1. Septuagint, Tobit, 12.8 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •rabbis, on fasting Found in books: Gera (2014) 265 | 12.8. Prayer is good when accompanied by fasting, almsgiving, and righteousness. A little with righteousness is better than much with wrongdoing. It is better to give alms than to treasure up gold. |
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2. Hebrew Bible, Exodus, 34.28 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •rabbis, on fasting Found in books: Gera (2014) 265| 34.28. "וַיְהִי־שָׁם עִם־יְהוָה אַרְבָּעִים יוֹם וְאַרְבָּעִים לַיְלָה לֶחֶם לֹא אָכַל וּמַיִם לֹא שָׁתָה וַיִּכְתֹּב עַל־הַלֻּחֹת אֵת דִּבְרֵי הַבְּרִית עֲשֶׂרֶת הַדְּבָרִים׃", | 34.28. "And he was there with the LORD forty days and forty nights; he did neither eat bread, nor drink water. And he wrote upon the tables the words of the covet, the ten words.", |
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3. Hebrew Bible, Genesis, 29.17, 39.6 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •rabbis, on fasting Found in books: Gera (2014) 267| 29.17. "וְעֵינֵי לֵאָה רַכּוֹת וְרָחֵל הָיְתָה יְפַת־תֹּאַר וִיפַת מַרְאֶה׃", 39.6. "וַיַּעֲזֹב כָּל־אֲשֶׁר־לוֹ בְּיַד־יוֹסֵף וְלֹא־יָדַע אִתּוֹ מְאוּמָה כִּי אִם־הַלֶּחֶם אֲשֶׁר־הוּא אוֹכֵל וַיְהִי יוֹסֵף יְפֵה־תֹאַר וִיפֵה מַרְאֶה׃", | 29.17. "And Leah’s eyes were weak; but Rachel was of beautiful form and fair to look upon.", 39.6. "And he left all that he had in Joseph’s hand; and, having him, he knew not aught save the bread which he did eat. And Joseph was of beautiful form, and fair to look upon.", |
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4. Hebrew Bible, Psalms, 93.1 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •rabbis, on fasting Found in books: Gera (2014) 266| 93.1. "יְהוָה מָלָךְ גֵּאוּת לָבֵשׁ לָבֵשׁ יְהוָה עֹז הִתְאַזָּר אַף־תִּכּוֹן תֵּבֵל בַּל־תִּמּוֹט׃", | 93.1. "The LORD reigneth; He is clothed in majesty; The LORD is clothed, He hath girded Himself with strength; Yea, the world is established, that it cannot be moved.", |
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5. Hebrew Bible, 1 Samuel, 20.18 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •rabbis, on fasting Found in books: Gera (2014) 266| 20.18. "וַיֹּאמֶר־לוֹ יְהוֹנָתָן מָחָר חֹדֶשׁ וְנִפְקַדְתָּ כִּי יִפָּקֵד מוֹשָׁבֶךָ׃", | 20.18. "Then Yehonatan said to David, Tomorrow is the new moon: and thou shalt be missed, because thy seat will be empty.", |
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6. Hebrew Bible, 2 Kings, 4.23, 19.7-19.8 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •rabbis, on fasting Found in books: Gera (2014) 265, 266| 4.23. "וַיֹּאמֶר מַדּוּעַ אתי [אַתְּ] הלכתי [הֹלֶכֶת] אֵלָיו הַיּוֹם לֹא־חֹדֶשׁ וְלֹא שַׁבָּת וַתֹּאמֶר שָׁלוֹם׃", 19.7. "הִנְנִי נֹתֵן בּוֹ רוּחַ וְשָׁמַע שְׁמוּעָה וְשָׁב לְאַרְצוֹ וְהִפַּלְתִּיו בַּחֶרֶב בְּאַרְצוֹ׃", 19.8. "וַיָּשָׁב רַב־שָׁקֵה וַיִּמְצָא אֶת־מֶלֶךְ אַשּׁוּר נִלְחָם עַל־לִבְנָה כִּי שָׁמַע כִּי נָסַע מִלָּכִישׁ׃", | 4.23. "And he said: Wherefore wilt thou go to him today? it is neither new moon nor sabbath.’ And she said: ‘It shall be well.’", 19.7. "Behold, I will put a spirit in him, and he shall hear a rumour, and shall return to his own land; and I will cause him to fall by the sword in his own land.’", 19.8. "So Rab-shakeh returned, and found the king of Assyria warring against Libnah; for he had heard that he was departed from Lachish.", |
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7. Hebrew Bible, Amos, 8.5 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •rabbis, on fasting Found in books: Gera (2014) 266| 8.5. "לֵאמֹר מָתַי יַעֲבֹר הַחֹדֶשׁ וְנַשְׁבִּירָה שֶּׁבֶר וְהַשַּׁבָּת וְנִפְתְּחָה־בָּר לְהַקְטִין אֵיפָה וּלְהַגְדִּיל שֶׁקֶל וּלְעַוֵּת מֹאזְנֵי מִרְמָה׃", | 8.5. "Saying: ‘When will the new moon be gone, that we may sell grain? And the sabbath, that we may set forth corn? Making the ephah small, and the shekel great, And falsifying the balances of deceit;", |
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8. Hebrew Bible, Isaiah, 1.13 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •rabbis, on fasting Found in books: Gera (2014) 266| 1.13. "לֹא תוֹסִיפוּ הָבִיא מִנְחַת־שָׁוְא קְטֹרֶת תּוֹעֵבָה הִיא לִי חֹדֶשׁ וְשַׁבָּת קְרֹא מִקְרָא לֹא־אוּכַל אָוֶן וַעֲצָרָה׃", | 1.13. "Bring no more vain oblations; It is an offering of abomination unto Me; New moon and sabbath, the holding of convocations— I cannot endure iniquity along with the solemn assembly.", |
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9. Hebrew Bible, Judges, 17.1-17.4 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •rabbis, on fasting Found in books: Gera (2014) 267| 17.1. "וַיֹּאמֶר לוֹ מִיכָה שְׁבָה עִמָּדִי וֶהְיֵה־לִי לְאָב וּלְכֹהֵן וְאָנֹכִי אֶתֶּן־לְךָ עֲשֶׂרֶת כֶּסֶף לַיָּמִים וְעֵרֶךְ בְּגָדִים וּמִחְיָתֶךָ וַיֵּלֶךְ הַלֵּוִי׃", 17.1. "וַיְהִי־אִישׁ מֵהַר־אֶפְרָיִם וּשְׁמוֹ מִיכָיְהוּ׃", 17.2. "וַיֹּאמֶר לְאִמּוֹ אֶלֶף וּמֵאָה הַכֶּסֶף אֲשֶׁר לֻקַּח־לָךְ ואתי [וְאַתְּ] אָלִית וְגַם אָמַרְתְּ בְּאָזְנַי הִנֵּה־הַכֶּסֶף אִתִּי אֲנִי לְקַחְתִּיו וַתֹּאמֶר אִמּוֹ בָּרוּךְ בְּנִי לַיהוָה׃", 17.3. "וַיָּשֶׁב אֶת־אֶלֶף־וּמֵאָה הַכֶּסֶף לְאִמּוֹ וַתֹּאמֶר אִמּוֹ הַקְדֵּשׁ הִקְדַּשְׁתִּי אֶת־הַכֶּסֶף לַיהוָה מִיָּדִי לִבְנִי לַעֲשׂוֹת פֶּסֶל וּמַסֵּכָה וְעַתָּה אֲשִׁיבֶנּוּ לָךְ׃", 17.4. "וַיָּשֶׁב אֶת־הַכֶּסֶף לְאִמּוֹ וַתִּקַּח אִמּוֹ מָאתַיִם כֶּסֶף וַתִּתְּנֵהוּ לַצּוֹרֵף וַיַּעֲשֵׂהוּ פֶּסֶל וּמַסֵּכָה וַיְהִי בְּבֵית מִיכָיְהוּ׃", | 17.1. "And there was a man of mount Efrayim, whose name was Mikhayehu.", 17.2. "And he said to his mother, The eleven hundred shekels of silver that were taken from thee, about which thou didst pronounce a curse, uttering it also in my ears, behold, the silver is with me; I took it. And his mother said, Blessed be thou of the Lord, my son.", 17.3. "And when he had restored the eleven hundred shekels of silver to his mother, his mother said, I had wholly dedicated the silver to the Lord from my hand for my son, to make a carved and a molten idol: now therefore I will restore it to thee.", 17.4. "And when he had given back the money to his mother, his mother took two hundred shekels of silver, and gave them to the founder, who made of it a carved and a molten idol: and they were in the house of Mikhayehu.", |
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10. Septuagint, Tobit, 12.8 (4th cent. BCE - 2nd cent. BCE) Tagged with subjects: •rabbis, on fasting Found in books: Gera (2014) 265 | 12.8. Prayer is good when accompanied by fasting, almsgiving, and righteousness. A little with righteousness is better than much with wrongdoing. It is better to give alms than to treasure up gold. |
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11. Anon., Jubilees, 1.14 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •rabbis, on fasting Found in books: Gera (2014) 266 | 1.14. and My sabbaths, and My holy place which I have hallowed for Myself in their midst, and My tabernacle, and My sanctuary, which I have hallowed for Myself in the midst of the land, that I should set My name upon it, and that it should dwell (there). |
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12. Anon., Testament of Joseph, 3.4 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •rabbis, on fasting Found in books: Gera (2014) 265, 267 | 3.4. And I fasted in those seven years, and I appeared to the Egyptians as one living delicately, for they that fast for God's sake receive beauty of face. |
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13. Hebrew Bible, Daniel, 1.5-1.16 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Gera (2014) 267| 1.5. "וַיְמַן לָהֶם הַמֶּלֶךְ דְּבַר־יוֹם בְּיוֹמוֹ מִפַּת־בַּג הַמֶּלֶךְ וּמִיֵּין מִשְׁתָּיו וּלְגַדְּלָם שָׁנִים שָׁלוֹשׁ וּמִקְצָתָם יַעַמְדוּ לִפְנֵי הַמֶּלֶךְ׃", 1.6. "וַיְהִי בָהֶם מִבְּנֵי יְהוּדָה דָּנִיֵּאל חֲנַנְיָה מִישָׁאֵל וַעֲזַרְיָה׃", 1.7. "וַיָּשֶׂם לָהֶם שַׂר הַסָּרִיסִים שֵׁמוֹת וַיָּשֶׂם לְדָנִיֵּאל בֵּלְטְשַׁאצַּר וְלַחֲנַנְיָה שַׁדְרַךְ וּלְמִישָׁאֵל מֵישַׁךְ וְלַעֲזַרְיָה עֲבֵד נְגוֹ׃", 1.8. "וַיָּשֶׂם דָּנִיֵּאל עַל־לִבּוֹ אֲשֶׁר לֹא־יִתְגָּאַל בְּפַתְבַּג הַמֶּלֶךְ וּבְיֵין מִשְׁתָּיו וַיְבַקֵּשׁ מִשַּׂר הַסָּרִיסִים אֲשֶׁר לֹא יִתְגָּאָל׃", 1.9. "וַיִּתֵּן הָאֱלֹהִים אֶת־דָּנִיֵּאל לְחֶסֶד וּלְרַחֲמִים לִפְנֵי שַׂר הַסָּרִיסִים׃", 1.11. "וַיֹּאמֶר דָּנִיֵּאל אֶל־הַמֶּלְצַר אֲשֶׁר מִנָּה שַׂר הַסָּרִיסִים עַל־דָּנִיֵּאל חֲנַנְיָה מִישָׁאֵל וַעֲזַרְיָה׃", 1.12. "נַס־נָא אֶת־עֲבָדֶיךָ יָמִים עֲשָׂרָה וְיִתְּנוּ־לָנוּ מִן־הַזֵּרֹעִים וְנֹאכְלָה וּמַיִם וְנִשְׁתֶּה׃", 1.13. "וְיֵרָאוּ לְפָנֶיךָ מַרְאֵינוּ וּמַרְאֵה הַיְלָדִים הָאֹכְלִים אֵת פַּתְבַּג הַמֶּלֶךְ וְכַאֲשֶׁר תִּרְאֵה עֲשֵׂה עִם־עֲבָדֶיךָ׃", 1.14. "וַיִּשְׁמַע לָהֶם לַדָּבָר הַזֶּה וַיְנַסֵּם יָמִים עֲשָׂרָה׃", 1.15. "וּמִקְצָת יָמִים עֲשָׂרָה נִרְאָה מַרְאֵיהֶם טוֹב וּבְרִיאֵי בָּשָׂר מִן־כָּל־הַיְלָדִים הָאֹכְלִים אֵת פַּתְבַּג הַמֶּלֶךְ׃", 1.16. "וַיְהִי הַמֶּלְצַר נֹשֵׂא אֶת־פַּתְבָּגָם וְיֵין מִשְׁתֵּיהֶם וְנֹתֵן לָהֶם זֵרְעֹנִים׃", | 1.5. "And the king appointed for them a daily portion of the king’s food, and of the wine which he drank, and that they should be nourished three years; that at the end thereof they might stand before the king.", 1.6. "Now among these were, of the children of Judah, Daniel, Haiah, Mishael, and Azariah.", 1.7. "And the chief of the officers gave names unto them: unto Daniel he gave the name of Belteshazzar; and to Haiah, of Shadrach; and to Mishael, of Meshach; and to Azariah, of Abed-nego.", 1.8. "But Daniel purposed in his heart that he would not defile himself with the king’s food, nor with the wine which he drank; therefore he requested of the chief of the officers that he might not defile himself.", 1.9. "And God granted Daniel mercy and compassion in the sight of the chief of the officers.", 1.10. "And the chief of the officers said unto Daniel: ‘I fear my lord the king, who hath appointed your food and your drink; for why should he see your faces sad in comparison with the youths that are of your own age? so would ye endanger my head with the king.’", 1.11. "Then said Daniel to the steward, whom the chief of the officers had appointed over Daniel, Haiah, Mishael, and Azariah:", 1.12. "’Try thy servants, I beseech thee, ten days; and let them give us pulse to eat, and water to drink.", 1.13. "Then let our counteces be looked upon before thee, and the countece of the youths that eat of the king’s food; and as thou seest, deal with thy servants.’", 1.14. "So he hearkened unto them in this matter, and tried them ten days.", 1.15. "And at the end of ten days their counteces appeared fairer, and they were fatter in flesh, than all the youths that did eat of the king’s food.", 1.16. "So the steward took away their food, and the wine that they should drink, and gave them pulse.", |
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14. Anon., Testament of Simeon, 3.4 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •rabbis, on fasting Found in books: Gera (2014) 265 | 3.4. and so long as he that is envied flourisheth, he that envieth fadeth away. |
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15. Septuagint, 1 Maccabees, 10.34 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •rabbis, on fasting Found in books: Gera (2014) 266 | 10.34. And all the feasts and sabbaths and new moons and appointed days, and the three days before a feast and the three after a feast -- let them all be days of immunity and release for all the Jews who are in my kingdom. |
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16. Septuagint, Judith, 8.29, 10.3-10.4, 10.7, 10.14, 10.19, 10.23, 11.21, 12.9, 12.13, 16.6-16.9, 16.24 (2nd cent. BCE - 0th cent. CE) Tagged with subjects: •rabbis, on fasting Found in books: Gera (2014) 265, 267 | 8.29. Today is not the first time your wisdom has been shown, but from the beginning of your life all the people have recognized your understanding, for your heart's disposition is right. 10.3. and she removed the sackcloth which she had been wearing, and took off her widow's garments, and bathed her body with water, and anointed herself with precious ointment, and combed her hair and put on a tiara, and arrayed herself in her gayest apparel, which she used to wear while her husband Manasseh was living. 10.4. And she put sandals on her feet, and put on her anklets and bracelets and rings, and her earrings and all her ornaments, and made herself very beautiful, to entice the eyes of all men who might see her. 10.7. When they saw her, and noted how her face was altered and her clothing changed, they greatly admired her beauty, and said to her, 10.14. When the men heard her words, and observed her face -- she was in their eyes marvelously beautiful -- they said to her, 10.19. And they marveled at her beauty, and admired the Israelites, judging them by her, and every one said to his neighbor, "Who can despise these people, who have women like this among them? Surely not a man of them had better be left alive, for if we let them go they will be able to ensnare the whole world!" 10.23. And when Judith came into the presence of Holofernes and his servants, they all marveled at the beauty of her face; and she prostrated herself and made obeisance to him, and his slaves raised her up. 11.21. "There is not such a woman from one end of the earth to the other, either for beauty of face or wisdom of speech!" 12.9. So she returned clean and stayed in the tent until she ate her food toward evening. 12.13. So Bagoas went out from the presence of Holofernes, and approached her and said, "This beautiful maidservant will please come to my lord and be honored in his presence, and drink wine and be merry with us, and become today like one of the daughters of the Assyrians who serve in the house of Nebuchadnezzar." 16.6. But the Lord Almighty has foiled them by the hand of a woman. 16.7. For their mighty one did not fall by the hands of the young men, nor did the sons of the Titans smite him, nor did tall giants set upon him; but Judith the daughter of Merari undid him with the beauty of her countece. 16.8. For she took off her widow's mourning to exalt the oppressed in Israel. She anointed her face with ointment and fastened her hair with a tiara and put on a linen gown to deceive him. 16.9. Her sandal ravished his eyes, her beauty captivated his mind, and the sword severed his neck. 16.24. and the house of Israel mourned for her seven days. Before she died she distributed her property to all those who were next of kin to her husband Manasseh, and to her own nearest kindred. |
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17. Philo of Alexandria, On The Contemplative Life, 34-38 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Gera (2014) 265 | 38. And there are two kinds of covering, one raiment and the other a house: we have already spoken of their houses, that they are not decorated with any ornaments, but run up in a hurry, being only made to answer such purposes as are absolutely necessary; and in like manner their raiment is of the most ordinary description, just stout enough to ward off cold and heat, being a cloak of some shaggy hide for winter, and a thin mantle or linen shawl in the summer; |
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18. New Testament, Luke, 2.36-2.37 (1st cent. CE - 1st cent. CE) Tagged with subjects: •rabbis, on fasting Found in books: Gera (2014) 265| 2.36. Καὶ ἦν Ἅννα προφῆτις, θυγάτηρ Φανουήλ, ἐκ φυλῆς Ἀσήρ,?̔αὕτη προβεβηκυῖα ἐν ἡμέραις πολλαῖς, ζήσασα μετὰ ἀνδρὸς ἔτη ἑπτὰ ἀπὸ τῆς παρθενίας αὐτῆς, 2.37. καὶ αὐτὴ χήρα ἕως ἐτῶν ὀγδοήκοντα τεσσάρων?̓ ἣ οὐκ ἀφίστατο τοῦ ἱεροῦ νηστείαις καὶ δεήσεσιν λατρεύουσα νύκτα καὶ ἡμέραν. | 2.36. There was one Anna, a prophetess, the daughter of Phanuel, of the tribe of Asher (she was of a great age, having lived with a husband seven years from her virginity, 2.37. and she had been a widow for about eighty-four years), who didn't depart from the temple, worshipping with fastings and petitions night and day. |
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19. New Testament, Mark, 15.42 (1st cent. CE - 1st cent. CE) Tagged with subjects: •rabbis, on fasting Found in books: Gera (2014) 266| 15.42. Καὶ ἤδη ὀψίας γενομένης, ἐπεὶ ἦν παρασκευή, ὅ ἐστιν προσάββατον, | 15.42. When evening had now come, because it was the Preparation Day, that is, the day before the Sabbath, |
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20. Tosefta, Taanit, 2.5-2.6 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •babylonian rabbis, sages, approach to fasting of palestinian rabbis •palestinian rabbis, sages, approach to fasting of babylonian rabbis and •rabbis, on fasting Found in books: Gera (2014) 266, 267; Kalmin (1998) 11| 2.5. "אנשי משמר ואנשי מעמד אסורין לספר ולכבס בין משחרב הבית ובין עד שלא חרב הבית רבי יוסי אומר משחרב הבית מותרין מפני שאבל הוא להם יום שני וחמישי הוחדו לתענית צבור ובהן בתי דינים יושבין בעיירות ובהן נכנסין לבתי כנסיות וקורין ובהן [מפסיקין] למקרא מגילה.", 2.6. "מה בין תענית צבור לתענית יחיד [תענית צבור אוכלין ושותין מבעוד יום מה שאין כן בתענית יחיד] תענית צבור אסורין במלאכה ברחיצה ובסיכה ובנעילת הסנדל ובתשמיש המטה מה שאין כן בתענית יחיד תענית צבור נכנסין לבתי כנסיות מה שאין כן בתענית יחיד תענית צבור מוציאין את התיבה לרחובה של עיר מה שאין כן בתענית יחיד תענית צבור מתפללין עשרים וארבע ברכות מה שאין כן בתענית יחיד תענית צבור כהנים נושאים כפיהם ארבעה פעמים ביום משא\"כ בתענית יחיד תענית צבור אין מפסיקין לימים טובים הכתובים במגילה מה שאין כן בתענית יחיד מעשה וגזרו תענית בחנוכה בלוד [אמרו לו לרבי אליעזר וסיפר לרבי יהושע ורחץ אמר להם ר' יהושע] צאו והתענו על מה שהתעניתם כל זמן שהיה רבן גמליאל קיים היתה הלכה נוהגת כדבריו לאחר מיתתו של רבן גמליאל בקש רבי יהושע לבטל את דבריו עמד רבי יוחנן בן נורי על רגליו ואמר חזי אנא בתר רישא גופא אזיל כל זמן שהיה רבן גמליאל קיים היתה הלכה נוהגת כדבריו עכשיו שמת אתם מבקשים לבטל את דבריו אמר רבי יהושע אנו שומעין לך נקבעה הלכה כדברי רבן גמליאל ולא ערער אדם על דבריו.", | |
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| 21. Palestinian Talmud, Hagigah, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •rabbis, on fasting Found in books: Gera (2014) 265 |
| 22. Palestinian Talmud, Taanit, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Kalmin (1998) 11 |
23. Babylonian Talmud, Taanit, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Kalmin (1998) 11| 21b. ביום אחד או בארבעה ימים אין זה דבר,דרוקרת עיר המוציאה חמש מאות רגלי הוה ויצאו ממנה שלשה מתים ביום אחד גזר רב נחמן בר רב חסדא תעניתא אמר רב נחמן בר יצחק כמאן כר"מ,דאמר ריחק נגיחותיו חייב קירב נגיחותיו לא כ"ש,א"ל רב נחמן בר רב חסדא לרב נחמן בר יצחק ליקום מר ליתי לגבן א"ל תנינא רבי יוסי אומר לא מקומו של אדם מכבדו אלא אדם מכבד את מקומו שכן מצינו בהר סיני שכל זמן שהשכינה שרויה עליו אמרה תורה (שמות לד, ג) גם הצאן והבקר אל ירעו אל מול ההר ההוא נסתלקה שכינה ממנו אמרה תורה (שמות יט, יג) במשוך היובל המה יעלו בהר,וכן מצינו באהל מועד שבמדבר שכל זמן שהוא נטוי אמרה תורה (במדבר ה, ב) וישלחו מן המחנה כל צרוע הוגללו הפרוכת הותרו זבין והמצורעים ליכנס שם,אמר ליה אי הכי ניקום אנא לגבי מר אמר ליה מוטב יבא מנה בן פרס אצל מנה בן מנה ואל יבא מנה בן מנה אצל מנה בן פרס,בסורא הוות דברתא בשיבבותיה דרב לא הוות דברתא סברו מיניה משום זכותיה דרב דנפיש איתחזי להו בחילמא רב דנפישא זכותיה טובא הא מילתא זוטרא ליה לרב אלא משום ההוא גברא דשייל מרא וזבילא לקבורה,בדרוקרת הוות דליקתא ובשיבבותיה דרב הונא לא הוות דליקתא סבור מינה בזכותא דרב הונא דנפיש איתחזי להו בחילמא האי זוטרא ליה לרב הונא אלא משום ההיא איתתא דמחממת תנורא ומשיילי לשיבבותיה,אמרו ליה לרב יהודה אתו קמצי גזר תעניתא אמרו ליה לא קא מפסדן אמר להו זוודא אייתו בהדייהו,אמרו ליה לרב יהודה איכא מותנא בחזירי גזר תעניתא נימא קסבר רב יהודה מכה משולחת ממין אחד משולחת מכל המינין לא שאני חזירי דדמיין מעייהו לבני אינשי,אמרו ליה לשמואל איכא מותנא בי חוזאי גזר תעניתא א"ל והא מרחק אמר ליכא מעברא הכא דפסיק ליה,אמרו ליה לרב נחמן איכא מותנא בארעא דישראל גזר תעניתא אמר אם גבירה לוקה שפחה לא כל שכן,טעמא דגבירה ושפחה הא שפחה ושפחה לא והא אמרו ליה לשמואל איכא מותנא בי חוזאי גזר תעניתא שאני התם כיון דאיכא שיירתא דלווי ואתיא בהדיה,אבא אומנא הוה אתי ליה שלמא ממתיבתא דרקיעא כל יומא ולאביי כל מעלי יומא דשבתא לרבא כל מעלי יומא דכיפורי הוה קא חלשא דעתיה דאביי משום דאבא אומנא אמרו ליה לא מצית למיעבד כעובדיה,ומאי הוו עובדיה דאבא אומנא דכי הוה עביד מילתא הוה מחית גברי לחוד ונשי לחוד ואית ליה לבושא דאית ביה קרנא דהוות בזיעא כי כוסילתא כי הוות אתיא ליה איתתא הוה מלביש לה כי היכי דלא ניסתכל בה ואית ליה דוכתא דצניעא דשדי ביה פשיטי דשקיל דאית ליה שדי ביה דלית ליה לא מיכסיף,כי הוה אתרמי ליה צורבא מרבנן אגרא מיניה לא שקיל ובתר דקאי יהיב ליה פשיטי ואמר ליה זיל בריא נפשך יומא חד שדר אביי זוגא דרבנן למיבדקיה אותבינהו ואכלינהו ואשקינהו ומך להו ביסתרקי בליליא | 21b. If all three died b on one day or over four days, /b this is not a plague of b pestilence. /b ,In explanation of the counterintuitive ruling that many deaths in one day is not indicative of a plague, the Gemara relates: b Drokart /b was a city that b sent out five hundred infantrymen, and three dead were removed from it on one day. Rav Naḥman bar Rav Ḥisda decreed a fast /b on account of the plague. b Rav Naḥman bar Yitzḥak said: In accordance with whose opinion /b did you declare this fast? It must be b in accordance with /b the opinion of b Rabbi Meir. /b ,This is related to the definition of a forewarned ox, an animal that has gored enough times to be considered a dangerous beast that requires careful supervision, b as /b Rabbi Meir b said: /b The owner of an ox is b liable /b to pay full damages if b its /b acts of b goring were separated, /b i.e., if it gored three times on three consecutive days, as claimed by the Rabbis. If b its /b acts of b goring were near /b each other, performed on a single day, is it b not all the more so /b that this animal should be classified as a forewarned ox? However, Rav Naḥman bar Yitzḥak continued, this represents a minority opinion. Just as Rabbi Meir’s reasoning is rejected for i halakha /i in the case of an ox, so too it is rejected with regard to a plague.,Upon hearing this impressive argument, b Rav Naḥman bar Rav Ḥisda said to Rav Naḥman bar Yitzḥak: Let the Master arise and come /b to live b with us /b as our community leader. Rav Naḥman bar Yitzḥak b said to him: We /b already b learned /b in a i baraita /i that b Rabbi Yosei says: /b It is b not the place of a person /b that b honors him; rather, /b the b person honors his place, as we found with regard to Mount Sinai, that as long as the Divine Presence rested upon it, the Torah said: “Neither let the flocks nor the herds feed before that mount” /b (Exodus 34:3). Once b the Divine Presence departed from /b the mountain, b the Torah said: “When the i shofar /i sounds long they shall come up to the mount” /b (Exodus 19:13). This indicates that the sanctity was not inherent to the place but was due to the Divine Presence resting there., b And we likewise found with regard to the Tent of Meeting that was in the wilderness, that whenever it was erected, the Torah said: “That they put out of the camp every leper” /b (Numbers 5:2). Once b the curtain was rolled up /b and the Tent of Meeting was prepared for travel, b i zavim /i and lepers were permitted to enter /b the place where it had stood. The place itself had no intrinsic sanctity; rather, it was sacred only because the Divine Presence was there. Accordingly, Rav Naḥman bar Yitzḥak maintained that there is no reason for him to move places to receive honor.,Rav Naḥman bar Rav Ḥisda b said to /b Rav Naḥman bar Yitzḥak: b If so, let me arise /b and come b to the Master, /b to learn Torah from you. Rav Naḥman bar Yitzḥak b said to him: /b It is b better /b that b one hundred dinars /b that is the b son of a i peras /i , /b fifty dinars, b should come to one hundred dinars /b that is the b son of one hundred dinars; but one hundred dinars /b that is the b son of one hundred dinars, should not come to one hundred dinars /b that is the b son of a i peras /i . /b In other words, although Rav Naḥman bar Yitzḥak was a learned scholar, comparable to one hundred dinars, it was nevertheless more appropriate for him to come to Rav Naḥman bar Rav Ḥisda. Whereas Rav Naḥman bar Yitzḥak was the son of a i peras /i , an ordinary man, Rav Naḥman bar Rav Ḥisda was the son of a scholar.,The Gemara relates another story involving a plague: Once b there was /b a plague of b pestilence in Sura, /b but b in the neighborhood of Rav there was no pestilence. /b The people b therefore thought /b that this was b due to Rav’s great merit. /b However, b it was revealed to them in a dream /b that b Rav’s merit was too great /b and b this matter too small for /b the merit of b Rav /b to be involved. b Rather, /b his neighborhood was spared b due to /b the acts of kindness of b a certain man, who /b would b lend his hoe [ i mara /i ] and shovel [ i zevila /i ] /b to prepare sites b for burial. /b ,The Gemara relates a similar incident. b In Drokart there was a fire, but in the neighborhood of Rav Huna there was no fire. /b The people b therefore thought /b that this was b due to Rav Huna’s great merit. It was revealed to them in a dream /b that b this /b matter was b too small for /b the merit of b Rav Huna /b to have played a role. b Rather, /b it was b due to a certain woman who heats her oven and lends it, /b i.e., the use of her oven, b to her neighbors. /b , b They said to Rav Yehuda: Locusts have come /b to our region. Rav Yehuda b decreed a fast. They said to him: They are not destroying /b anything, as they are eating only a little. b He said to them: Have they brought provisions with them, /b that they have something else to eat? Even if they are not damaging your crops now, they will certainly eat them soon.,On another occasion, b they said to Rav Yehuda: There is pestilence among the pigs. Rav Yehuda decreed a fast. /b The Gemara asks: b Let us say /b that b Rav Yehuda maintains /b that b a plague affecting one species /b will come to b affect all species, /b and that is why he decreed a fast. The Gemara answers: b No, /b in other cases there is no cause for concern. However, b pigs are different, as their intestines are similar to /b those of b humans. /b Consequently, their disease might spread to people., b They said to Shmuel: There is pestilence in /b the region of b Bei Ḥozai, /b which is quite a distance from Babylonia. Shmuel b decreed a fast. They said to him: But it is far /b from here. b He said: There is no crossing here that will stop /b the pestilence, and therefore there is cause for concern that it will reach us., b They said to Rav Naḥman: There is pestilence in Eretz Yisrael. Rav Naḥman decreed a fast /b in Babylonia, b saying: If the lady /b of the house, i.e., Eretz Yisrael, b is afflicted, /b is it b not all the more so /b that b the maidservant, /b Babylonia, will be afflicted?,The Gemara asks: The b reason /b for this ruling is apparently only because Eretz Yisrael is b a lady /b in comparison to the Diaspora, which is likened to b a maidservant. /b It may be inferred from this that in a case involving b a maidservant and a maidservant, /b i.e., two places in the Diaspora, there is no reason to fast. b But /b in the previous story, when b they said to Shmuel: There is pestilence in /b the region of b Bei Ḥozai, he decreed a fast /b in Neharde’a, despite the fact that Neharde’a is not considered a lady with respect to Bei Ḥozai. The Gemara answers: It b is different there. Since there are caravans /b that regularly travel from Bei Ḥozai to Neharde’a, the pestilence b will join and accompany /b them b in /b the caravans.,§ Apropos the above stories that deal with the merits of ordinary people, the Gemara relates: b Abba the Bloodletter would receive greetings from the yeshiva on High every day, and Abaye would receive /b these greetings b every Shabbat eve, and Rava would receive /b greetings only once a year b on Yom Kippur eve. /b Abaye b was distressed due to Abba the Bloodletter, /b as he did not understand why Abba received greater honor than he did. b They said to him: You are unable to perform what he does, /b and therefore you do not merit the same honor.,The Gemara asks: b And what were these /b righteous b deeds of Abba the Bloodletter? /b The Gemara explains b that when he would perform a matter /b of bloodletting, b he would bring in men separately from women, /b for reasons of modesty. b And he had /b a special b garment /b that b had a slit in the place of the incision [ i kusilta /i ] /b where the bloodletting instrument was inserted. b When a woman came to him, he would /b have b her dress in that garment, so that he would not see her /b exposed. b And /b furthermore, b he had a hidden place /b where he worked, b where /b customers b would place the coins [ i peshitei /i ] that he would take /b as his fee. In this manner, b one who had /b money b would throw /b it b there, /b while b one who did not have money was not embarrassed. /b , b When a Torah scholar came to him /b for bloodletting, b he would take no pay from him, and after /b the scholar b arose, /b Abba b would give him money and say to him: Go /b and purchase food with this money b to heal yourself, /b as it is important to eat healthy food after bloodletting. b One day, Abaye sent a pair of Sages to investigate /b the extent of Abba the Bloodletter’s righteousness. Abba the Bloodletter b sat them down, and gave them /b food b to eat, and gave them /b something b to drink. And at night he spread out mats [ i bistarkei /i ] for them /b to sleep on. |
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24. Babylonian Talmud, Nedarim, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •babylonian rabbis, sages, approach to fasting of palestinian rabbis •palestinian rabbis, sages, approach to fasting of babylonian rabbis and Found in books: Kalmin (1998) 11| 49b. כמאן מצלינן על קצירי ועל מריעי [כמאן כר' יוסי] מדאמר קצירי ומריעי שמע מינה קצירי קצירי ממש מריעי רבנן:,ומותר בעבה: מתני' דלא כבבלאי דאמר ר' זירא בבלאי טפשאי דאכלי לחמא בלחמא,א"ר חסדא דמשאיל להון להלין נקדני דהוצל הדין דייסא היכין מעלי למיכלה דחיטי בלחמא דחיטי ודשערי בלחמא דשערי או דלמא דחיטי בדשערי ודשערי בדחיטי,רבא אכליה בחסיסי רבה בר רב הונא אשכחי' לרב הונא דקאכיל דייסא באצבעתיה אמ' ליה אמאי קאכיל מר בידיה א"ל הכי אמר רב דייסא באצבעתא בסים וכל דכן בתרתין וכל דכן בתלת,אמר ליה רב לחייא בריה וכן אמר ליה רב הונא לרבה בריה מזמנים לך למיכל דייסא עד פרסה למיכל בישרא דתורא עד תלתא פרסין אמר ליה רב לחייא בריה וכן א"ל רב הונא לרבה בריה כל מידעם לא תפלוט קמיה רבך לבר מן קרא ודייסא שהן דומין לפתילתא של אבר ואפילו קמי שבור מלכא פלוט,רבי יוסי ורבי יהודה חד אכיל דייסא באצבעתיה וחד אכיל בהוצא א"ל דאכיל בהוצא לדאכיל באצבעתיה עד מתי אתה מאכילני צואתך אמר ליה דאכיל באצבעתיה לדאכיל בהוצא עד מתי אתה מאכילני רוקך,רבי יהודה ורבי שמעון אייתו לקמייהו בלוספיין רבי יהודה אכל ר' שמעון לא אכל א"ל רבי יהודה מאי טעמא לא אכיל מר אמר ליה ר' שמעון אלו אין יוצאין מבני מעים כל עיקר אמר ליה רבי יהודה כ"ש שנסמוך עליהן למחר,רבי יהודה הוה יתיב קמיה דר' טרפון אמר ליה רבי טרפון היום פניך צהובין אמר ליה אמש יצאו עבדיך לשדה והביאו לנו תרדין ואכלנום בלא מלח ואם אכלנום במלח כל שכן שהיו פנינו צהובין,אמרה ההיא מטרוניתא לרבי יהודה מורה ורוי אמר לה הימנותא בידא דההיא איתתא אי טעימנא אלא קידושא ואבדלתא וארבעה כסי דפסחא וחוגרני צידעי מן הפסח עד העצרת אלא (קהלת ח, א) חכמת אדם תאיר פניו,אמר לי' ההוא צדוקי לרבי יהודה פניך דומין אי כמלוי רבית אי כמגדלי חזירין א"ל ביהודאי תרוייהו אסירן אלא עשרים וארבעה בית הכסא אית לי מן ביתא עד בי מדרשא וכל שעה ושעה אני נכנס לכל אחד ואחד,ר' יהודה כד אזיל לבי מדרשא שקיל גולפא על כתפיה אמר גדולה מלאכה שמכבדת את בעליה רבי שמעון שקיל צנא על כתפיה אמר גדולה מלאכה שמכבדת את בעליה,דביתהו דרבי יהודה נפקת נקטת עמרא עבדה גלימא דהוטבי כד נפקת לשוקא מיכסיא ביה וכד נפיק רבי יהודה לצלויי הוה מיכסי ומצלי וכד מיכסי ביה הוה מברך ברוך שעטני מעיל,זימנא חדא גזר רבן שמעון בן גמליאל תעניתא ר' יהודה לא אתא לבי תעניתא אמרין ליה לא אית ליה כסויא שדר ליה גלימא ולא קביל | 49b. b In accordance with whose /b opinion b do we pray /b every day b for the sick and for the suffering? In accordance with whose /b opinion? b In accordance with /b the opinion of b Rabbi Yosei, /b who holds that one is judged every day, not only on Rosh HaShana, and therefore it is appropriate to pray for people every day. b From /b the fact b that he said: The sick and the suffering, /b one can b learn from /b his statement that the term: b The sick, /b is referring to b actual sick /b people, while the term: b The suffering, /b is referring to b the Sages, /b who typically are physically frail.,§ It is stated in the mishna that one who vowed that loose cooked food is forbidden to him is b permitted to /b taste b a thick /b cooked food. The Gemara comments: b The mishna is not in accordance with the /b custom of the b Babylonians, as Rabbi Zeira said: Babylonians are foolish, as they eat bread with bread. /b They eat thick porridge with their bread, which is essentially eating one kind of bread with another. According to their custom, one who vows that cooked foods are forbidden to him is prohibited from eating even a thick cooked food.,In that context, b Rav Ḥisda said that those fastidious /b resi-dents b of Huzal, /b Babylonia b were asked: How is it best to eat this porridge? /b Should b wheat /b porridge be eaten b with wheat bread and barley /b porridge b with barley bread, or perhaps wheat /b porridge should be eaten b with barley /b bread b and barley /b porridge b with wheat /b bread?,The Gemara relates: b Rava would eat /b his bread b with i ḥasisei /i , /b a porridge made of toasted barley grains. b Rabba, son of Rav Huna, found Rav Huna eating porridge with his fingers. He said to him: Why is the Master eating with his hands? /b Rav Huna b said to him: This /b is what b Rav said: Porridge /b eaten b with a finger is tasty, and all the more so /b if it is eaten b with two /b fingers, b and all the more so with three. /b It is more enjoyable to eat porridge with your hands., b Rav said to his son Ḥiyya, and Rav Huna similarly said to his son Rabba: /b If b you are invited to eat porridge, /b for such a meal you should travel b up to /b the distance of b a parasang [ i parsa /i ]. /b If you are invited b to eat ox meat, /b you should travel b up to three parasangs. Rav said to his son Ḥiyya, and Rav Huna similarly said to his son Rabba: You should not spit out anything before your teacher, /b as this is disrespectful, b apart from gourd and porridge, as they are like /b a burning b lead wick /b in the intestines when they cannot be digested, b and /b therefore b spit /b them b out even before King Shapur, /b due to the danger involved.,The Gemara relates more incidents: b Rabbi Yosei and Rabbi Yehuda /b dined together. b One /b of them b ate porridge with his fingers, and /b the other b one ate with a fork [ i hutza /i ]. /b The one b who was eating with a fork said to /b the one b who was eating with his fingers: For how long will you /b keep b feeding me your filth? /b Must I keep eating off of your dirty fingernails? The one b who was eating with his fingers said to /b the one b who was eating with a fork: For how long will you /b keep b feeding me your spittle, /b as you eat with a fork which you then put back in the common bowl., b i Belospayin /i , /b a type of figs, b were brought before Rabbi Yehuda and Rabbi Shimon. Rabbi Yehuda ate /b them, but b Rabbi Shimon did not eat /b them. b Rabbi Yehuda said to him: What is the reason /b that the b Master is not eating? Rabbi Shimon said to him: These do not leave the intestines at all. /b They remain undigested. b Rabbi Yehuda said to him: /b If so, b all the more that one can rely on them /b to feel full b tomorrow. /b , b Rabbi Yehuda was sitting before Rabbi Tarfon. Rabbi Tarfon said to him: Your face today is ruddy, /b i.e., a rosy, healthy color. Rabbi Yehuda b said to him: Last night your servants, /b i.e., we students, b went out to the field, and beets were brought to us, and we ate them without salt. /b This is the reason for our healthy complexion. b And had we eaten them with salt, all the more so would our faces have been ruddy. /b ,The Gemara cites related incidents: b A certain /b gentile b lady [ i matronita /i ] said to Rabbi Yehuda, /b whose face was ruddy: How can one b teach /b the Jews b and /b be b a drunk /b at the same time? b He said to her: /b I place my b integrity in the hands of this woman /b and should no longer be deemed credible b if I /b ever b taste /b any wine b except /b for that of b i kiddush /i , i havdala /i , and the four cups of Passover. And /b after I drink those four cups b I tie my temples from Passover to i Shavuot /i , /b as wine gives me a headache. b Rather, /b my complexion is explained by the verse b “A man’s wisdom makes his face to shine” /b (Ecclesiastes 8:1)., b A certain heretic said to Rabbi Yehuda: Your face is similar either to usurers or to pig breeders. /b These people would earn a good living without expending much energy, which gave them plump, healthy complexions. Rabbi Yehuda b said to him: Both /b of these occupations b are prohibited to Jews. Rather, /b my face is ruddy because b I have twenty-four bathrooms /b on the way b from my home to the study hall, and all the time I enter each and every one /b of them. He did not suffer from constipation, which had a beneficial effect on his complexion.,§ The Gemara relates: b When Rabbi Yehuda would go to the study hall he would carry a pitcher [ i gulefa /i ] on his shoulder /b to sit on, b saying: Labor is great, as it brings honor to the laborer /b who performs b it. /b It brought him honor by enabling him to avoid sitting on the floor of the study hall. Similarly, b Rabbi Shimon would carry a basket on his shoulder, saying: Labor is great, as it brings honor to the laborer /b who performs b it. /b ,The Gemara further relates: b Rabbi Yehuda’s wife went out /b to the market, b collected wool, /b and b made a thick [ i hutevei /i ] cloak. When she would go out to the market she would cover herself with it, and when Rabbi Yehuda would go out to pray he would cover himself /b with the cloak b and pray. And when he /b would b cover himself with it he would recite the blessing: Blessed is He who wrapped me in a coat, /b as he took much pleasure in it.,On b one occasion Rabban Shimon ben Gamliel, /b the i Nasi /i , b decreed a fast. Rabbi Yehuda did not come to the house of the fast, /b where everyone gathered. The people b said to /b Rabban Shimon ben Gamliel: Rabbi Yehuda b does not have /b a dignified garment to b cover /b himself with, and therefore he shies away from public events. Rabban Shimon ben Gamliel b sent him a cloak /b of his own, b but /b Rabbi Yehuda b did not accept /b this gift. |
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| 25. Dead Sea Scrolls, 1Qap, 20.1-20.8 Tagged with subjects: •rabbis, on fasting Found in books: Gera (2014) 267 |
