמר רב נחמן האי ספרא דוקנא כתביה והנך שית שנין דמלכו בעילם דאנן לא חשבינן להו הוא קחשיב ליה ובזמניה כתביה,דתניא ר' יוסי אומר שש שנים מלכו בעילם ואח"כ פשטה מלכותן בכל העולם כולו:,מתקיף לה רב אחא בר יעקב ממאי דלמלכות יונים מנינן דלמא ליציאת מצרים מנינן ושבקיה לאלפא קמא ונקטיה אלפא בתרא והאי מאוחר הוא אמר רב נחמן בגולה אין מונין אלא למלכי יונים בלבד,הוא סבר דחויי קא מדחי ליה נפק דק ואשכח דתניא בגולה אין מונין אלא למלכי יונים בלבד,אמר רבינא מתניתין נמי דיקא דתנן באחד בניסן ר"ה למלכים ולרגלים ואמרינן למלכים למאי הלכתא אמר רב חסדא לשטרות,ותנן באחד בתשרי ר"ה לשנים ולשמיטין ואמרינן לשנים למאי הלכתא ואמר רב חסדא לשטרות קשיא שטרות אהדדי,ומשנינן כאן למלכי ישראל כאן למלכי עובדי כוכבים למלכי עובדי כוכבים מתשרי מנינן למלכי ישראל מניסן מנינן,ואנן השתא מתשרי מנינן ואי ס"ד ליציאת מצרים מנינן מניסן בעינן למימני אלא לאו ש"מ למלכי יונים מנינן ש"מ:,ויום גינוסיא של מלכיהם וכו': מאי ויום גינוסיא של מלכיהם אמר רב יהודה יום שמעמידין בו עובדי כוכבים את מלכם והתניא יום גינוסיא ויום שמעמידין בו את מלכם לא קשיא הא דידיה הא דבריה,ומי מוקמי מלכא בר מלכא והתני רב יוסף (עובדיה א, ב) הנה קטן נתתיך בגוים שאין מושיבין מלך בן מלך (עובדיה א, ב) בזוי אתה מאד שאין להן לא כתב ולא לשון אלא מאי יום גינוסיא יום הלידה,והתניא יום גינוסיא ויום הלידה לא קשיא הא דידיה הא דבריה,והתניא יום גינוסיא שלו יום גינוסיא של בנו ויום הלידה שלו ויום הלידה של בנו אלא מאי יום גינוסיא יום שמעמידין בו מלכם ולא קשיא הא דידיה הא דבריה,ואי קשיא לך דלא מוקמי מלכא בר מלכא ע"י שאלה מוקמי כגון אסוירוס בר אנטונינוס דמלך,א"ל אנטונינוס לרבי בעינא דימלוך אסוירוס ברי תחותי ותתעביד טבריא קלניא ואי אימא להו חדא עבדי תרי לא עבדי אייתי גברא ארכביה אחבריה ויהב ליה יונה לעילאי בידיה וא"ל לתתאה אימר לעילא דלמפרח מן ידיה יונה אמר שמע מינה הכי קאמר לי את בעי מינייהו דאסוירוס ברי ימלוך תחותי ואימא ליה לאסוירוס דתעביד טבריא קלניא,א"ל מצערין לי חשובי [רומאי] מעייל ליה לגינא כל יומא עקר ליה פוגלא ממשרא קמיה אמר ש"מ הכי קאמר לי את קטול חד חד מינייהו ולא תתגרה בהו בכולהו | 10a. a date that had b six additional years /b relative to the correct scribal date, which takes for its starting point the beginning of Greek rule. b The Sages /b who studied b before Rabba thought to say: This is a postdated /b promissory b note, /b which can be used only from the date it specifies. Therefore, b let us hold it until its time arrives /b so that the creditor b will not repossess /b property that the debtor sold prior to the date that appears in the note. b Rav Naḥman /b disagreed and b said: This /b promissory note b was written by an exacting scribe, and those six years /b are referring to the years b when /b the Greeks b ruled /b only b in Elam. We do not count them, /b as Greek rule had not yet spread throughout the world, but b he does count them. And /b therefore b he wrote in /b the promissory note the correct b time, /b as the date does in fact match the year in which the promissory note was written.,Rav Naḥman cites a proof for his resolution: b As it is taught /b in a i baraita /i that b Rabbi Yosei says: /b The Greeks b ruled for six years in Elam /b alone, b and afterward their dominion spread throughout the entire world. /b It is the later event that serves as the basis for the dating system used by most scribes., b Rav Aḥa bar Ya’akov objects to /b Rav Naḥman’s answer: b From where /b is it known b that we count /b years according b to /b the b Greek rule, /b and that this promissory note was dated according to a system that uses the Greek rule as a starting point and was written by an exacting scribe? b Perhaps we count /b the years using b the exodus from Egypt /b as the starting point, which occurred one thousand years before the start of the Greek rule, b and /b in this case the scribe b left /b out b the first thousand years /b from the time of the exodus b and held on /b only b to the last thousand years, /b omitting the thousands digit and writing merely the hundreds, tens, and single digits. b And /b if so, b this /b promissory note b is postdated. Rav Naḥman said /b in response: The practice is that b in the exile we count /b years b only /b according b to the Greek kings. /b ,Upon hearing this reply, Rav Aḥa bar Ya’akov b thought: /b Rav Naḥman b is /b merely b deflecting /b my legitimate questions with this answer. Afterward, b he went out, examined /b the matter, b and discovered /b that it was as Rav Naḥman said. b As it is taught /b in a i baraita /i : b In the exile we count /b years b only /b according b to the Greek kings. /b , b Ravina said: The mishna is also precisely /b formulated, as it teaches that we calculate years according to the Greek kings. b As we learned /b in a mishna ( i Rosh HaShana /i 2a): b On the first of Nisan is the New Year for kings and for the Festivals. And we say /b about this: b With regard to what i halakha /i /b is it stated that the first of Nisan is the New Year b for kings? Rav Ḥisda said: /b It is said b with regard to /b dating b documents /b and determining their validity., b And we learned /b in the same mishna: b On the first of Tishrei is the New Year for /b counting b years and for /b calculating b Sabbatical /b cycles. b And we say: With regard to what i halakha /i /b is it stated that the first of Tishrei is the New Year b for /b counting b years? And Rav Ḥisda said: /b It is said b with regard to /b dating b documents. /b These two statements with regard to the dating of b documents /b are b difficult /b in light of b each other, /b as according to one statement the dating system is based on Nisan as the first month, whereas according to the other the year begins in Tishrei., b And we resolved /b the contradiction by explaining that b here /b the dating is according b to kings of Israel, /b and b there /b the dating is according b to the kings of the /b gentile b nations of the world. /b That is, when we date years according b to the kings of the nations of the world, we count from /b the month of b Tishrei, /b whereas when we date years according b to the kings of Israel, we count from /b the month of b Nisan. /b ,Ravina explains his proof: b And now /b that b we count from /b the month of b Tishrei /b when dating documents, one can claim as follows: b If it enters your mind /b that b we count /b and date years using b the exodus from Egypt /b as the starting point, while leaving off the first thousand years, then b we should count from /b the month of b Nisan, /b when the exodus occurred. b Rather, isn’t it /b correct to b conclude from /b the mishna that b we count /b years according b to the Greek kings? /b The Gemara affirms: b Conclude from it /b that the scribal years are in fact calculated according to the Greek kings. Therefore, one should explain as did Rav Naḥman: A promissory note that appears to be postdated by six years may not actually be a postdated promissory note; rather, it is assumed to have been written by an exacting scribe.,§ One of the gentile festivals listed in the mishna is b the day of the festival [ i geinuseya /i ] of their kings. /b The Gemara asks: b What is /b meant by: b The day of i geinuseya /i of their kings? Rav Yehuda says: /b This is referring to the b day on which the gentiles appoint /b and crown b their king. /b The Gemara asks: b But isn’t it taught /b in a i baraita /i : Two gentile festivals are b the day of i geinuseya /i and /b the b day on which the gentiles appoint their king? /b This indicates that these are two separate occasions. The Gemara answers that it is b not difficult: This, /b the day of i geinuseya /i , is referring to the coronation of the king b himself, /b whereas b that, /b the day on which the gentiles appoint and crown their king, is referring to the coronation b of his son, /b when a son is crowned during his father’s lifetime.,The Gemara asks: b And do /b the Romans actually b appoint /b as b king the son of the king? But didn’t Rav Yosef teach: /b The verse relating a prophesy about Edom, associated with the Roman Empire: b “Behold, I made you small among the nations” /b (Obadiah 1:2), is a reference to the fact b that /b the Romans b do not place /b on the throne as b king the son of the king. /b The continuation of the verse: b “You are greatly despised,” /b is a reference to the fact b that /b the Romans b have neither /b their own b script nor /b their own b language, /b but use those of other nations. The Gemara therefore rejects the explanation of the i baraita /i that distinguishes between coronation of a king and coronation of the king’s son: b Rather, what is the day of i geinuseya /i ? /b It is b the /b king’s b birthday. /b ,The Gemara asks: b But isn’t it taught /b in a i baraita /i : Two gentile festivals are b the day of i geinuseya /i and the birthday. /b Once again, these two events cannot be the same. The Gemara answers: It is b not difficult: This, /b the day of i geinuseya /i , is referring to the birthday of the king b himself, /b whereas b that, /b the birthday mentioned in the i baraita /i , is referring to the birthday b of his son. /b ,The Gemara further asks: b But isn’t it taught /b in a i baraita /i : b The day of i geinuseya /i of /b the king, b the day of i geinuseya /i of his son, and /b the king’s b birthday and the birthday of his son? /b If so, the i geinuseya /i cannot be either his or his son’s birthday. b Rather, what /b is meant by the b day of i geinuseya /i ? /b In fact it is referring to the b day on which /b the gentiles b appoint /b and crown b their king. And /b the fact that a i baraita /i mentions both the day of i geinuseya /i and the day on which the gentiles appoint and crown their king is b not difficult, /b as b this, /b the day of i geinuseya /i , is referring to b his /b own coronation, whereas b that, /b the day on which the gentiles appoint and crown their king, is referring to the coronation b of his son. /b , b And if /b it is b difficult for you that /b which was stated earlier, b that /b the Romans b do not appoint /b as b king the son of the king, /b in fact b they do appoint /b a son of the king as king b through the request /b of the king. b For example, /b there was b Asveirus, son of Antoninus, who ruled /b at the request of Antoninus.,The Gemara provides the background for this assertion. It is related that b Antoninus said to Rabbi /b Yehuda HaNasi: b I wish for Asveirus my son to rule instead of me, and that /b the city b Tiberias be released /b [ b i kelaneya /i /b ] from paying taxes. b And if I tell /b the Roman senate b one /b of my wishes, b they will do /b as I wish, but if I ask for b two /b of them b they will not do /b as I wish. Rabbi Yehuda HaNasi conveyed his answer in the following manner: b He brought a man, placed him on /b the shoulders of b another /b man, b and put a dove in the hands of the one on top. And he said to the one on the bottom: Tell the one on top that he should cause the dove to fly from his hands. /b Antoninus b said /b to himself: b Learn from it /b that b this /b is what Rabbi Yehuda HaNasi b is saying to me: You /b should b ask /b the Senate: b Let Asveirus my son rule instead of me, and say to Asveirus that he should release Tiberias /b from paying taxes.,Antoninus also b said to /b Rabbi Yehuda HaNasi: b Important Romans are upsetting me; /b what can I do about them? Rabbi Yehuda HaNasi b brought him to /b his b garden, /b and b every day he uprooted a radish from the garden bed before him. /b Antoninus b said /b to himself: b Learn from it /b that b this /b is what Rabbi Yehuda HaNasi b is saying to me: You /b should b kill them one /b by b one, and do not incite all of them /b at once. |
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| 35. Mishnah, Bt Megillah, None Tagged with subjects: •nan Found in books: Price, Finkelberg and Shahar (2021), Rome: An Empire of Many Nations: New Perspectives on Ethnic Diversity and Cultural Identity, 266 |
| 48. Papyri, P.Giss., 41 Tagged with subjects: •judah the prince (hanasi), rabbi Found in books: Katzoff (2019), On Jews in the Roman World: Collected Studies. 279 |
| 49. Epigraphy, Sb, 3.6262 Tagged with subjects: •judah the prince (hanasi), rabbi Found in books: Katzoff (2019), On Jews in the Roman World: Collected Studies. 279 |
| 51. Papyri, Psi, 9.1080 Tagged with subjects: •judah the prince (hanasi), rabbi Found in books: Katzoff (2019), On Jews in the Roman World: Collected Studies. 279 |
