1. Hebrew Bible, Deuteronomy, 17.9, 17.12, 17.17, 27.21, 31.12, 31.21, 33.4 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Babylonian rabbis, sages, comments on Moses • Babylonian rabbis, sages, evidence on expression of emotion by • Babylonian rabbis, sages, lack of emphasis on concept of divine origin of Torah • Palestinian rabbis, sages, concept of Torah as of divine origin • Palestinian rabbis, sages, evidence on expression of emotion by • Palestinian rabbis, sages, interaction with NRs not always cordial • Palestinian rabbis, sages, tendency to seek contact with Non Rabbis • Rabbanite sages, Talmud • Rabbis (sages) • Sages • Sages, the • sages, and amei ha’arets • sages, conjugal duty of
Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 72; Feldman, Goldman and Dimant (2014), Scripture and Interpretation: Qumran Texts That Rework the Bible 91, 273, 276; Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 215, 224, 302, 325, 423, 442; Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 40, 97; Rubenstein (2003), The Culture of the Babylonian Talmud. 126, 132, 137, 156; Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 404
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17.9 וּבָאתָ אֶל־הַכֹּהֲנִים הַלְוִיִּם וְאֶל־הַשֹּׁפֵט אֲשֶׁר יִהְיֶה בַּיָּמִים הָהֵם וְדָרַשְׁתָּ וְהִגִּידוּ לְךָ אֵת דְּבַר הַמִּשְׁפָּט׃
17.12 וְהָאִישׁ אֲשֶׁר־יַעֲשֶׂה בְזָדוֹן לְבִלְתִּי שְׁמֹעַ אֶל־הַכֹּהֵן הָעֹמֵד לְשָׁרֶת שָׁם אֶת־יְהוָה אֱלֹהֶיךָ אוֹ אֶל־הַשֹּׁפֵט וּמֵת הָאִישׁ הַהוּא וּבִעַרְתָּ הָרָע מִיִּשְׂרָאֵל׃
17.17 וְלֹא יַרְבֶּה־לּוֹ נָשִׁים וְלֹא יָסוּר לְבָבוֹ וְכֶסֶף וְזָהָב לֹא יַרְבֶּה־לּוֹ מְאֹד׃
27.21 אָרוּר שֹׁכֵב עִם־כָּל־בְּהֵמָה וְאָמַר כָּל־הָעָם אָמֵן׃
31.12 הַקְהֵל אֶת־הָעָם הָאֲנָשִׁים וְהַנָּשִׁים וְהַטַּף וְגֵרְךָ אֲשֶׁר בִּשְׁעָרֶיךָ לְמַעַן יִשְׁמְעוּ וּלְמַעַן יִלְמְדוּ וְיָרְאוּ אֶת־יְהוָה אֱלֹהֵיכֶם וְשָׁמְרוּ לַעֲשׂוֹת אֶת־כָּל־דִּבְרֵי הַתּוֹרָה הַזֹּאת׃
31.21 וְהָיָה כִּי־תִמְצֶאןָ אֹתוֹ רָעוֹת רַבּוֹת וְצָרוֹת וְעָנְתָה הַשִּׁירָה הַזֹּאת לְפָנָיו לְעֵד כִּי לֹא תִשָּׁכַח מִפִּי זַרְעוֹ כִּי יָדַעְתִּי אֶת־יִצְרוֹ אֲשֶׁר הוּא עֹשֶׂה הַיּוֹם בְּטֶרֶם אֲבִיאֶנּוּ אֶל־הָאָרֶץ אֲשֶׁר נִשְׁבָּעְתִּי׃
33.4 תּוֹרָה צִוָּה־לָנוּ מֹשֶׁה מוֹרָשָׁה קְהִלַּת יַעֲקֹב׃'' None | sup>
17.9 And thou shall come unto the priests the Levites, and unto the judge that shall be in those days; and thou shalt inquire; and they shall declare unto thee the sentence of judgment.
17.12 And the man that doeth presumptuously, in not hearkening unto the priest that standeth to minister there before the LORD thy God, or unto the judge, even that man shall die; and thou shalt exterminate the evil from Israel.
17.17 Neither shall he multiply wives to himself, that his heart turn not away; neither shall he greatly multiply to himself silver and gold.
27.21 Cursed be he that lieth with any manner of beast. And all the people shall say: Amen.
31.12 Assemble the people, the men and the women and the little ones, and thy stranger that is within thy gates, that they may hear, and that they may learn, and fear the LORD your God, and observe to do all the words of this law;
31.21 then it shall come to pass, when many evils and troubles are come upon them, that this song shall testify before them as a witness; for it shall not be forgotten out of the mouths of their seed; for I know their imagination how they do even now, before I have brought them into the land which I swore.’
33.4 Moses commanded us a law, An inheritance of the congregation of Jacob.'' None |
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2. Hebrew Bible, Exodus, 20.2, 21.35, 33.11, 34.27 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Rabbis (sages) • Sages early rabbinic • Sages early rabbinic, Galilean Amoraic • Sages, the • sage/wise person • the sage, as primary
Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 56; Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 405; Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 215, 316, 333, 446; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 181; Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 55, 145
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20.2 אָנֹכִי יְהוָה אֱלֹהֶיךָ אֲשֶׁר הוֹצֵאתִיךָ מֵאֶרֶץ מִצְרַיִם מִבֵּית עֲבָדִים׃
20.2 לֹא תַעֲשׂוּן אִתִּי אֱלֹהֵי כֶסֶף וֵאלֹהֵי זָהָב לֹא תַעֲשׂוּ לָכֶם׃
21.35 וְכִי־יִגֹּף שׁוֹר־אִישׁ אֶת־שׁוֹר רֵעֵהוּ וָמֵת וּמָכְרוּ אֶת־הַשּׁוֹר הַחַי וְחָצוּ אֶת־כַּסְפּוֹ וְגַם אֶת־הַמֵּת יֶחֱצוּן׃
33.11 וְדִבֶּר יְהוָה אֶל־מֹשֶׁה פָּנִים אֶל־פָּנִים כַּאֲשֶׁר יְדַבֵּר אִישׁ אֶל־רֵעֵהוּ וְשָׁב אֶל־הַמַּחֲנֶה וּמְשָׁרְתוֹ יְהוֹשֻׁעַ בִּן־נוּן נַעַר לֹא יָמִישׁ מִתּוֹךְ הָאֹהֶל׃
34.27 וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה כְּתָב־לְךָ אֶת־הַדְּבָרִים הָאֵלֶּה כִּי עַל־פִּי הַדְּבָרִים הָאֵלֶּה כָּרַתִּי אִתְּךָ בְּרִית וְאֶת־יִשְׂרָאֵל׃'' None | sup>
20.2 I am the LORD thy God, who brought thee out of the land of Egypt, out of the house of bondage.
21.35 And if one man’s ox hurt another’s, so that it dieth; then they shall sell the live ox, and divide the price of it; and the dead also they shall divide.
33.11 And the LORD spoke unto Moses face to face, as a man speaketh unto his friend. And he would return into the camp; but his minister Joshua, the son of Nun, a young man, departed not out of the Tent.
34.27 And the LORD said unto Moses: ‘Write thou these words, for after the tenor of these words I have made a covet with thee and with Israel.’'' None |
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3. Hebrew Bible, Genesis, 1.2, 5.21-5.24, 6.5, 12.6, 17.1, 22.5, 22.13, 22.16-22.18, 26.5 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Abot, exemplarity of sages’ lives in • Genesis Rabbah, sages read Genesis as history • Mishnah, exemplarity of sages’ lives in • Rabbis (sages) • Sage • Sages • Sages early rabbinic, Galilean Amoraic • Scribe(s), Scribal Sage • Sifra, exemplarity of sages’ lives in • Sifre to Deuteronomy, exemplarity of sages’ lives in • Sifré to Numbers, exemplarity of sages’ lives in • Talmudic sage • Teacher, images (or sage-) of personified Wisdom related to • Tosefta, exemplarity of sages’ lives in • astrology, vs. understanding of the sage • kingship, of the sage • personified Wisdom, Teacher (or sage) images of • sages, Rabbinic, Torah-study of • sages, and amei ha’arets • the sage, Platonic ideal of • the sage, as Stoic ideal • the sage, as king • the sage, as primary • the sage, clear vision of • the sage, vs. the astrologer
Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 206; Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 173, 182, 215, 395, 405; Feldman, Goldman and Dimant (2014), Scripture and Interpretation: Qumran Texts That Rework the Bible 91; Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 65; Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 151; Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 166; Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 223; Neusner (2004), The Idea of History in Rabbinic Judaism, 174, 272; Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 57; Rubenstein (2003), The Culture of the Babylonian Talmud. 130
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1.2 וְהָאָרֶץ הָיְתָה תֹהוּ וָבֹהוּ וְחֹשֶׁךְ עַל־פְּנֵי תְהוֹם וְרוּחַ אֱלֹהִים מְרַחֶפֶת עַל־פְּנֵי הַמָּיִם׃
1.2 וַיֹּאמֶר אֱלֹהִים יִשְׁרְצוּ הַמַּיִם שֶׁרֶץ נֶפֶשׁ חַיָּה וְעוֹף יְעוֹפֵף עַל־הָאָרֶץ עַל־פְּנֵי רְקִיעַ הַשָּׁמָיִם׃
5.21 וַיְחִי חֲנוֹךְ חָמֵשׁ וְשִׁשִּׁים שָׁנָה וַיּוֹלֶד אֶת־מְתוּשָׁלַח׃ 5.22 וַיִּתְהַלֵּךְ חֲנוֹךְ אֶת־הָאֱלֹהִים אַחֲרֵי הוֹלִידוֹ אֶת־מְתוּשֶׁלַח שְׁלֹשׁ מֵאוֹת שָׁנָה וַיּוֹלֶד בָּנִים וּבָנוֹת׃ 5.23 וַיְהִי כָּל־יְמֵי חֲנוֹךְ חָמֵשׁ וְשִׁשִּׁים שָׁנָה וּשְׁלֹשׁ מֵאוֹת שָׁנָה׃ 5.24 וַיִּתְהַלֵּךְ חֲנוֹךְ אֶת־הָאֱלֹהִים וְאֵינֶנּוּ כִּי־לָקַח אֹתוֹ אֱלֹהִים׃
6.5 וַיַּרְא יְהוָה כִּי רַבָּה רָעַת הָאָדָם בָּאָרֶץ וְכָל־יֵצֶר מַחְשְׁבֹת לִבּוֹ רַק רַע כָּל־הַיּוֹם׃
12.6 וַיַּעֲבֹר אַבְרָם בָּאָרֶץ עַד מְקוֹם שְׁכֶם עַד אֵלוֹן מוֹרֶה וְהַכְּנַעֲנִי אָז בָּאָרֶץ׃
17.1 וַיְהִי אַבְרָם בֶּן־תִּשְׁעִים שָׁנָה וְתֵשַׁע שָׁנִים וַיֵּרָא יְהוָה אֶל־אַבְרָם וַיֹּאמֶר אֵלָיו אֲנִי־אֵל שַׁדַּי הִתְהַלֵּךְ לְפָנַי וֶהְיֵה תָמִים׃
17.1 זֹאת בְּרִיתִי אֲשֶׁר תִּשְׁמְרוּ בֵּינִי וּבֵינֵיכֶם וּבֵין זַרְעֲךָ אַחֲרֶיךָ הִמּוֹל לָכֶם כָּל־זָכָר׃
22.5 וַיֹּאמֶר אַבְרָהָם אֶל־נְעָרָיו שְׁבוּ־לָכֶם פֹּה עִם־הַחֲמוֹר וַאֲנִי וְהַנַּעַר נֵלְכָה עַד־כֹּה וְנִשְׁתַּחֲוֶה וְנָשׁוּבָה אֲלֵיכֶם׃
22.13 וַיִּשָּׂא אַבְרָהָם אֶת־עֵינָיו וַיַּרְא וְהִנֵּה־אַיִל אַחַר נֶאֱחַז בַּסְּבַךְ בְּקַרְנָיו וַיֵּלֶךְ אַבְרָהָם וַיִּקַּח אֶת־הָאַיִל וַיַּעֲלֵהוּ לְעֹלָה תַּחַת בְּנוֹ׃
22.16 וַיֹּאמֶר בִּי נִשְׁבַּעְתִּי נְאֻם־יְהוָה כִּי יַעַן אֲשֶׁר עָשִׂיתָ אֶת־הַדָּבָר הַזֶּה וְלֹא חָשַׂכְתָּ אֶת־בִּנְךָ אֶת־יְחִידֶךָ׃ 22.17 כִּי־בָרֵךְ אֲבָרֶכְךָ וְהַרְבָּה אַרְבֶּה אֶת־זַרְעֲךָ כְּכוֹכְבֵי הַשָּׁמַיִם וְכַחוֹל אֲשֶׁר עַל־שְׂפַת הַיָּם וְיִרַשׁ זַרְעֲךָ אֵת שַׁעַר אֹיְבָיו׃ 22.18 וְהִתְבָּרֲכוּ בְזַרְעֲךָ כֹּל גּוֹיֵי הָאָרֶץ עֵקֶב אֲשֶׁר שָׁמַעְתָּ בְּקֹלִי׃
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6.5 עֵקֶב אֲשֶׁר־שָׁמַע אַבְרָהָם בְּקֹלִי וַיִּשְׁמֹר מִשְׁמַרְתִּי מִצְוֺתַי חֻקּוֹתַי וְתוֹרֹתָי׃'' None | sup>
1.2 Now the earth was unformed and void, and darkness was upon the face of the deep; and the spirit of God hovered over the face of the waters.
5.21 And Enoch lived sixty and five years, and begot Methuselah. 5.22 And Enoch walked with God after he begot Methuselah three hundred years, and begot sons and daughters. 5.23 And all the days of Enoch were three hundred sixty and five years. 5.24 And Enoch walked with God, and he was not; for God took him.
6.5 And the LORD saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually.
12.6 And Abram passed through the land unto the place of Shechem, unto the terebinth of Moreh. And the Canaanite was then in the land.
17.1 And when Abram was ninety years old and nine, the LORD appeared to Abram, and said unto him: ‘I am God Almighty; walk before Me, and be thou wholehearted.
22.5 And Abraham said unto his young men: ‘Abide ye here with the ass, and I and the lad will go yonder; and we will worship, and come back to you.’
22.13 And Abraham lifted up his eyes, and looked, and behold behind him a ram caught in the thicket by his horns. And Abraham went and took the ram, and offered him up for a burnt-offering in the stead of his son.
22.16 and said: ‘By Myself have I sworn, saith the LORD, because thou hast done this thing, and hast not withheld thy son, thine only son, 22.17 that in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of the heaven, and as the sand which is upon the seashore; and thy seed shall possess the gate of his enemies; 22.18 and in thy seed shall all the nations of the earth be blessed; because thou hast hearkened to My voice.’
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6.5 because that Abraham hearkened to My voice, and kept My charge, My commandments, My statutes, and My laws.’'' None |
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4. Hebrew Bible, Leviticus, 23.4, 26.1 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Abot, exemplarity of sages’ lives in • Mishnah, exemplarity of sages’ lives in • R. Samuel (Palestinian sage) • Sages, the • Sifra, exemplarity of sages’ lives in • Sifre to Deuteronomy, exemplarity of sages’ lives in • Sifré to Numbers, exemplarity of sages’ lives in • Tosefta, exemplarity of sages’ lives in • sages, Rabbinic, as models of virtue • sages, in assembly-house
Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 277, 548; Levine (2005), The Ancient Synagogue, The First Thousand Years, 482; Neusner (2004), The Idea of History in Rabbinic Judaism, 177; Rubenstein (2003), The Culture of the Babylonian Talmud. 24
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23.4 אֵלֶּה מוֹעֲדֵי יְהוָה מִקְרָאֵי קֹדֶשׁ אֲשֶׁר־תִּקְרְאוּ אֹתָם בְּמוֹעֲדָם׃
23.4 וּלְקַחְתֶּם לָכֶם בַּיּוֹם הָרִאשׁוֹן פְּרִי עֵץ הָדָר כַּפֹּת תְּמָרִים וַעֲנַף עֵץ־עָבֹת וְעַרְבֵי־נָחַל וּשְׂמַחְתֶּם לִפְנֵי יְהוָה אֱלֹהֵיכֶם שִׁבְעַת יָמִים׃
26.1 וַאֲכַלְתֶּם יָשָׁן נוֹשָׁן וְיָשָׁן מִפְּנֵי חָדָשׁ תּוֹצִיאוּ׃26.1 לֹא־תַעֲשׂוּ לָכֶם אֱלִילִם וּפֶסֶל וּמַצֵּבָה לֹא־תָקִימוּ לָכֶם וְאֶבֶן מַשְׂכִּית לֹא תִתְּנוּ בְּאַרְצְכֶם לְהִשְׁתַּחֲוֺת עָלֶיהָ כִּי אֲנִי יְהוָה אֱלֹהֵיכֶם׃ ' None | sup>
23.4 These are the appointed seasons of the LORD, even holy convocations, which ye shall proclaim in their appointed season.
26.1 Ye shall make you no idols, neither shall ye rear you up a graven image, or a pillar, neither shall ye place any figured stone in your land, to bow down unto it; for I am the LORD your God.'' None |
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5. Hebrew Bible, Numbers, 11.16, 21.18 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Sage • Sages, the • sage/wise person
Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 54, 55, 467; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 288; Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 448
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11.16 וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה אֶסְפָה־לִּי שִׁבְעִים אִישׁ מִזִּקְנֵי יִשְׂרָאֵל אֲשֶׁר יָדַעְתָּ כִּי־הֵם זִקְנֵי הָעָם וְשֹׁטְרָיו וְלָקַחְתָּ אֹתָם אֶל־אֹהֶל מוֹעֵד וְהִתְיַצְּבוּ שָׁם עִמָּךְ׃
21.18 בְּאֵר חֲפָרוּהָ שָׂרִים כָּרוּהָ נְדִיבֵי הָעָם בִּמְחֹקֵק בְּמִשְׁעֲנֹתָם וּמִמִּדְבָּר מַתָּנָה׃'' None | sup>
11.16 And the LORD said unto Moses: ‘Gather unto Me seventy men of the elders of Israel, whom thou knowest to be the elders of the people, and officers over them; and bring them unto the tent of meeting, that they may stand there with thee.
21.18 The well, which the princes digged, Which the nobles of the people delved, With the sceptre, and with their staves. And from the wilderness to Mattanah;'' None |
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6. Hebrew Bible, Proverbs, 8.15-8.16, 8.36 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Jesus, teacher (or sage) in the images of • Sage • Sages, the • Teacher, images (or sage-) of personified Wisdom related to • collection of the sages • personified Wisdom, Teacher (or sage) images of
Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 567; Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 187; Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 200; Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 130
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8.15 בִּי מְלָכִים יִמְלֹכוּ וְרוֹזְנִים יְחֹקְקוּ צֶדֶק׃ 8.16 בִּי שָׂרִים יָשֹׂרוּ וּנְדִיבִים כָּל־שֹׁפְטֵי צֶדֶק׃
8.36 וְחֹטְאִי חֹמֵס נַפְשׁוֹ כָּל־מְשַׂנְאַי אָהֲבוּ מָוֶת׃'' None | sup>
8.15 By me kings reign, And princes decree justice. 8.16 By me princes rule, And nobles, even all the judges of the earth.
8.36 But he that misseth me wrongeth his own soul; All they that hate me love death.’'' None |
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7. Hebrew Bible, Psalms, 25.14 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Babylonian rabbis, sages, views on Ahitofel • Palestinian rabbis, sages, attitudes to Ahitofel • Sages early rabbinic
Found in books: Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 80; Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 106
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25.14 סוֹד יְהוָה לִירֵאָיו וּבְרִיתוֹ לְהוֹדִיעָם׃'' None | sup>
25.14 The counsel of the LORD is with them that fear Him; And His covet, to make them know it.'' None |
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8. Hebrew Bible, 1 Samuel, 16.18 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Babylonian rabbis, sages, attitude to King David • Rabbanite sages, Talmud • sages, and wars of Torah • sages, as lions and foxes • sages, dialectical argumentation of • sages, self-conception of • sages, violence of
Found in books: Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 87; Rubenstein (2003), The Culture of the Babylonian Talmud. 45, 60; Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 6
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16.18 וַיַּעַן אֶחָד מֵהַנְּעָרִים וַיֹּאמֶר הִנֵּה רָאִיתִי בֵּן לְיִשַׁי בֵּית הַלַּחְמִי יֹדֵעַ נַגֵּן וְגִבּוֹר חַיִל וְאִישׁ מִלְחָמָה וּנְבוֹן דָּבָר וְאִישׁ תֹּאַר וַיהוָה עִמּוֹ׃'' None | sup>
16.18 Then answered one of the servants, and said, Behold, I have seen a son of Yishay the Bet-hallaĥmite, that knows how to play, and a fine warrior, and a man of war, and prudent in speech, and a comely person, and the Lord is with him.'' None |
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9. Hebrew Bible, Isaiah, 2.3 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • kingship, of the sage • sages, in assembly-house • the sage, as king
Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 392; Rubenstein (2003), The Culture of the Babylonian Talmud. 24
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2.3 וְהָלְכוּ עַמִּים רַבִּים וְאָמְרוּ לְכוּ וְנַעֲלֶה אֶל־הַר־יְהוָה אֶל־בֵּית אֱלֹהֵי יַעֲקֹב וְיֹרֵנוּ מִדְּרָכָיו וְנֵלְכָה בְּאֹרְחֹתָיו כִּי מִצִּיּוֹן תֵּצֵא תוֹרָה וּדְבַר־יְהוָה מִירוּשָׁלִָם׃'' None | sup>
2.3 And many peoples shall go and say: ‘Come ye, and let us go up to the mountain of the LORD, To the house of the God of Jacob; And He will teach us of His ways, And we will walk in His paths.’ For out of Zion shall go forth the law, And the word of the LORD from Jerusalem.'' None |
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10. None, None, nan (5th cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Sages, the • zaken mamre (the rebellious sage)
Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 224, 560; Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 47
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11. Cicero, On The Ends of Good And Evil, 3.75 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Stoics/Stoicism, and the Sage • sage, as beautiful • sage, as king • sage, as rich • sage, as virtuous
Found in books: Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 59, 60; Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 24, 26
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3.75 quam gravis vero, quam magnifica, quam constans conficitur persona sapientis! qui, cum ratio docuerit, quod honestum esset, id esse solum bonum, semper sit necesse est beatus vereque omnia ista nomina possideat, quae irrideri ab inperitis solent. rectius enim appellabitur rex quam Tarquinius, qui nec se nec suos regere potuit, rectius magister populi—is enim est dictator dictator est BE —quam Sulla, qui trium pestiferorum vitiorum, luxuriae, avaritiae, crudelitatis, magister fuit, rectius dives quam Crassus, qui nisi eguisset, numquam Euphraten nulla belli causa transire voluisset. recte eius omnia dicentur, qui scit uti solus omnibus, recte etiam pulcher appellabitur— animi enim liniamenta sunt pulchriora quam corporis quam corporis NV quam corporibus ABE corporibus ( om. quam) R —, recte solus liber nec dominationi cuiusquam parens nec oboediens cupiditati, recte invictus, cuius etiamsi corpus constringatur, animo tamen vincula inici nulla possint, nec expectet ullum tempus aetatis, uti tum uti tum Se. ut tum (ut in ras., sequente ras. 2 vel 3 litt. ) N virtutum ABE ututū R ubi tum V denique iudicetur beatusne fuerit, cum extremum vitae diem morte confecerit, quod ille unus e septem sapientibus non sapienter Croesum monuit;'' None | sup>
3.75 \xa0"Then, how dignified, how lofty, how consistent is the character of the Wise Man as they depict it! Since reason has proved that moral worth is the sole good, it follows that he must always be happy, and that all those titles which the ignorant are so fond of deriding do in very truth belong to him. For he will have a better claim to the title of King than Tarquin, who could not rule either himself or his subjects; a\xa0better right to the name of \'Master of the People\' (for that is what a dictator is) than Sulla, who was a master of three pestilential vices, licentiousness, avarice and cruelty; a\xa0better right to be called rich than Crassus, who had he lacked nothing could never have been induced to cross the Euphrates with no pretext for war. Rightly will he be said to own all things, who alone knows how to use all things; rightly also will he be styled beautiful, for the features of the soul are fairer than those of the body; rightly the one and only free man, as subject to no man\'s authority, and slave of no appetite; rightly unconquerable, for though his body be thrown into fetters, no bondage can enchain his soul. <'' None |
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12. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Seven Sages • sage (Lat. sapiens= Gr. sophos) • sage,
Found in books: Atkins (2021), The Cambridge Companion to Cicero's Philosophy 232; Gilbert, Graver and McConnell (2023), Power and Persuasion in Cicero's Philosophy. 44; Tsouni (2019), Antiochus and Peripatetic Ethics, 144
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13. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Sage, Stoic • Seven Sages, shame, sense of • sage • sage (Lat. sapiens= Gr. sophos) • sage, • the sage, passions and
Found in books: Atkins (2021), The Cambridge Companion to Cicero's Philosophy 84, 157, 163, 263; Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 387; Gilbert, Graver and McConnell (2023), Power and Persuasion in Cicero's Philosophy. 156; Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 94; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 32, 49, 52; Tsouni (2019), Antiochus and Peripatetic Ethics, 115
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14. None, None, nan (2nd cent. BCE - 1st cent. CE)
Tagged with subjects: • Jesus, As Torah-righteous, Torah-sage • Pharisees, Torah-sages, Pharisaic • Rabbanite sages, Talmud • Sages, the
Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 54; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 108; Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 404
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15. None, None, nan (2nd cent. BCE - 1st cent. CE)
Tagged with subjects: • Jesus, As Torah-righteous, Torah-sage • Pharisees, Torah-sages, Pharisaic • Sages, the
Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 54; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 108
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16. None, None, nan (2nd cent. BCE - 1st cent. CE)
Tagged with subjects: • Pharisees, Torah-sages, Pharisaic • Sages, the
Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 56; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 110
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17. None, None, nan (2nd cent. BCE - 1st cent. CE)
Tagged with subjects: • Rule of the Community, on the rebellious sage • Sages, the
Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 224; Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 48
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18. Philo of Alexandria, On Husbandry, 2, 10 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Noah, as a sage • sage/wise person • the sage, as Stoic ideal • the sage, passions and
Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 177, 386; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 181, 261
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2 But Moses, through the exceeding abundance of his knowledge of all things, was accustomed to affix the most felicitous and expressive appellations to them. Accordingly, in many passages of the law, we shall find this opinion, which we have expressed, confirmed by the fact, and not least in the passage which we have cited at the beginning of this treatise, in which the just Noah is represented as a husbandman.
10 By means of this husbandry, all the trees of the passions and vices, which soot forth and grow up to a height, bringing forth pernicious fruits, are rooted up, and cut down, and cleared away, so that not even the smallest fragment of them is left, from which any new shoots of evil actions can subsequently spring up. '' None |
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19. Philo of Alexandria, On The Change of Names, 152 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • kingship, of the sage • sage, as beautiful • sage, as king • sage, as rich • sage, as virtuous • the sage, as Stoic ideal • the sage, as king
Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 391, 392; Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 59
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152 And these are not my words only, but those of the most holy scriptures, in which certain persons are introduced as saying to Abraham, "Thou art a king from God among Us;" not out of consideration for his resources (for what resources could a man have who was an emigrant and who had no city to inhabit, but who was wandering over a great extent of impassable country?), but because they saw that he had a royal disposition in his mind, so that they confessed, in the words of Moses, that he was the only wise king. '' None |
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20. Philo of Alexandria, On Dreams, 2.244 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • kingship, of the sage • sage, as beautiful • sage, as king • sage, as rich • sage, as virtuous • the sage, as Stoic ideal • the sage, as king
Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 391, 392; Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 59
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2.244 for those who behold the excellence of Abraham say unto him, "Thou art a king, sent from God among Us:" proposing as a maxim, for those who study philosophy, that the wise man alone is a ruler and a king, and that virtue is the only irresponsible authority and sovereignty. XXXVII. '' None |
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21. Philo of Alexandria, On The Virtues, 65, 216 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Delphi, Temple of,Seven Sages • kingship, of the sage • sage/wise person • the sage, as Stoic ideal • the sage, as a “good man” • the sage, as king • the sage, as primary
Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 169, 344, 391; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 288; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 24
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65 For whatever advantages are derived from the most approved philosophy to its students, full as great are derived by the Jews from their laws and customs, inasmuch as through them they have rejected all errors about gods who have been created themselves; for there is no created being who is truly God, but such a one is so only in appearance and opinion, being destitute of that most indispensable quality in God, namely, eternity." XI.
216 for which reason he is the first person who is said to have believed in God, since he was the first who had an unswerving and firm comprehension of him, apprehending that there is one supreme cause, and that he it is which governs the world by his providence, and all the things that are therein. And having attained to a most firm comprehension of the virtues, he acquired at the same time all the other virtues and excellencies also, so that he was looked upon as a king by those who received him, not indeed in respect of his appointments, for he was only a private individual, but in his magimity and greatness of soul, inasmuch as he was of a royal spirit. '' None |
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22. Philo of Alexandria, That Every Good Person Is Free, 75-91 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Delphi, Temple of,Seven Sages • Jewish law/legal schools, and the Hakhamim (Sages) • Sage
Found in books: Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 95; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 24, 171, 197
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75 Moreover Palestine and Syria too are not barren of exemplary wisdom and virtue, which countries no slight portion of that most populous nation of the Jews inhabits. There is a portion of those people called Essenes, in number something more than four thousand in my opinion, who derive their name from their piety, though not according to any accurate form of the Grecian dialect, because they are above all men devoted to the service of God, not sacrificing living animals, but studying rather to preserve their own minds in a state of holiness and purity. '76 These men, in the first place, live in villages, avoiding all cities on account of the habitual lawlessness of those who inhabit them, well knowing that such a moral disease is contracted from associations with wicked men, just as a real disease might be from an impure atmosphere, and that this would stamp an incurable evil on their souls. of these men, some cultivating the earth, and others devoting themselves to those arts which are the result of peace, benefit both themselves and all those who come in contact with them, not storing up treasures of silver and of gold, nor acquiring vast sections of the earth out of a desire for ample revenues, but providing all things which are requisite for the natural purposes of life; 77 for they alone of almost all men having been originally poor and destitute, and that too rather from their own habits and ways of life than from any real deficiency of good fortune, are nevertheless accounted very rich, judging contentment and frugality to be great abundance, as in truth they are. 78 Among those men you will find no makers of arrows, or javelins, or swords, or helmets, or breastplates, or shields; no makers of arms or of military engines; no one, in short, attending to any employment whatever connected with war, or even to any of those occupations even in peace which are easily perverted to wicked purposes; for they are utterly ignorant of all traffic, and of all commercial dealings, and of all navigation, but they repudiate and keep aloof from everything which can possibly afford any inducement to covetousness; 79 and there is not a single slave among them, but they are all free, aiding one another with a reciprocal interchange of good offices; and they condemn masters, not only as unjust, inasmuch as they corrupt the very principle of equality, but likewise as impious, because they destroy the ordices of nature, which generated them all equally, and brought them up like a mother, as if they were all legitimate brethren, not in name only, but in reality and truth. But in their view this natural relationship of all men to one another has been thrown into disorder by designing covetousness, continually wishing to surpass others in good fortune, and which has therefore engendered alienation instead of affection, and hatred instead of friendship; 80 and leaving the logical part of philosophy, as in no respect necessary for the acquisition of virtue, to the word-catchers, and the natural part, as being too sublime for human nature to master, to those who love to converse about high objects (except indeed so far as such a study takes in the contemplation of the existence of God and of the creation of the universe), they devote all their attention to the moral part of philosophy, using as instructors the laws of their country which it would have been impossible for the human mind to devise without divine inspiration. 81 Now these laws they are taught at other times, indeed, but most especially on the seventh day, for the seventh day is accounted sacred, on which they abstain from all other employments, and frequent the sacred places which are called synagogues, and there they sit according to their age in classes, the younger sitting under the elder, and listening with eager attention in becoming order. 82 Then one, indeed, takes up the holy volume and reads it, and another of the men of the greatest experience comes forward and explains what is not very intelligible, for a great many precepts are delivered in enigmatical modes of expression, and allegorically, as the old fashion was; 83 and thus the people are taught piety, and holiness, and justice, and economy, and the science of regulating the state, and the knowledge of such things as are naturally good, or bad, or indifferent, and to choose what is right and to avoid what is wrong, using a threefold variety of definitions, and rules, and criteria, namely, the love of God, and the love of virtue, and the love of mankind. 84 Accordingly, the sacred volumes present an infinite number of instances of the disposition devoted to the love of God, and of a continued and uninterrupted purity throughout the whole of life, of a careful avoidance of oaths and of falsehood, and of a strict adherence to the principle of looking on the Deity as the cause of everything which is good and of nothing which is evil. They also furnish us with many proofs of a love of virtue, such as abstinence from all covetousness of money, from ambition, from indulgence in pleasures, temperance, endurance, and also moderation, simplicity, good temper, the absence of pride, obedience to the laws, steadiness, and everything of that kind; and, lastly, they bring forward as proofs of the love of mankind, goodwill, equality beyond all power of description, and fellowship, about which it is not unreasonable to say a few words. 85 In the first place, then, there is no one who has a house so absolutely his own private property, that it does not in some sense also belong to every one: for besides that they all dwell together in companies, the house is open to all those of the same notions, who come to them from other quarters; 86 then there is one magazine among them all; their expenses are all in common; their garments belong to them all in common; their food is common, since they all eat in messes; for there is no other people among which you can find a common use of the same house, a common adoption of one mode of living, and a common use of the same table more thoroughly established in fact than among this tribe: and is not this very natural? For whatever they, after having been working during the day, receive for their wages, that they do not retain as their own, but bring it into the common stock, and give any advantage that is to be derived from it to all who desire to avail themselves of it; 87 and those who are sick are not neglected because they are unable to contribute to the common stock, inasmuch as the tribe have in their public stock a means of supplying their necessities and aiding their weakness, so that from their ample means they support them liberally and abundantly; and they cherish respect for their elders, and honour them and care for them, just as parents are honoured and cared for by their lawful children: being supported by them in all abundance both by their personal exertions, and by innumerable contrivances. XIII. 88 Such diligent practisers of virtue does philosophy, unconnected with any superfluous care of examining into Greek names render men, proposing to them as necessary exercises to train them towards its attainment, all praiseworthy actions by which a freedom, which can never be enslaved, is firmly established. 89 And a proof of this is that, though at different times a great number of chiefs of every variety of disposition and character, have occupied their country, some of whom have endeavoured to surpass even ferocious wild beasts in cruelty, leaving no sort of inhumanity unpractised, and have never ceased to murder their subjects in whole troops, and have even torn them to pieces while living, like cooks cutting them limb from limb, till they themselves, being overtaken by the vengeance of divine justice, have at last experienced the same miseries in their turn: 90 others again having converted their barbarous frenzy into another kind of wickedness, practising an ineffable degree of savageness, talking with the people quietly, but through the hypocrisy of a more gentle voice, betraying the ferocity of their real disposition, fawning upon their victims like treacherous dogs, and becoming the causes of irremediable miseries to them, have left in all their cities monuments of their impiety, and hatred of all mankind, in the never to be forgotten miseries endured by those whom they oppressed: 91 and yet no one, not even of those immoderately cruel tyrants, nor of the more treacherous and hypocritical oppressors was ever able to bring any real accusation against the multitude of those called Essenes or Holy. But everyone being subdued by the virtue of these men, looked up to them as free by nature, and not subject to the frown of any human being, and have celebrated their manner of messing together, and their fellowship with one another beyond all description in respect of its mutual good faith, which is an ample proof of a perfect and very happy life. XIV. ' None |
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23. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • sage, as beautiful • sage, as king • sage, as rich • sage, as virtuous • the sage, as primary
Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 405; Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 59, 60
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24. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Delphi, Temple of,Seven Sages • Noah, as a sage
Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 5; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 24
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25. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Sage, Stoic • the sage, passions and
Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 387; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 51
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26. Anon., Didache, 8.1-8.2 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Jewish law/legal schools, and the Hakhamim (Sages) • Pharisees, Torah-sages, Pharisaic • Sage • Scribe(s), Scribal Sage
Found in books: Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 86, 96; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 115, 118; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 185
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8.1 But let not your fasts be with the hypocrites; Matthew 6:16 for they fast on the second and fifth day of the week; but fast on the fourth day and the Preparation (Friday). Neither pray as the hypocrites; but as the Lord commanded in His Gospel, thus pray: Our Father who art in heaven, hallowed be Your name. Your kingdom come. Your will be done, as in heaven, so on earth. Give us today our daily (needful) bread, and forgive us our debt as we also forgive our debtors. And bring us not into temptation, but deliver us from the evil one (or, evil); for Yours is the power and the glory forever. Thrice in the day thus pray. 8.2 But let not your fasts be with the hypocrites; Matthew 6:16 for they fast on the second and fifth day of the week; but fast on the fourth day and the Preparation (Friday). Neither pray as the hypocrites; but as the Lord commanded in His Gospel, thus pray: Our Father who art in heaven, hallowed be Your name. Your kingdom come. Your will be done, as in heaven, so on earth. Give us today our daily (needful) bread, and forgive us our debt as we also forgive our debtors. And bring us not into temptation, but deliver us from the evil one (or, evil); for Yours is the power and the glory forever. Thrice in the day thus pray. '' None |
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27. Epictetus, Discourses, 3.24.13, 3.24.18-3.24.20, 4.10.23 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Epictetus, Stoic, First movements not escaped by sage • First movements, Not escaped by sage • Seneca, the Younger, Stoic, First movements involuntary, not escaped by sage • Stoic Sage • Stoicism,sage • sage • sage, rarity of the
Found in books: Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 111; Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 191; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 152; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 69
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3.24.13 LET not that which in another is contrary to nature be an evil to you: for you are not formed by nature to be depressed with others nor to be unhappy with others, but to be happy with them. If a man is unhappy, remember that his unhappiness is his own fault: for God has made all men to be happy, to be free from perturbations. For this purpose he has given means to them, some things to each person as his own, and other things not as his own: some things subject to hindrance and compulsion and deprivation; and these things are not a man’s own: but the things which are not subject to hindrances, are his own; and the nature of good and evil, as it was fit to be done by him who takes care of us and protects us like a father, he has made our own.—But you say, I have parted from a certain person, and he is grieved.—Why did he consider as his own that which belongs to another? why, when he looked on you and was rejoiced, did he not also reckon that you are mortal, that it is natural for you to part from him for a foreign country? Therefore he suffers the consequences of his own folly. But why do you or for what purpose bewail yourself? Is it that you also have not thought of these things? but like poor women who are good for nothing, you have enjoyed all things in which you took pleasure, as if you would always enjoy them, both places and men and conversation; and now you sit and weep because you do not see the same persons and do not live in the same places.—Indeed you deserve this, to be more wretched than crows and ravens who have the power of flying where they please and changing their nests for others, and crossing the seas without lamenting or regretting their former condition.— Yes, but this happens to them because they are irrational creatures.—Was reason then given to us by the gods for the purpose of unhappiness and misery, that we may pass our lives in wretchedness and lamentation? Must all persons be immortal and must no man go abroad, and must we ourselves not go abroad, but remain rooted like plants; and if any of our familiar friends goes abroad, must we sit and weep; and on the contrary, when he returns, must we dance and clap our hands like children? Shall we not now wean ourselves and remember what we have heard from the philosophers? if we did not listen to them as if they were jugglers: they tell us that this world is one city, and the substance out of which it has been formed is one, and that there must be a certain period, and that some things must give way to others, that some must be dissolved, and others come in their place; some to remain in the same place, and others to be moved; and that all things are full of friendship, first of the gods, and then of men who by nature are made to be of one family; and some must be with one another, and others must be separated, rejoicing in those who are with them, and not grieving for those who are removed from them; and man in addition to being by nature of a noble temper and having a contempt of all things which are not in the power of his will, also possesses this property not to be rooted nor to be naturally fixed to the earth, but to go at different times to different places, sometimes from the urgency of certain occasions, and at others merely for the sake of seeing. So it was with Ulysses, who saw of many men the states, and learned their ways. And still earlier it was the fortune of Hercules to visit all the inhabited world Seeing men’s lawless deeds and their good rules of law casting out and clearing away their lawlessness and introducing in their place good rules of law. And yet how many friends do you think that he had in Thebes, bow many in Argos, how many in Athens? and how many do you think that he gained by going about? And he married also, when it seemed to him a proper occasion, and begot children, and left them without lamenting or regretting or leaving them as orphans; for he knew that no man is an orphan; but it is the father who takes care of all men always and continuously. For it was not as mere report that he had heard that Zeus is the father of men, for he thought that Zeus was his own father, and he called him so, and to him he looked when he was doing what he did. Therefore he was enabled to live happily in all places. And it is never possible for happiness and desire of what is not present to come together. For that which is happy must have all that it desires, must resemble a person who is filled with food, and must have neither thirst nor hunger.—But Ulysses felt a desire for his wife and wept as he sat on a rock.—Do you attend to Homer and his stories in every thing? Or if Ulysses really wept, what was he else than an unhappy man? and what good man is unhappy? In truth the whole is badly administered, if Zeus does not take care of his own citizens that they may be happy like himself. But these things are not lawful nor right to think of: and if Ulysses did weep and lament, he was not a good man. For who is good if he knows not who he is? and who knows what he is, if he forgets that things which have been made are perishable, and that it is not possible for one human being to be with another always? To desire then things which are impossible is to have a slavish character, and is foolish: it is the part of a stranger, of a man who fights against God in the only way that he can, by his opinions. But my mother laments when she does not see me.— Why has she not learned these principles? and I do not say this, that we should not take care that she may not lament, but I say that we ought not to desire in every way what is not our own. And the sorrow of another is another’s sorrow: but my sorrow is my own. I then will stop my own sorrow by every means, for it is in my power: and the sorrow of another I will endeavour to stop as far as I can; but I will not attempt to do it by every means; for if I do, I shall be fighting against God, I shall be opposing Zeus and shall be placing myself against him in the administration of the universe; and the reward (the punishment) of this fighting against God and of this disobedience not only will the children of my children pay, but I also shall myself, both by day and by night, startled by dreams, perturbed, trembling at every piece of news, and having my tranquillity depending on the letters of others.—Some person has arrived from Rome. I only hope that there is no harm. But what harm can happen to you, where you are not?—From Hellas (Greece) some one is come: I hope that there is no harm.—In this way every place may be the cause of misfortune to you. Is it not enough for you to be unfortunate there where you are, and must you be so even beyond sea, and by the report of letters? Is this the way in which your affairs are in a state of security?—Well then suppose that my friends have died in the places which are far from me.—What else have they suffered than that which is the condition of mortals? Or how are you desirous at the same time to live to old age, and at the same time not to see the death of any person whom you love? Know you not that in the course of a long time many and various kinds of things must happen; that a fever shall overpower one, a robber another, and a third a tyrant? Such is the condition of things around us, such are those who live with us in the world: cold and heat, and unsuitable ways of living, and journeys by land, and voyages by sea, and winds, and various circumstances which surround us, destroy one man, and banish another, and throw one upon an embassy and another into an army. Sit down then in a flutter at all these things, lamenting, unhappy, unfortunate, dependent on another, and dependent not on one or two, but on ten thousands upon ten thousands. Did you hear this when you were with the philosophers? did you learn this? do you not know that human life is a warfare? that one mail must keep watch, another must go out as a spy, and a third must fight? and it is not possible that all should be in one place, nor is it better that it should be so. But you neglecting to do the commands of the general complain when any thing more hard than usual is imposed on you, and you do not observe what you make the army become as far as it is in your power; that if all imitate you, no man will dig a trench, no man will put a rampart round, nor keep watch, nor expose himself to danger, but will appear to be useless for the purposes of an army. Again, in a vessel if you go as a sailor, keep to one place and stick to it. And if you are ordered to climb the mast, refuse; if to run to the head of the ship, refuse; and what master of a ship will endure you? and will he not pitch you overboard as a useless thing, an impediment only and bad example to the other sailors? And so it is here also: every man’s life is a kind of warfare, and it is long and diversified. You must observe the duty of a soldier and do every thing at the nod of the general; if it is possible, divining what his wishes are: for there is no resemblance between that general and this, neither in strength nor in superiority of character. You are placed in a great office of command and not in any mean place; but you are always a senator. Do you not know that such a man must give little time to the affairs of his household, but be often away from home, either as a governor or one who is governed, or discharging some office, or serving in war or acting as a judge? Then do you tell me that you wish, as a plant, to be fixed to the same places and to be rooted?—Yes, for it is pleasant.—Who says that it is not? but a soup is pleasant, and a handsome woman is pleasant. What else do those say who make pleasure their end? Do you not see of what men you have uttered the language? that it is the language of Epicureans and catamites? Next while you are doing what they do and holding their opinions, do you speak to us the words of Zeno and of Socrates? Will you not throw away as far as you can the things belonging to others with which you decorate yourself, though they do not fit you at all? For what else do they desire than to sleep without hindrance and free from compulsion, and when they have risen to yawn at their leisure, and to wash the face, then write and read what they choose, and then talk about some trifling matter being praised by their friends whatever they may say, then to go forth for a walk, and having walked about a little to bathe, and then eat and sleep, such sleep as is the fashion of such men? why need we say how? for one can easily conjecture. Come, do you also tell your own way of passing the time which you desire, you who are an admirer of truth and of Socrates and Diogenes. What do you wish to do in Athens? the same (that others do), or something else? Why then do you call yourself a Stoic? Well, but they who falsely call themselves Roman citizens, are severely punished; and should those, who falsely claim so great and reverend a thing and name, get off unpunished? or is this not possible, but the law divine and strong and inevitable is this, which exacts the severest punishments from those who commit the greatest crimes? For what does this law say? Let him who pretends to things which do not belong to him be a boaster, a vain-glorious man: let him who disobeys the divine administration be base, and a slave; let him suffer grief, let him be envious, let him pity; and in a word let him be unhappy and lament. Well then; do you wish me to pay court to a certain person? to go to his doors?—If reason requires this to be done for the sake of country, for the sake of kinsmen, for the sake of mankind, why should you not go? You are not ashamed to go to the doors of a shoemaker, when you are in want of shoes, nor to the door of a gardener, when you want lettuces; and are you ashamed to go to the doors of the rich when you want any thing?—Yes, for I have no awe of a shoemaker—Don’t feel any awe of the rich—Nor will I flatter the gardener—And do not flatter the rich— How then shall I get what I want?—Do I say to you, go as if you were certain to get what you want? And do not I only tell you, that you may do what is becoming to yourself? Why then should I still go? That you may have gone, that you may have discharged the duty of a citizen, of a brother, of a friend. And further remember that you have gone to the shoemaker, to the seller of vegetables, who have no power in any thing great or noble, though he may sell dear. You go to buy lettuces: they cost an obolus (penny), but not a talent. So it is here also. The matter is worth going for to the rich man’s door—Well, I will go —It is worth talking about—Let it be so; I will talk with him—But you must also kiss his hand and flatter him with praise—Away with that, it is a talent’s worth: it is not profitable to me, nor to the state nor to my friends, to have done that which spoils a good citizen and a friend.—But you will seem not to have been eager about the matter, if you do not succeed. Have you again forgotten why you went? Know you not that a good man does nothing for the sake of appearance, but for the sake of doing right?— What advantage is it then to him to have done right?—And what advantage is it to a man who writes the name of Dion to write it as he ought?—The advantage is to have written it.—Is there no reward then?—Do you seek a reward for a good man greater than doing what is good and just? At Olympia you wish for nothing more, but it seems to you enough to be crowned at the games. Does it seem to you so small and worthless a thing to be good and happy? For these purposes being introduced by the gods into this city (the world), and it being now your duty to undertake the work of a man, do you still want nurses also and a mamma, and do foolish women by their weeping move you and make you effeminate? Will you thus never cease to be a foolish child? know you not that he who does the acts of a child, the older he is, the more ridiculous he is? In Athens did you see no one by going to his house?— I visited any man that I pleased—Here also be ready to see, and you will see whom you please: only let it be without meanness, neither with desire nor with aversion, and your affairs will be well managed. But this result does not depend on going nor on standing at the doors, but it depends on what is within, on your opinions. When you have learned not to value things which are external and not dependent on the will, and to consider that not one of them is your own, but that these things only are your own, to exercise the judgment well, to form opinions, to move towards an object, to desire, to turn from a thing, where is there any longer room for flattery, where for meanness? why do you still long for the quiet there (at Athens), and for the places to which you are accustomed? Wait a little and you will again find these places familiar: then, if you are of so ignoble a nature, again if you leave these also, weep and lament. How then shall I become of an affectionate temper? By being of a noble disposition, and happy. For it is not reasonable to be mean-spirited nor to lament yourself, nor to depend on another, nor ever to blame God or man. I entreat you, become an affectionate person in this way, by observing these rules. But if through this affection, as you name it, you are going to be a slave and wretched, there is no profit in being affectionate. And what prevents you from loving another as a person subject to mortality, as one who may go away from you. Did not Socrates love his own children? He did; but it was as a free man, as one who remembered that he must first be a friend to the gods. For this reason he violated nothing which was becoming to a good man, neither in making his defence nor by fixing a penalty on himself, nor even in the former part of his life when he was a senator or when he was a soldier. But we are fully supplied with every pretext for being of ignoble temper, some for the sake of a child, some for a mother, and others for brethren’s sake. But it is not fit for us to be unhappy on account of any person, but to be happy on account of all, but chiefly on account of God who has made us for this end. Well, did Diogenes love nobody, who was so kind and so much a lover of all that for mankind in general he willingly undertook so much labour and bodily sufferings? He did love mankind, but how? As became a minister of God, at the same time caring for men, and being also subject to God. For this reason all the earth was his country, and no particular place; and when he was taken prisoner he did not regret Athens nor his associates and friends there, but even he became familiar with the pirates and tried to improve them; and being sold afterwards he lived in Corinth as before at Athens; and he would have behaved the same, if he had gone to the country of the Perrhaebi. Thus is freedom acquired. For this reason he used to say, Ever since Antisthenes made me free, I have not been a slave. How did Antisthenes make him free? Hear what he says: Antisthenes taught me what is my own, and what is not my own; possessions are not my own, nor kinsmen, domestics, friends, nor reputation, nor places familiar, nor mode of life; all these belong to others. What then is your own? The use of appearances. This he showed to me, that I possess it free from hindrance, and from compulsion, no person can put an obstacle in my way, no person can force me to use appearances otherwise than I wish. Who then has any power over me? Philip or Alexander, or Perdiccas or the great king? How have they this power? For if a man is going to be overpowered by a man, he must long before be overpowered by things. If then pleasure is not able to subdue a man, nor pain, nor fame, nor wealth, but he is able, when he chooses, to spit out all his poor body in a man’s face and depart from life, whose slave can he still be? But if he dwelt with pleasure in Athens, and was overpowered by this manner of life, his affairs would have been at every man’s command; the stronger would have had the power of grieving him. How do you think that Diogenes would have flattered the pirates that they might sell him to some Athenian, that some time he might see that beautiful Piraeus, and the Long Walls and the Acropolis? In what condition would you see them? As a captive, a slave and mean: and what would be the use of it for you?—Not so: but I should see them as a free man—Show me, how you would be free. Observe, some person has caught you, who leads you away from your accustomed place of abode and says, You are my slave, for it is in my power to hinder you from living as you please, it is in my power to treat you gently, and to humble you: when I choose, on the contrary you are cheerful and go elated to Athens. What do you say to him who treats you as a slave? What means have you of finding one who will rescue you from slavery? Or cannot you even look him in the face, but without saying more do you intreat to be set free? Man, you ought to go gladly to prison, hastening, going before those who lead you there. Then, I ask you, are you unwilling to live in Rome and desire to live in Hellas (Greece)? And when you must die, will you then also fill us with your lamentations, because you will not see Athens nor walk about in the Lyceion? Have you gone abroad for this? was it for this reason you have sought to find some person from whom you might receive benefit? What benefit? That you may solve syllogisms more readily, or handle hypothotical arguments? and for this reason did you leave brother, country, friends, your family, that you might return when you had learned these things? So you did not go abroad to obtain constancy of mind, nor freedom from perturbation, nor in order that being secure from harm you may never complain of any person, accuse no person, and no man may wrong you, and thus you may maintain your relative position without impediment? This is a fine traffic that you have gone abroad for in syllogisms and sophistical arguments and hypothetical: if you like, take your place in the agora (market or public place) and proclaim them for sale like dealers in physic. Will you not deny even all that you have learned that you may not bring a bad name on your theorems as useless? What harm has philosophy done you? Wherein has Chrysippus injured you that you should prove by your acts that his labours are useless? Were the evils that you had there (at home) not enough, those which were the cause of your pain and lamentation, even if you had not gone abroad? Have you added more to the list? And if you again have other acquaintances and friends, you will have more causes for lamentation; and the same also if you take an affection for another country. Why then do you live to surround yourself with other sorrows upon sorrows through which you are unhappy? Then, I ask you, do you call this affection? What affection, man! If it is a good thing, it is the cause of no evil: if it is bad, I have nothing to do with it. I am formed by nature for my own good: I am. not formed for my own evil. What then is the discipline for this purpose? First of all the highest and the principal, and that which stands as it were at the entrance, is this; when you are delighted with anything, be delighted as with a thing which is not one of those which cannot be taken away, but as with something of such a kind, as an earthen pot is, or a glass cup, that when it has been broken, you may remember what it was, and may not be troubled. So in this matter also: if you kiss your own child, or your brother or friend, never give full license to the appearance ( φαντασίαν ), and allow not your pleasure to go as far as it chooses; but check it, and curb it as those who stand behind men in their triumphs and remind them that they are mortal. Do you also remind yourself in like manner, that he whom you love is mortal, and that what you love is nothing of your own: it has been given to you for the present, not that it should not be taken from you, nor has it been given to you for all time, but as a fig is given to you or a bunch of grapes at the appointed season of the year. But if you wish for these things in winter, you are a fool. So if you wish for your son or friend when it is not allowed to you, you must know that you are wishing for a fig in winter. For such as winter is to a fig, such is every event which happens from the universe to the things which are taken away according to its nature. And further, at the times when you are delighted with a thing, place before yourself the contrary appearances. What harm is it while you are kissing your child to say with a lisping voice, To-morrow you will die; and to a friend also, To-morrow you will go away or I shall, and never shall we see one another again?—But these are words of bad omen—And some incantations also are of bad omen; but because they are useful, I don’t care for this; only let them be useful. But do you call things to be of bad omen except those which are significant of some evil? Cowardice is a word of bad omen, and meanness of spirit, and sorrow, and grief and shamelessness. These words are of bad omen: and yet we ought not to hesitate to utter them in order to protect ourselves against the things. Do you tell me that a name which is significant of any natural thing is of evil omen? say that even for the ears of corn to be reaped is of bad omen, for it signifies the destruction of the ears, but not of the world. Say that the falling of the leaves also is of bad omen, and for the dried fig to take the place of the green fig, and for raisins to be made from the grapes. For all these things are changes from a former state into other states; not a destruction, but a certain fixed economy and administration. Such is going away from home and a small change: such is death, a greater change, not from the state which now is to that which is not, but to that which is not now.—Shall I then no longer exist?—You will not exist, but you will be something else, of which the world now has need: for you also came into existence not when you chose, but when the world had need of you. I am not sure if Epictetus ever uses κόσμος in the sense of Universe, the universum of philosophers. I think he sometimes uses it in the common sense of the world, the earth and all that is on it. Epictetus appears to teach that when a man dies, his existence is terminated. The body is resolved into the elements of which it is formed, and these elements are employed for other purposes. Consistently with this doctrine he may have supposed that the powers, which we call rational and intellectual, exist in man by virtue only of the organisation of his brain which is superior to that of all other animals; and that what we name the soul has no existence independent of the body. It was an old Greek hypothesis that at death the body returned to earth from which it came, and the soul ( πνεῦμα ) returned to the regions above, from which it came. I cannot discover any passage in Epictetus in which the doctrine is taught that the soul has an existence independent of the body. The opinions of Marcus Antoninus on this matter are contained in his book, iv. 14, 21, and perhaps elsewhere: but they are rather obscure. A recent writer has attempted to settle the question of the existence of departed souls by affirming that we can find no place for them either in heaven or in hell; for the modern scientific notion, as I suppose that it must be named, does not admit the conception of a place heaven or a place hell (Strauss, Der Alte und der Neue Glaube, p. 129). We may name Paul a contemporary of Epictetus, for though Epictetus may have been the younger, he was living at Rome during Nero’s reign (A. D. 54–68); and it is affirmed, whether correctly or not, I do not undertake to say, that Paul wrote from Ephesus his first epistle to the Corinthians (Cor. i. 16, 8) in the beginning of A. D. 56 . Epictetus, it is said, lived in Rome till the time of the expulsion of the philosophers by Domitian, when he retired to Nicopolis an old man, and taught there. Paul’s first epistle to the Corinthians (c. 15) contains his doctrine of the resurrection, which is accepted, I believe, by all, or nearly all, if there are any exceptions, who profess the Christian faith: but it is not understood by all in the same way. Paul teaches that Christ died for our sins, that he was buried and rose again on the third day; and that after his resurrection he was seen by many persons. Then he asks, if Christ rose from the dead, how can some say that there is no resurrection of the dead? But if there be no resurrection of the dead, then is Christ not risen (v. 13); and (v. 19), if in this life only we have hope in Christ, we are of all men most miserable. But he affirms again (v. 20) that Christ is risen and become the first fruits of them that slept. In v. 32, he asks what advantages he has from his struggles in Ephesus, if the dead rise not: let us eat and drink, for to-morrow we die. He seems not to admit the value of life, if there is no resurrection of the dead; and he seems to say that we shall seek or ought to seek only the pleasures of sense, because life is short, if we do not believe in a resurrection of the dead. It may be added that there is not any direct assertion in this chapter that Christ ascended to heaven in a bodily form, or that he ascended to heaven in any way. He then says (v. 35), But some man will say, How are the dead raised up? and with what body do they come. He answers this question (v. 36), Thou fool, that which thou sowest is not quickened except it die : and he adds that God giveth it (the seed) a body as it hath pleased him, and to every seed his own body. We all know that the body, which is produced from the seed, is not the body that shall be. and we also know that the seed which is sown does not die, and that if the seed died, no body would be produced from such seed. His conclusion is that the dead is sown a natural body; it is raised a spiritual body ( σῶμα πνευματικόν ). I believe that the commentators do not agree about this spiritual body : but it seems plain that Paul did not teach that the body which will rise will be the same as the body which is buried. He says (v. 50) that flesh and blood cannot inherit the kingdom of God. Yet in the Apostles’ Creed we pronounce our belief in the resurrection of the body : but in the Nicene Creed it is said we look for the resurrection of the dead, which is a different thing or may have a different meaning from the resurrection of the body. In the ministration of baptism to such as are of riper years, the person to be baptized is asked Dost thou believe in God the Father Almighty, etc. in the terms of the Church Creeds, but in place of the resurrection of the body or of the dead, he is asked if he believes in the resurrection of the flesh. The various opinions of divines of the English church on the resurrection of the body are stated by A. Clissold in the Practical Nature of the Theological Writings of E. Swedenborg in a letter to Whately, Archbishop of Dublin, 1859 , 2nd ed. Wherefore the wise and good man, remembering who he is and whence he came, and by whom he was produced, is attentive only to this, how he may fill his place with due regularity, and obediently to God. Dost thou still wish me to exist (live)? I will continue to exist as free, as noble in nature, as thou hast wished me to exist: for thou hast made me free from hindrance in that which is my own. But hast thou no further need of me? I thank thee; and so far I have remained for thy sake, and for the sake of no other person, and now in obedience to thee I depart. How dost thou depart? Again, I say, as thou hast pleased, as free, as thy servant, as one who has known thy commands and thy prohibitions. And so long as I shall stay in thy service, whom dost thou will me to be? A prince or a private man, a senator or a common person, a soldier or a general, a teacher or a master of a family? whatever place and position thou mayest assign to me, as Socrates says, I will die ten thousand times rather than desert them. And where dost thou will me to be? in Rome or Athens, or Thebes or Gyara. Only remember me there where I am. If thou sendest me to a place where there are no means for men living according to nature, I shall not depart (from life) in disobedience to thee, but as if thou wast giving me the signal to retreat: I do not leave thee, let this be far from my intention, but I perceive that thou hast no need of me. If means of living according to nature be allowed to me, I will seek no other place than that in which I am, or other men than those among whom I am. Let these thoughts be ready to hand by night and by day: these you should write, these you should read: about these you should talk to yourself, and to others. Ask a man, Can you help me at all for this purpose? and further, go to another and to another. Then if any thing that is said be contrary to your wish, this reflection first will immediately relieve you, that it is not unexpected. For it is a great thing in all cases to say, I knew that I begot a son who is mortal. For so you also will say, I knew that I am mortal, I knew that I may leave my home, I knew that I may be ejected from it, I knew that I may be led to prison. Then if you turn round and look to yourself, and seek the place from which comes that which has happened, you will forthwith recollect that it comes from the place of things which are out of the power of the will, and of things which are not my own. What then is it to me? Then, you will ask, and this is the chief thing: And who is it that sent it? The leader, or the general, the state, the law of the state. Give it me then, for I must always obey the law in every thing. Then, when the appearance (of things) pains you, for it is not in your power to prevent this, contend against it by the aid of reason, conquer it: do not allow it to gain strength nor to lead you to the consequences by raising images such as it pleases and as it pleases. If you be in Gyara, do not imagine the mode of living at Rome, and how many pleasures there were for him who lived there and how many there would be for him who returned to Rome: but fix your mind on this matter, how a man who lives in Gyara ought to live in Gyara like a man of courage. And if you be in Rome, do not imagine what the life in Athens is, but think only of the life in Rome. Then in the place of all other delights substitute this, that of being conscious that you are obeying God, that not in word, but in deed you are performing the acts of a wise and good man. For what a thing it is for a man to be able to say to himself, Now whatever the rest may say in solemn manner in the schools and may be judged to be saying in a way contrary to common opinion (or in a strange way), this I am doing; and they are sitting and are discoursing of my virtues and inquiring about me and praising me; and of this Zeus has willed that I shall receive from myself a demonstration, and shall myself know if he has a soldier such as he ought to have, a citizen such as he ought to have, and if he has chosen to produce me to the rest of mankind as a witness of the things which are independent of the will: See that you fear without reason, that you foolishly desire what you do desire: seek not the good in things external; seek it in yourselves: if you do not, you will not find it. For this purpose he leads me at one time hither, at another time sends me thither, shows me to men as poor, without authority, and sick; sends me to Gyara, leads me into prison, not because he hates me, far from him be such a meaning, for who hates the best of his servants? nor yet because he cares not for me, for he does not neglect any even of the smallest things; but he does this for the purpose of exercising me and making use of me as a witness to others. Being appointed to such a service, do I still care about the place in which I am, or with whom I am, or what men say about me? and do 1 not entirely direct my thoughts to God and to his instructions and commands? Having these things (or thoughts) always in hand, and exercising them by yourself, and keeping them in readiness, you will never be in want of one to comfort you and strengthen you. For it is not shameful to be without something to eat, but not to have reason sufficient for keeping away fear and sorrow. But if once you have gained exemption from sorrow and fear, will there any longer be a tyrant for you, or a tyrant’s guard, or attendants on Caesar? Or shall any appointment to offices at court cause you pain, or shall those who sacrifice in the Capitol on the occasion of being named to certain functions, cause pain to you who have received so great authority from Zeus? Only do not make a proud display of it, nor boast of it; but shew it by your acts; and if no man perceives it, be satisfied that you are yourself in a healthy state and happy.
4.10.23 THE difficulties of all men are about external things, their helplessness is about externals. What shall I do, how will it be, how will it turn out, will this happen, will that? All these are the words of those who are turning themselves to things which are not within the power of the will. For who says, How shall I not assent to that which is false? how shall I not turn away from the truth? If a man be of such a good disposition as to be anxious about these things, I will remind him of this, Why are you anxious? The thing is in your own power: be assured: do not be precipitate in assenting before you apply the natural rule. On the other side, if a man is anxious (uneasy) about desire, lest it fail in its purpose and miss its end, and with respect to the avoidance of things, lest he should fall into that which he would avoid, I will first kiss (love) him, because he throws away the things about which others are in a flutter (others desire) and their fears, and employs his thoughts about his own affairs and his own condition. Then I shall say to him, if you do not choose to desire that which you will fail to obtain nor to attempt to avoid that into which you will fall, desire nothing which belongs to (which is in the power of) others, nor try to avoid any of the things which are not in your power. If you do not observe this rule, you must of necessity fail in your desires and fall into that which you would avoid. What is the difficulty here? where is there room for the words, How will it be? and How will it turn out? and will this happen or that? Now is not that which will happen independent of the will? Yes. And the nature of good and of evil is it not in the things which are within the power of the will? Yes. Is it in your power then to treat according to nature every thing which happens? Can any person hinder you? No man. No longer then say to me, How will it be? For however it may be, you will dispose of it well, and the result to you will be a fortunate one. What would Hercules have been if he said, How shall a great lion not appear to me, or a great boar, or savage men? And what do you care for that? If a great boar appear, you will fight a greater fight: if bad men appear, you will relieve the earth of the bad. Suppose then that I lose my life in this way. You will die a good man, doing a noble act. For since we must certainly die, of necessity a man must be found doing something, either following the employment of a husbandman, or digging, or trading, or serving in a consulship or suffering from indigestion or from diarrhoea. What then do you wish to be doing when you are found by death? I for my part would wish to be found doing something which belongs to a man, beneficent, suitable to the general interest, noble. But if I cannot be found doing things so great, I would be found doing at least that which I cannot be hindered from doing, that which is permitted me to do, correcting myself, cultivating the faculty which makes use of appearances, labouring at freedom from the affects (labouring at tranquillity of mind), rendering to the relations of life their due; if I succeed so far, also (I would be found) touching on (advancing to) the third topic (or head) safety in the forming judgments about things. If death surprises me when I am busy about these things, it is enough for me if I can stretch out my hands to God and say: The means which I have received from thee for seeing thy administration (of the world) and following it, I have not neglected: I have not dishonoured thee by my acts: see how I have used my perceptions, see how I have used my preconceptions: have I ever blamed thee? have I been discontented with any thing that happens, or wished it to be otherwise? have I wished to transgress the (established) relations (of things)? That thou hast given me life, I thank thee for what thou hast given: so long as I have used the things which are thine I am content; take them back and place them wherever thou mayest choose; for thine were all things, thou gayest them to me—Is it not enough to depart in this state of mind, and what life is better and more becoming than that of a man who is in this state of mind? and what end is more happy? I wish it were possible to palliate the ostentation of this passage, by applying it to the ideal perfect character: but it is in a general way that Epictetus hath proposed such a dying speech, as cannot without shocking arrogance be uttered by any one born to die. Unmixed as it is with any acknowledgment of faults or imperfections, at present, or with any sense of guilt on account of the past, it must give every sober reader a very disadvantageous opinion of some principles of the philosophy, on which it is founded, as contradictory to the voice of conscience, and formed on absolute ignorance or neglect of the condition and circumstances of such a creature as man. Mrs. Carter. I am inclined to think that Epictetus does refer to the ideal perfect character ; but others may not understand him in this way. When Mrs. Carter says but it is in a general . . . dying speech, she can hardly suppose, as her words seem to mean, that Epictetus proposed such a dying speech for every man or even for many men, for he knew and has told us how bad many men are, and how few are good according to his measure and rule: in fact his meaning is plainly expressed. The dying speech may even be stronger in the sense in which Mrs. Carter understands it, in my translation, where I have rendered one passage in the text by the words I have not dishonoured thee by my acts, which she translates, as far as in me lay, I have not dishonoured thee. which apparently means, as far as I could, I have not dishonoured thee. The Latin translation quantum in me fuit, seems rather ambiguous to me. There is a general confession of sins in the prayer book of the Church of England, part of which Epictetus would not have rejected, I think. of course the words which form the peculiar Christian character of the confession would have been unintelligible to him. It is a confession which all persons of all conditions are supposed to make. If all persons made the confession with sincerity, it ought to produce a corresponding behaviour and make men more ready to be kind to one another, for all who use it confess that they fail in their duty, and it ought to lower pride and banish arrogance from the behaviour of those who in wealth and condition are elevated above the multitude. But I have seen it somewhere said, I cannot remember where, but said in no friendly spirit to Christian prayer, that some men both priests and laymen prostrate themselves in humility before God and indemnify themselves by arrogance to man. But that this may be done (that such a declaration may be made), a man must receive (bear) no small things, nor are the things small which he must lose (go without). You cannot both wish to be a consul and to have these things (the power of making such a dying speech), and to be eager to have lands, and these things also; and to be solicitous about slaves and about yourself. But if you wish for any thing which belongs to another, that which is your own is lost. This is the nature of the thing: nothing is given or had for nothing. And where is the wonder? If you wish to be a consul, you must keep awake, run about, kiss hands, waste yourself with exhaustion at other men’s doors, say and do many things unworthy of a free man, send gifts to many, daily presents to some. And what is the thing that is got? Twelve bundles of rods (the consular fasces), to sit three or four times on the tribunal, to exhibit the games in the Circus and to give suppers in small baskets. Or, if you do not agree about this, let some one show me what there is besides these things. In order then to secure freedom from passions ( ἀπαφείας ), tranquillity, to sleep well when you do sleep, to be really awake when you are awake, to fear nothing, to be anxious about nothing, will you spend nothing and give no labour? But if any thing belonging to you be lost while you are thus busied, or be wasted badly, or another obtains what you ought to have obtained, will you immediately be vexed at what has happened? Will you not take into the account on the other side what you receive and for what, how much for how much? Do you expect to have for nothing things so great? And how can you? One work (thing) has no community with another. You cannot have both external things after bestowing care on them and your own ruling faculty: but if you would have those, give up this. If you do not, you will have neither this nor that, while you are drawn in different ways to both. The oil will be spilled, the household vessels will perish: (that may be), but I shall be free from passions (tranquil).—There will be a fire when I am not present, and the books will be destroyed: but I shall treat appearances according to nature—Well; but I shall have nothing to eat. If I am so unlucky, death is a harbour; and death is the harbour for all; this is the place of refuge; and for this reason not one of the things in life is difficult: as soon as you choose, you are out of the house, and are smoked no more. Why then are you anxious, why do you lose your sleep, why do you not straightway, after considering wherein your good is and your evil, say, Both of them are in my power? Neither can any man deprive me of the good, nor involve me in the bad against my will. Why do I not throw myself down and snore? for all that I have is safe. As to the things which belong to others, he will look to them who gets them, as they may be given by him who has the power. Who am I who wish to have them in this way or in that? is a power of selecting them given to me? has any person made me the dispenser of them? Those things are enough for me over which I have power: I ought to manage them as well as I can: and all the rest, as the master of them (God) may choose. When a man has these things before his eyes, does he keep awake and turn hither and thither? What would he have, or what does he regret, Patroclus or Antilochus or Menelaus? For when did he suppose that any of his friends was immortal, and when had he not before his eyes that on the morrow or the day after he or his friend must die? Yes, he says, but I thought that he would survive me and bring up my son.—You were a fool for that reason, and you were thinking of what was uncertain. Why then do you not blame yourself, and sit crying like girls?—But he used to set my food before me. —Because he was alive, you fool, but now he cannot: but Automedon will set it before you, and if Automedon also dies, you will find another. But if the pot, in which your meat was cooked, should be broken, must you die of hunger, because you have not the pot which you are accustomed to? Do you not send and buy a new pot? He says: No greater ill than this could fall on me. (Iliad xix. 321.) Why is this your ill? Do you then instead of removing it blame your mother (Thetis) for not foretelling it to you that you might continue grieving from that time? What do you think? do you not suppose that Homer wrote this that we may learn that those of noblest birth, the strongest and the richest, the most handsome, when they have not the opinions which they ought to have, are not prevented from being most wretched and unfortunate?'' None |
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28. Josephus Flavius, Jewish Antiquities, 18.118-18.119 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Pharisees, Torah-sages, Pharisaic • initiation, as component of spiritual biography of first-century sage
Found in books: Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 4; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 71
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18.118 καὶ τῶν ἄλλων συστρεφομένων, καὶ γὰρ ἥσθησαν ἐπὶ πλεῖστον τῇ ἀκροάσει τῶν λόγων, δείσας ̔Ηρώδης τὸ ἐπὶ τοσόνδε πιθανὸν αὐτοῦ τοῖς ἀνθρώποις μὴ ἐπὶ ἀποστάσει τινὶ φέροι, πάντα γὰρ ἐῴκεσαν συμβουλῇ τῇ ἐκείνου πράξοντες, πολὺ κρεῖττον ἡγεῖται πρίν τι νεώτερον ἐξ αὐτοῦ γενέσθαι προλαβὼν ἀνελεῖν τοῦ μεταβολῆς γενομένης μὴ εἰς πράγματα ἐμπεσὼν μετανοεῖν. 18.119 καὶ ὁ μὲν ὑποψίᾳ τῇ ̔Ηρώδου δέσμιος εἰς τὸν Μαχαιροῦντα πεμφθεὶς τὸ προειρημένον φρούριον ταύτῃ κτίννυται. τοῖς δὲ ̓Ιουδαίοις δόξαν ἐπὶ τιμωρίᾳ τῇ ἐκείνου τὸν ὄλεθρον ἐπὶ τῷ στρατεύματι γενέσθαι τοῦ θεοῦ κακῶσαι ̔Ηρώδην θέλοντος.'' None | sup>
18.118 Now when many others came in crowds about him, for they were very greatly moved or pleased by hearing his words, Herod, who feared lest the great influence John had over the people might put it into his power and inclination to raise a rebellion, (for they seemed ready to do any thing he should advise,) thought it best, by putting him to death, to prevent any mischief he might cause, and not bring himself into difficulties, by sparing a man who might make him repent of it when it would be too late. 18.119 Accordingly he was sent a prisoner, out of Herod’s suspicious temper, to Macherus, the castle I before mentioned, and was there put to death. Now the Jews had an opinion that the destruction of this army was sent as a punishment upon Herod, and a mark of God’s displeasure to him.'' None |
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29. Mishnah, Avot, 1.1, 1.5 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Sage • Sages early rabbinic • Sages, the
Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 214, 485; Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 55, 80; Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 357
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1.1 משֶׁה קִבֵּל תּוֹרָה מִסִּינַי, וּמְסָרָהּ לִיהוֹשֻׁעַ, וִיהוֹשֻׁעַ לִזְקֵנִים, וּזְקֵנִים לִנְבִיאִים, וּנְבִיאִים מְסָרוּהָ לְאַנְשֵׁי כְנֶסֶת הַגְּדוֹלָה. הֵם אָמְרוּ שְׁלשָׁה דְבָרִים, הֱווּ מְתוּנִים בַּדִּין, וְהַעֲמִידוּ תַלְמִידִים הַרְבֵּה, וַעֲשׂוּ סְיָג לַתּוֹרָה:
1.1 שְׁמַעְיָה וְאַבְטַלְיוֹן קִבְּלוּ מֵהֶם. שְׁמַעְיָה אוֹמֵר, אֱהֹב אֶת הַמְּלָאכָה, וּשְׂנָא אֶת הָרַבָּנוּת, וְאַל תִּתְוַדַּע לָרָשׁוּת:
1.5 יוֹסֵי בֶן יוֹחָנָן אִישׁ יְרוּשָׁלַיִם אוֹמֵר, יְהִי בֵיתְךָ פָתוּחַ לִרְוָחָה, וְיִהְיוּ עֲנִיִּים בְּנֵי בֵיתֶךָ, וְאַל תַּרְבֶּה שִׂיחָה עִם הָאִשָּׁה. בְּאִשְׁתּוֹ אָמְרוּ, קַל וָחֹמֶר בְּאֵשֶׁת חֲבֵרוֹ. מִכָּאן אָמְרוּ חֲכָמִים, כָּל זְמַן שֶׁאָדָם מַרְבֶּה שִׂיחָה עִם הָאִשָּׁה, גּוֹרֵם רָעָה לְעַצְמוֹ, וּבוֹטֵל מִדִּבְרֵי תוֹרָה, וְסוֹפוֹ יוֹרֵשׁ גֵּיהִנֹּם:'' None | sup>
1.1 Moses received the torah at Sinai and transmitted it to Joshua, Joshua to the elders, and the elders to the prophets, and the prophets to the Men of the Great Assembly. They said three things: Be patient in the administration of justice, raise many disciples and make a fence round the Torah.
1.5 Yose ben Yocha (a of Jerusalem used to say:Let thy house be wide open, and let the poor be members of thy household. Engage not in too much conversation with women. They said this with regard to one’s own wife, how much more does the rule apply with regard to another man’s wife. From here the Sages said: as long as a man engages in too much conversation with women, he causes evil to himself, he neglects the study of the Torah, and in the end he will inherit gehinnom.'' None |
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30. Mishnah, Demai, 2.3 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Jewish law/legal schools, and the Hakhamim (Sages) • Sages early rabbinic
Found in books: Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 57, 58; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 190
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2.3 הַמְקַבֵּל עָלָיו לִהְיוֹת חָבֵר, אֵינוֹ מוֹכֵר לְעַם הָאָרֶץ לַח וְיָבֵשׁ, וְאֵינוֹ לוֹקֵחַ מִמֶּנּוּ לַח, וְאֵינוֹ מִתְאָרֵח אֵצֶל עַם הָאָרֶץ, וְלֹא מְאָרְחוֹ אֶצְלוֹ בִּכְסוּתוֹ. רַבִּי יְהוּדָה אוֹמֵר, אַף לֹא יְגַדֵּל בְּהֵמָה דַקָּה, וְלֹא יְהֵא פָרוּץ בִּנְדָרִים וּבִשְׂחוֹק, וְלֹא יְהֵא מִטַּמֵּא לְמֵתִים, וּמְשַׁמֵּשׁ בְּבֵית הַמִּדְרָשׁ. אָמְרוּ לוֹ, לֹא בָאוּ אֵלּוּ לַכְּלָל:"'' None | sup>
2.3 One who takes upon himself to become a “chaver” may not sell to an am haaretz either moist or dry produce, nor may he buy from him moist produce, nor may he be the guest of an am haaretz, nor may he host an am haaretz as a guest while the am haaretz is wearing his own garment. Rabbi Judah says: he may not also raise small animals, nor may make a lot of vows or merriment, nor may he defile himself by contact with the dead. Rather he should be an attendant at the house of study. They said to him: these requirements do not come within the general rule of being a chaver."'' None |
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31. Mishnah, Eduyot, 1.5-1.6 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Sages early rabbinic • Sages, the
Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 448; Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 79
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1.5 וְלָמָּה מַזְכִּירִין דִּבְרֵי הַיָּחִיד בֵּין הַמְרֻבִּין, הוֹאִיל וְאֵין הֲלָכָה אֶלָּא כְדִבְרֵי הַמְרֻבִּין. שֶׁאִם יִרְאֶה בֵית דִּין אֶת דִּבְרֵי הַיָּחִיד וְיִסְמֹךְ עָלָיו, שֶׁאֵין בֵּית דִּין יָכוֹל לְבַטֵּל דִּבְרֵי בֵית דִּין חֲבֵרוֹ עַד שֶׁיִּהְיֶה גָדוֹל מִמֶּנּוּ בְחָכְמָה וּבְמִנְיָן. הָיָה גָדוֹל מִמֶּנּוּ בְחָכְמָה אֲבָל לֹא בְמִנְיָן, בְּמִנְיָן אֲבָל לֹא בְחָכְמָה, אֵינוֹ יָכוֹל לְבַטֵּל דְּבָרָיו, עַד שֶׁיִּהְיֶה גָדוֹל מִמֶּנּוּ בְחָכְמָה וּבְמִנְיָן: 1.6 אָמַר רַבִּי יְהוּדָה, אִם כֵּן לָמָּה מַזְכִּירִין דִּבְרֵי הַיָּחִיד בֵּין הַמְרֻבִּין לְבַטָּלָה. שֶׁאִם יֹאמַר הָאָדָם כָּךְ אֲנִי מְקֻבָּל, יֵאָמֵר לוֹ, כְּדִבְרֵי אִישׁ פְּלוֹנִי שָׁמָעְתָּ:'' None | sup>
1.5 And why do they record the opinion of a single person among the many, when the halakhah must be according to the opinion of the many? So that if a court prefers the opinion of the single person it may depend on him. For no court may set aside the decision of another court unless it is greater than it in wisdom and in number. If it was greater than it in wisdom but not in number, in number but not in wisdom, it may not set aside its decision, unless it is greater than it in wisdom and in number. 1.6 Rabbi Judah said: “If so, why do they record the opinion of a single person among the many to set it aside? So that if a man shall say, ‘Thus have I received the tradition’, it may be said to him, ‘According to the refuted opinion of that individual did you hear it.’”'' None |
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32. Mishnah, Hagigah, 2.2 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Hakham (sage) • Sages early rabbinic • Zugot (successive pairs of leading sages)
Found in books: Flatto (2021), The Crown and the Courts, 169, 178; Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 80
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2.2 יוֹסֵי בֶּן יוֹעֶזֶר אוֹמֵר שֶׁלֹּא לִסְמוֹךְ, יוֹסֵי בֶּן יוֹחָנָן אוֹמֵר לִסְמוֹךְ. יְהוֹשֻׁעַ בֶּן פְּרַחְיָה אוֹמֵר שֶׁלֹּא לִסְמוֹךְ, נִתַּאי הָאַרְבֵּלִי אוֹמֵר לִסְמוֹךְ. יְהוּדָה בֶּן טַבַּאי אוֹמֵר שֶׁלֹּא לִסְמוֹךְ, שִׁמְעוֹן בֶּן שָׁטָח אוֹמֵר לִסְמוֹךְ. שְׁמַעְיָה אוֹמֵר לִסְמוֹךְ. אַבְטַלְיוֹן אוֹמֵר שֶׁלֹּא לִסְמוֹךְ. הִלֵּל וּמְנַחֵם לֹא נֶחְלְקוּ. יָצָא מְנַחֵם, נִכְנַס שַׁמַּאי. שַׁמַּאי אוֹמֵר שֶׁלֹּא לִסְמוֹךְ, הִלֵּל אוֹמֵר לִסְמוֹךְ. הָרִאשׁוֹנִים הָיוּ נְשִׂיאִים, וּשְׁנִיִּים לָהֶם אַב בֵּית דִּין:'' None | sup>
2.2 Yose ben Yoezer says that on a festival the laying of the hands on the head of a sacrifice may not be performed. Yosef ben Joha says that it may be performed. Joshua ben Perahia says that it may not be performed. Nittai the Arbelite says that it may be performed. Judah ben Tabai says that it may not be performed. Shimon ben Shetah says that it may be performed. Shamayah says that it may be performed. Avtalyon says that it may not be performed. Hillel and Menahem did not dispute. Menahem went out, Shammai entered. Shammai says that it may not be performed. Hillel says that it may be performed. The former of each pair were patriarchs and the latter were heads of the court.'' None |
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33. Mishnah, Megillah, 3.1 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Samuel (Babylonian sage) • collection of the sages
Found in books: Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 189; Levine (2005), The Ancient Synagogue, The First Thousand Years, 368
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3.1 בְּנֵי הָעִיר שֶׁמָּכְרוּ רְחוֹבָהּ שֶׁל עִיר, לוֹקְחִין בְּדָמָיו בֵּית הַכְּנֶסֶת. בֵּית הַכְּנֶסֶת, לוֹקְחִין תֵּבָה. תֵּבָה, לוֹקְחִין מִטְפָּחוֹת. מִטְפָּחוֹת, לוֹקְחִין סְפָרִים. סְפָרִים, לוֹקְחִין תּוֹרָה. אֲבָל אִם מָכְרוּ תוֹרָה, לֹא יִקְחוּ סְפָרִים. סְפָרִים, לֹא יִקְחוּ מִטְפָּחוֹת. מִטְפָּחוֹת, לֹא יִקְחוּ תֵבָה. תֵּבָה, לֹא יִקְחוּ בֵית הַכְּנֶסֶת. בֵּית הַכְּנֶסֶת, לֹא יִקְחוּ אֶת הָרְחוֹב. וְכֵן בְּמוֹתְרֵיהֶן. אֵין מוֹכְרִין אֶת שֶׁל רַבִּים לְיָחִיד, מִפְּנֵי שֶׁמּוֹרִידִין אוֹתוֹ מִקְּדֻשָּׁתוֹ, דִּבְרֵי רַבִּי יְהוּדָה. אָמְרוּ לוֹ, אִם כֵּן, אַף לֹא מֵעִיר גְּדוֹלָה לְעִיר קְטַנָּה:'' None | sup>
3.1 Townspeople who sold the town square, they may buy with the proceeds a synagogue. If they sold a synagogue, they may buy with the proceeds an ark. If they sold an ark they may buy covers for scrolls. If they sold covers, they may buy scrolls of the Tanakh. If they sold scrolls they may buy a Torah. But if they sold a Torah they may not buy with the proceeds scrolls of the Tanakh. If they sold scrolls they may not buy covers. If they sold covers they may not buy an ark. If they sold an ark they may not buy a synagogue. If they sold a synagogue they may not buy a town square. The same applies to any money left over. They may not sell something belonging to a community because this lowers its sanctity, the words of Rabbi Meir. They said to him: if so, it should not be allowed to sell from a larger town to a smaller one.'' None |
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34. Mishnah, Rosh Hashanah, 2.9, 4.1-4.3 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Abot, exemplarity of sages’ lives in • Jewish law/legal schools, and the Hakhamim (Sages) • Mishnah, exemplarity of sages’ lives in • Sages early rabbinic • Sages, the • Sifra, exemplarity of sages’ lives in • Sifre to Deuteronomy, exemplarity of sages’ lives in • Sifré to Numbers, exemplarity of sages’ lives in • Tosefta, exemplarity of sages’ lives in • sages, Rabbinic, as models of virtue
Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 277, 437, 560; Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 56; Neusner (2004), The Idea of History in Rabbinic Judaism, 177; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 169
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2.9 שָׁלַח לוֹ רַבָּן גַּמְלִיאֵל, גּוֹזְרַנִי עָלֶיךָ שֶׁתָּבֹא אֶצְלִי בְּמַקֶּלְךָ וּבִמְעוֹתֶיךָ בְּיוֹם הַכִּפּוּרִים שֶׁחָל לִהְיוֹת בְּחֶשְׁבּוֹנְךָ. הָלַךְ וּמְצָאוֹ רַבִּי עֲקִיבָא מֵצֵר, אָמַר לוֹ, יֶשׁ לִי לִלְמוֹד שֶׁכָּל מַה שֶּׁעָשָׂה רַבָּן גַּמְלִיאֵל עָשׂוּי, שֶׁנֶּאֱמַר (ויקרא כג), אֵלֶּה מוֹעֲדֵי יְיָ מִקְרָאֵי קֹדֶשׁ, אֲשֶׁר תִּקְרְאוּ אֹתָם, בֵּין בִּזְמַנָּן בֵּין שֶׁלֹּא בִזְמַנָּן, אֵין לִי מוֹעֲדוֹת אֶלָּא אֵלּוּ. בָּא לוֹ אֵצֶל רַבִּי דוֹסָא בֶּן הַרְכִּינָס, אָמַר לוֹ, אִם בָּאִין אָנוּ לָדוּן אַחַר בֵּית דִּינוֹ שֶׁל רַבָּן גַּמְלִיאֵל, צְרִיכִין אָנוּ לָדוּן אַחַר כָּל בֵּית דִּין וּבֵית דִּין שֶׁעָמַד מִימוֹת משֶׁה וְעַד עַכְשָׁיו, שֶׁנֶּאֱמַר (שמות כד), וַיַּעַל משֶׁה וְאַהֲרֹן נָדָב וַאֲבִיהוּא וְשִׁבְעִים מִזִּקְנֵי יִשְׂרָאֵל. וְלָמָּה לֹא נִתְפָּרְשׁוּ שְׁמוֹתָן שֶׁל זְקֵנִים, אֶלָּא לְלַמֵּד, שֶׁכָּל שְׁלשָׁה וּשְׁלשָׁה שֶׁעָמְדוּ בֵית דִּין עַל יִשְׂרָאֵל, הֲרֵי הוּא כְבֵית דִּינוֹ שֶׁל משֶׁה. נָטַל מַקְלוֹ וּמְעוֹתָיו בְּיָדוֹ, וְהָלַךְ לְיַבְנֶה אֵצֶל רַבָּן גַּמְלִיאֵל בְּיוֹם שֶׁחָל יוֹם הַכִּפּוּרִים לִהְיוֹת בְּחֶשְׁבּוֹנוֹ. עָמַד רַבָּן גַּמְלִיאֵל וּנְשָׁקוֹ עַל רֹאשׁוֹ, אָמַר לוֹ, בֹּא בְשָׁלוֹם, רַבִּי וְתַלְמִידִי, רַבִּי בְחָכְמָה, וְתַלְמִידִי שֶׁקִּבַּלְתָּ דְּבָרָי:
4.1 יוֹם טוֹב שֶׁל רֹאשׁ הַשָּׁנָה שֶׁחָל לִהְיוֹת בְּשַׁבָּת, בַּמִּקְדָּשׁ הָיוּ תוֹקְעִים, אֲבָל לֹא בַמְּדִינָה. מְשֶּׁחָרַב בֵּית הַמִּקְדָּשׁ, הִתְקִין רַבָּן יוֹחָנָן בֶּן זַכַּאי, שֶׁיְּהוּ תּוֹקְעִין בְּכָל מָקוֹם שֶׁיֶּשׁ בּוֹ בֵית דִּין. אָמַר רַבִּי אֶלְעָזָר, לֹא הִתְקִין רַבָּן יוֹחָנָן בֶּן זַכַּאי אֶלָּא בְיַבְנֶה בִּלְבָד. אָמְרוּ לוֹ, אֶחָד יַבְנֶה וְאֶחָד כָּל מָקוֹם שֶׁיֶּשׁ בּוֹ בֵית דִּין: 4.2 וְעוֹד זֹאת הָיְתָה יְרוּשָׁלַיִם יְתֵרָה עַל יַבְנֶה, שֶׁכָּל עִיר שֶׁהִיא רוֹאָה וְשׁוֹמַעַת וּקְרוֹבָה וִיכוֹלָה לָבֹא, תּוֹקְעִין. וּבְיַבְנֶה לֹא הָיוּ תוֹקְעִין אֶלָּא בְּבֵית דִּין בִּלְבָד: 4.3 בָּרִאשׁוֹנָה הָיָה הַלּוּלָב נִטָּל בַּמִּקְדָּשׁ שִׁבְעָה, וּבַמְּדִינָה יוֹם אֶחָד. מִשֶּׁחָרַב בֵּית הַמִּקְדָּשׁ, הִתְקִין רַבָּן יוֹחָנָן בֶּן זַכַּאי שֶׁיְהֵא לוּלָב נִטָּל בַּמְּדִינָה שִׁבְעָה זֵכֶר לַמִּקְדָּשׁ, וְשֶׁיְּהֵא יוֹם הָנֵף כֻּלּוֹ אָסוּר:'' None | sup>
2.9 Rabban Gamaliel sent to him: I order you to appear before me with your staff and your money on the day which according to your count should be Yom Hakippurim. Rabbi Akiva went and found him in distress. He said to him: I can teach that whatever Rabban Gamaliel has done is valid, because it says, “These are the appointed seasons of the Lord, holy convocations, which you shall proclaim at their appointed times” (Leviticus 23:4), whether they are proclaimed at their proper time or not at their proper time, I have no other appointed times save these. He Rabbi Joshua then went to Rabbi Dosa ben Harkinas. He said to him: if we call in question the court of Rabban Gamaliel we must call in question the decisions of every court which has existed since the days of Moses until now. As it says, “Then Moses and Aaron, Nadav and Avihu and seventy of the elders of Israel went up” (Exodus 24:9). Why were the names of the elders not mentioned? To teach that every group of three which has acted as a court over Israel, behold it is like the court of Moses. He Rabbi Joshua took his staff and his money and went to Yavneh to Rabban Gamaliel on the day which according to his count should be Yom Hakippurim. Rabban Gamaliel rose and kissed him on his head and said to him: Come in peace, my teacher and my student my teacher in wisdom and my student because you have accepted my decision.
4.1 If Yom Tov of Rosh Hashanah fell on Shabbat, they would blow the shofar in the Temple but not in the country. After the destruction of the Temple, Rabban Yoha ben Zakai decreed that it should be blown on Shabbat in every place where there was a court. Rabbi Eliezer said: Rabban Yoha ben Zakai decreed for Yavneh only. They said to him: both Yavneh and any place where there is a court. 4.2 There was another way in which Jerusalem was greater than Yavneh, that in every city which could see Jerusalem and hear and was near and could get to Jerusalem, they used to blow on Shabbat, whereas in Yavneh they used to blow in the court only. 4.3 In earlier times the lulav was taken for seven days in the Temple, and in the provinces for one day only. When the temple was destroyed, Rabbi Yoha ben Zakkai decreed that the lulav should be taken in the provinces for seven days in memory of the Temple, He also decreed that on the whole of the day of waving it be forbidden to eat the new produce.'' None |
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35. Mishnah, Sanhedrin, 10.1 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Babylonian rabbis, sages, comments on Moses • Babylonian rabbis, sages, lack of emphasis on concept of divine origin of Torah • Palestinian rabbis, sages, concept of Torah as of divine origin • sages, and amei ha’arets
Found in books: Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 97; Rubenstein (2003), The Culture of the Babylonian Talmud. 137
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10.1 כָּל יִשְׂרָאֵל יֵשׁ לָהֶם חֵלֶק לָעוֹלָם הַבָּא, שֶׁנֶּאֱמַר (ישעיה ס) וְעַמֵּךְ כֻּלָּם צַדִּיקִים לְעוֹלָם יִירְשׁוּ אָרֶץ נֵצֶר מַטָּעַי מַעֲשֵׂה יָדַי לְהִתְפָּאֵר. וְאֵלּוּ שֶׁאֵין לָהֶם חֵלֶק לָעוֹלָם הַבָּא, הָאוֹמֵר אֵין תְּחִיַּת הַמֵּתִים מִן הַתּוֹרָה, וְאֵין תּוֹרָה מִן הַשָּׁמָיִם, וְאֶפִּיקוֹרֶס. רַבִּי עֲקִיבָא אוֹמֵר, אַף הַקּוֹרֵא בַסְּפָרִים הַחִיצוֹנִים, וְהַלּוֹחֵשׁ עַל הַמַּכָּה וְאוֹמֵר (שמות טו) כָּל הַמַּחֲלָה אֲשֶׁר שַׂמְתִּי בְמִצְרַיִם לֹא אָשִׂים עָלֶיךָ כִּי אֲנִי ה' רֹפְאֶךָ. אַבָּא שָׁאוּל אוֹמֵר, אַף הַהוֹגֶה אֶת הַשֵּׁם בְּאוֹתִיּוֹתָיו:"" None | sup>
10.1 All Israel have a portion in the world to come, for it says, “Your people, all of them righteous, shall possess the land for ever; They are the shoot that I planted, my handiwork in which I glory” (Isaiah 60:2. And these are the ones who have no portion in the world to come: He who maintains that resurrection is not a biblical doctrine, that the torah was not divinely revealed, and an epikoros. Rabbi Akiva says: “Even one who reads non-canonical books and one who whispers a charm over a wound and says, “I will not bring upon you any of the diseases which i brought upon the Egyptians: for I the lord am you healer” (Exodus 15:26). Abba Shaul says: “Also one who pronounces the divine name as it is spelled.”'' None |
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36. Mishnah, Yadayim, 4.6-4.7 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Jewish law/legal schools, and the Hakhamim (Sages) • Sages early rabbinic
Found in books: Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 55, 56, 57; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 171, 191, 197
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4.6 אוֹמְרִים צְדוֹקִים, קוֹבְלִין אָנוּ עֲלֵיכֶם, פְּרוּשִׁים, שֶׁאַתֶּם אוֹמְרִים, כִּתְבֵי הַקֹּדֶשׁ מְטַמְּאִין אֶת הַיָּדַיִם, וְסִפְרֵי הוֹמֵרִיס אֵינוֹ מְטַמֵּא אֶת הַיָּדַיִם. אָמַר רַבָּן יוֹחָנָן בֶּן זַכַּאי, וְכִי אֵין לָנוּ עַל הַפְּרוּשִׁים אֶלָּא זוֹ בִלְבָד. הֲרֵי הֵם אוֹמְרִים, עַצְמוֹת חֲמוֹר טְהוֹרִים וְעַצְמוֹת יוֹחָנָן כֹּהֵן גָּדוֹל טְמֵאִים. אָמְרוּ לוֹ, לְפִי חִבָּתָן הִיא טֻמְאָתָן, שֶׁלֹּא יַעֲשֶׂה אָדָם עַצְמוֹת אָבִיו וְאִמּוֹ תַּרְוָדוֹת. אָמַר לָהֶם, אַף כִּתְבֵי הַקֹּדֶשׁ לְפִי חִבָּתָן הִיא טֻמְאָתָן, וְסִפְרֵי הוֹמֵרִיס, שֶׁאֵינָן חֲבִיבִין, אֵינָן מְטַמְּאִין אֶת הַיָּדָיִם: 4.7 אוֹמְרִים צְדוֹקִין, קוֹבְלִין אָנוּ עֲלֵיכֶם, פְּרוּשִׁים, שֶׁאַתֶּם מְטַהֲרִים אֶת הַנִּצּוֹק. אוֹמְרִים הַפְּרוּשִׁים, קוֹבְלִין אָנוּ עֲלֵיכֶם, צְדוֹקִים, שֶׁאַתֶּם מְטַהֲרִים אֶת אַמַּת הַמַּיִם הַבָּאָה מִבֵּית הַקְּבָרוֹת. אוֹמְרִים צְדוֹקִין, קוֹבְלִין אָנוּ עֲלֵיכֶם, פְּרוּשִׁים, שֶׁאַתֶּם אוֹמְרִים, שׁוֹרִי וַחֲמוֹרִי שֶׁהִזִּיקוּ, חַיָּבִין. וְעַבְדִּי וַאֲמָתִי שֶׁהִזִּיקוּ, פְּטוּרִין. מָה אִם שׁוֹרִי וַחֲמוֹרִי, שֶׁאֵינִי חַיָּב בָּהֶם מִצְוֹת, הֲרֵי אֲנִי חַיָּב בְּנִזְקָן. עַבְדִּי וַאֲמָתִי, שֶׁאֲנִי חַיָּב בָּהֶן מִצְוֹת, אֵינוֹ דִין שֶׁאֱהֵא חַיָּב בְּנִזְקָן. אָמְרוּ לָהֶם, לֹא. אִם אֲמַרְתֶּם בְּשׁוֹרִי וַחֲמוֹרִי, שֶׁאֵין בָּהֶם דַּעַת, תֹּאמְרוּ בְּעַבְדִּי וּבַאֲמָתִי, שֶׁיֵּשׁ בָּהֶם דָּעַת. שֶׁאִם אַקְנִיטֵם, יֵלֵךְ וְיַדְלִיק גְּדִישׁוֹ שֶׁל אַחֵר וֶאֱהֵא חַיָּב לְשַׁלֵּם:'' None | sup>
4.6 The Sadducees say: we complain against you, Pharisees, because you say that the Holy Scriptures defile the hands, but the books of Homer do not defile the hands. Rabban Yoha ben Zakkai said: Have we nothing against the Pharisees but this? Behold they say that the bones of a donkey are clean, yet the bones of Yoha the high priest are unclean. They said to him: according to the affection for them, so is their impurity, so that nobody should make spoons out of the bones of his father or mother. He said to them: so also are the Holy Scriptures according to the affection for them, so is their uncleanness. The books of Homer which are not precious do not defile the hands.' "4.7 The Sadducees say: we complain against you, Pharisees, that you declare an uninterrupted flow of a liquid to be clean. The Pharisees say: we complain against you, Sadducees, that you declare a stream of water which flows from a burial-ground to be clean? The Sadducees say: we complain against you, Pharisees, that you say, my ox or donkey which has done injury is liable, yet my male or female slave who has done injury is not liable. Now if in the case of my ox or my donkey for which I am not responsible if they do not fulfill religious duties, yet I am responsible for their damages, in the case of my male or female slave for whom I am responsible to see that they fulfill mitzvot, how much more so that I should be responsible for their damages? They said to them: No, if you argue about my ox or my donkey which have no understanding, can you deduce from there anything concerning a male or female slave who do have understanding? So that if I were to anger either of them and they would go and burn another person's stack, should I be liable to make restitution?"' None |
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37. New Testament, Acts, 2.23 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Pharisees, Torah-sages, Pharisaic • Scribe(s), Scribal Sage
Found in books: Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 166; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 39
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2.23 τοῦτον τῇ ὡρισμένῃ βουλῇ καὶ προγνώσει τοῦ θεοῦ ἔκδοτον διὰ χειρὸς ἀνόμων προσπήξαντες ἀνείλατε,'' None | sup>
2.23 him, being delivered up by the determined counsel and foreknowledge of God, you have taken by the hand of lawless men, crucified and killed; '' None |
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38. New Testament, Romans, 8.34 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Pharisees, Torah-sages, Pharisaic • sage
Found in books: Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 85, 100; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 58
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8.34 τίς ὁ κατακρινῶν; Χριστὸς Ἰησοῦς ὁ ἀποθανών, μᾶλλον δὲ ἐγερθεὶς ἐκ νεκρῶν, ὅς ἐστιν ἐν δεξιᾷ ὃς καὶ ἐντυγχάνει ὑπὲρ ἡμῶν· τοῦ θεοῦ,'' None | sup>
8.34 Who is he who condemns? It is Christ who died, yes rather, who was raised from the dead, who is at the right hand of God, who also makes intercession for us. '' None |
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39. New Testament, Luke, 6.31, 11.1-11.5, 11.29-11.30, 11.49, 13.31, 13.33-13.35, 18.10-18.12 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Jesus, teacher (or sage) in the images of • Jewish law/legal schools, and the Hakhamim (Sages) • Pharisees, Torah-sages, Pharisaic • Sage • Sages early rabbinic, Galilean Amoraic • Scribe(s), Scribal Sage • performing mitzvot, as sages or protorabbis
Found in books: Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 179; Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 133; Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 172; Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 85, 96, 119, 166, 189; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 115, 118, 135, 186; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 185
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6.31 καὶ καθὼς θέλετε ἵνα ποιῶσιν ὑμῖν οἱ ἄνθρωποι, ποιεῖτε αὐτοῖς ὁμοίως. 11.2 εἶπεν δὲ αὐτοῖς Ὅταν προσεύχησθε, λέγετε Πάτερ, ἁγιασθήτω τὸ ὄνομά σου· ἐλθάτω ἡ βασιλεία σου· 11.3 τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον δίδου ἡμῖν τὸ καθʼ ἡμέραν· 11.4 καὶ ἄφες ἡμῖν τὰς ἁμαρτίας ἡμῶν, καὶ γὰρ αὐτοὶ ἀφίομεν παντὶ ὀφείλοντι ἡμῖν· καὶ μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμόν. 11.5 Καὶ εἶπεν πρὸς αὐτούς Τίς ἐξ ὑμῶν ἕξει φίλον καὶ πορεύσεται πρὸς αὐτὸν μεσονυκτίου καὶ εἴπῃ αὐτῷ Φίλε, χρῆσόν μοι τρεῖς ἄρτους,
11.29 Τῶν δὲ ὄχλων ἐπαθροιζομένων ἤρξατο λέγειν Ἡ γενεὰ αὕτη γενεὰ πονηρά ἐστιν· σημεῖον ζητεῖ, καὶ σημεῖον οὐ δοθήσεται αὐτῇ εἰ μὴ τὸ σημεῖον Ἰωνᾶ. 11.30 καθὼς γὰρ ἐγένετο ὁ Ἰωνᾶς τοῖς Νινευείταις σημεῖον, οὕτως ἔσται καὶ ὁ υἱὸς τοῦ ἀνθρώπου τῇ γενεᾷ ταύτῃ.
11.49 διὰ τοῦτο καὶ ἡ σοφία τοῦ θεοῦ εἶπεν Ἀποστελῶ εἰς αὐτοὺς προφήτας καὶ ἀποστόλους, καὶ ἐξ αὐτῶν ἀποκτενοῦσιν καὶ διώξουσιν,
13.31 Ἐν αὐτῇ τῇ ὥρᾳ προσῆλθάν τινες Φαρισαῖοι λέγοντες αὐτῷ Ἔξελθε καὶ πορεύου ἐντεῦθεν, ὅτι Ἡρῴδης θέλει σε ἀποκτεῖναι.
13.33 πλὴν δεῖ με σήμερον καὶ αὔριον καὶ τῇ ἐχομένῃ πορεύεσθαι, ὅτι οὐκ ἐνδέχεται προφήτην ἀπολέσθαι ἔξω Ἰερουσαλήμ. 13.34 Ἰερουσαλήμ Ἰερουσαλήμ, ἡ ἀποκτείνουσα τοὺς προφήτας καὶ λιθοβολοῦσα τοὺς ἀπεσταλμένους πρὸς αὐτήν,— ποσάκις ἠθέλησα ἐπισυνάξαι τὰ τέκνα σου ὃν τρόπον ὄρνις τὴν ἑαυτῆς νοσσιὰν ὑπὸ τὰς πτέρυγας, καὶ οὐκ ἠθελήσατε. 13.35 ἰδοὺ ἀφίεται ὑμῖν ὁ οἶκος ὑμῶν. λέγω δὲ ὑμῖν, οὐ μὴ ἴδητέ με ἕως εἴπητε Εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι Κυρίου.
18.10 Ἄνθρωποι δύο ἀνέβησαν εἰς τὸ ἱερὸν προσεύξασθαι, εἷς Φαρισαῖος καὶ ὁ ἕτερος τελώνης. 18.11 ὁ Φαρισαῖος σταθεὶς ταῦτα πρὸς ἑαυτὸν προσηύχετο Ὁ θεός, εὐχαριστῶ σοι ὅτι οὐκ εἰμὶ ὥσπερ οἱ λοιποὶ τῶν ἀνθρώπων, ἅρπαγες, ἄδικοι, μοιχοί, ἢ καὶ ὡς οὗτος ὁ τελώνης· 18.12 νηστεύω δὶς τοῦ σαββάτου, ἀποδεκατεύω πάντα ὅσα κτῶμαι.' ' None | sup>
6.31 "As you would like people to do to you, do exactly so to them. 11.2 He said to them, "When you pray, say, \'Our Father in heaven, May your name be kept holy. May your kingdom come. May your will be done on Earth, as it is in heaven. 11.3 Give us day by day our daily bread. 11.4 Forgive us our sins, For we ourselves also forgive everyone who is indebted to us. Bring us not into temptation, But deliver us from the evil one.\'" 11.5 He said to them, "Which of you, if you go to a friend at midnight, and tell him, \'Friend, lend me three loaves of bread,
11.29 When the multitudes were gathering together to him, he began to say, "This is an evil generation. It seeks after a sign. No sign will be given to it but the sign of Jonah, the prophet. 11.30 For even as Jonah became a sign to the Ninevites, so will also the Son of Man be to this generation. ' "
11.49 Therefore also the wisdom of God said, 'I will send to them prophets and apostles; and some of them they will kill and persecute, " 13.31 On that same day, some Pharisees came, saying to him, "Get out of here, and go away, for Herod wants to kill you."' "
13.33 Nevertheless I must go on my way today and tomorrow and the next day, for it can't be that a prophet perish outside of Jerusalem.' " '13.34 "Jerusalem, Jerusalem, that kills the prophets, and stones those who are sent to her! How often I wanted to gather your children together, like a hen gathers her own brood under her wings, and you refused! 13.35 Behold, your house is left to you desolate. I tell you, you will not see me, until you say, \'Blessed is he who comes in the name of the Lord!\'"
18.10 "Two men went up into the temple to pray; one was a Pharisee, and the other was a tax collector. ' "18.11 The Pharisee stood and prayed to himself like this: 'God, I thank you, that I am not like the rest of men, extortioners, unrighteous, adulterers, or even like this tax collector. " "18.12 I fast twice a week. I give tithes of all that I get.' " ' None |
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40. New Testament, Mark, 1.3-1.4, 1.6, 1.12, 1.14-1.15, 12.23 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Jewish law/legal schools, and the Hakhamim (Sages) • Pharisees, Torah-sages, Pharisaic • Rabbis (sages) • initiation, as component of spiritual biography of first-century sage
Found in books: Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 4; Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 246; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 28, 39, 71; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 197
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1.3 Φωνὴ βοῶντος ἐν τῇ ἐρήμῳ Ἑτοιμάσατε τὴν ὁδὸν Κυρίου, εὐθείας ποιεῖτε τὰς τρίβους αὐτοῦ, 1.4 ἐγένετο Ἰωάνης ὁ βαπτίζων ἐν τῇ ἐρήμῳ κηρύσσων βάπτισμα μετανοίας εἰς ἄφεσιν ἁμαρτιῶν.
1.6 καὶ ἦν ὁ Ἰωάνης ἐνδεδυμένος τρίχας καμήλου καὶ ζώνην δερματίνην περὶ τὴν ὀσφὺν αὐτοῦ, καὶ ἔσθων ἀκρίδας καὶ μέλι ἄγριον.
1.12 Καὶ εὐθὺς τὸ πνεῦμα αὐτὸν ἐκβάλλει εἰς τὴν ἔρημον.
1.14 Καὶ μετὰ τὸ παραδοθῆναι τὸν Ἰωάνην ἦλθεν ὁ Ἰησοῦς εἰς τὴν Γαλιλαίαν κηρύσσων τὸ εὐαγγέλιον τοῦ θεοῦ 1.15 καὶ λέγων ὅτι Πεπλήρωται ὁ καιρὸς καὶ ἤγγικεν ἡ βασιλεία τοῦ θεοῦ· μετανοεῖτε καὶ πιστεύετε ἐν τῷ εὐαγγελίῳ.
12.23 ἐν τῇ ἀναστάσει τίνος αὐτῶν ἔσται γυνή; οἱ γὰρ ἑπτὰ ἔσχον αὐτὴν γυναῖκα.'' None | sup>
1.3 The voice of one crying in the wilderness, \'Make ready the way of the Lord! Make his paths straight!\'" 1.4 John came baptizing in the wilderness and preaching the baptism of repentance for forgiveness of sins. ' "
1.6 John was clothed with camel's hair and a leather belt around his loins. He ate locusts and wild honey. " 1.12 Immediately the Spirit drove him out into the wilderness.
1.14 Now after John was taken into custody, Jesus came into Galilee, preaching the gospel of the Kingdom of God, 1.15 and saying, "The time is fulfilled, and the Kingdom of God is at hand! Repent, and believe in the gospel."
12.23 In the resurrection, when they rise, whose wife will she be of them? For the seven had her as a wife."'' None |
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41. New Testament, Matthew, 4.4, 5.3, 5.45, 5.48, 6.8, 6.11-6.14, 12.40, 18.23, 22.2, 23.1-23.2, 23.4, 23.7, 23.23, 23.33-23.34, 23.36 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Jesus, As Torah-righteous, Torah-sage • Jesus, teacher (or sage) in the images of • Jewish law/legal schools, and the Hakhamim (Sages) • Pharisees, Torah-sages, Pharisaic • Sage • Scribe(s), Scribal Sage • performing mitzvot, as sages or protorabbis
Found in books: Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 179, 180; Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 172; Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 85, 86, 96, 110, 119, 148, 166; Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 448; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 28, 108, 109, 110, 115, 118, 135, 186; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 185
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4.4 ὁ δὲ ἀποκριθεὶς εἶπεν Γέγραπται Οὐκ ἐπʼ ἄρτῳ μόνῳ ζήσεται ὁ ἄνθρωπος, ἀλλʼ ἐπὶ παντὶ ῥήματι ἐκπορευομένῳ διὰ στόματος θεοῦ.
5.3 ΜΑΚΑΡΙΟΙ οἱ πτωχοὶ τῷ πνεύματι, ὅτι αὐτῶν ἐστὶν ἡ βασιλεία τῶν οὐρανῶν.
5.45 ὅπως γένησθε υἱοὶ τοῦ πατρὸς ὑμῶν τοῦ ἐν οὐρανοῖς, ὅτι τὸν ἥλιον αὐτοῦ ἀνατέλλει ἐπὶ πονηροὺς καὶ ἀγαθοὺς καὶ βρέχει ἐπὶ δικαίους καὶ ἀδίκους.
5.48 Ἔσεσθε οὖν ὑμεῖς τέλειοι ὡς ὁ πατὴρ ὑμῶν ὁ οὐράνιος τέλειός ἐστιν.
6.8 μὴ οὖν ὁμοιωθῆτε αὐτοῖς, οἶδεν γὰρ ὁ θεὸς ὁ πατὴρ ὑμῶν ὧν χρείαν ἔχετε πρὸ τοῦ ὑμᾶς αἰτῆσαι αὐτόν.
6.11 Τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον δὸς ἡμῖν σήμερον· 6.12 καὶ ἄφες ἡμῖν τὰ ὀφειλήματα ἡμῶν, ὡς καὶ ἡμεῖς ἀφήκαμεν τοῖς ὀφειλέταις ἡμῶν· 6.13 καὶ μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμόν, ἀλλὰ ῥῦσαι ἡμᾶς ἀπὸ τοῦ πονηροῦ. 6.14 Ἐὰν γὰρ ἀφῆτε τοῖς ἀνθρώποις τὰ παραπτώματα αὐτῶν, ἀφήσει καὶ ὑμῖν ὁ πατὴρ ὑμῶν ὁ οὐράνιος·
12.40 ὥσπερ γὰρ ἦν Ἰωνᾶς ἐν τῇ κοιλίᾳ τοῦ κήτους τρεῖς ἡμέρας καὶ τρεῖς νύκτας, οὕτως ἔσται ὁ υἱὸς τοῦ ἀνθρώπου ἐν τῇ καρδίᾳ τῆς γῆς τρεῖς ἡμέρας καὶ τρεῖς νύκτας.
18.23 Διὰ τοῦτο ὡμοιώθη ἡ βασιλεία τῶν οὐρανῶν ἀνθρώπῳ βασιλεῖ ὃς ἠθέλησεν συνᾶραι λόγον μετὰ τῶν δούλων αὐτοῦ·
22.2 Ὡμοιώθη ἡ βασιλεία τῶν οὐρανῶν ἀνθρώπῳ βασιλεῖ, ὅστις ἐποίησεν γάμους τῷ υἱῷ αὐτοῦ.
23.1 Τότε ὁ Ἰησοῦς ἐλάλησεν τοῖς ὄχλοις καὶ τοῖς μαθηταῖς αὐτοῦ λέγων 23.2 Ἐπὶ τῆς Μωυσέως καθέδρας ἐκάθισαν οἱ γραμματεῖς καὶ οἱ Φαρισαῖοι.
23.4 δεσμεύουσιν δὲ φορτία βαρέα καὶ ἐπιτιθέασιν ἐπὶ τοὺς ὤμους τῶν ἀνθρώπων, αὐτοὶ δὲ τῷ δακτύλῳ αὐτῶν οὐ θέλουσιν κινῆσαι αὐτά.
23.7 καὶ τοὺς ἀσπασμοὺς ἐν ταῖς ἀγοραῖς καὶ καλεῖσθαι ὑπὸ τῶν ἀνθρώπων Ῥαββεί.
23.23 Οὐαὶ ὑμῖν, γραμματεῖς καὶ Φαρισαῖοι ὑποκριταί, ὅτι ἀποδεκατοῦτε τὸ ἡδύοσμον καὶ τὸ ἄνηθον καὶ τὸ κύμινον, καὶ ἀφήκατε τὰ βαρύτερα τοῦ νόμου, τὴν κρίσιν καὶ τὸ ἔλεος καὶ τὴν πίστιν· ταῦτα δὲ ἔδει ποιῆσαι κἀκεῖνα μὴ ἀφεῖναι.
23.33 ὄφεις γεννήματα ἐχιδνῶν, πῶς φύγητε ἀπὸ τῆς κρίσεως τῆς γεέννης; 23.34 διὰ τοῦτο ἰδοὺ ἐγὼ ἀποστέλλω πρὸς ὑμᾶς προφήτας καὶ σοφοὺς καὶ γραμματεῖς· ἐξ αὐτῶν ἀποκτενεῖτε καὶ σταυρώσετε, καὶ ἐξ αὐτῶν μαστιγώσετε ἐν ταῖς συναγωγαῖς ὑμῶν καὶ διώξετε ἀπὸ πόλεως εἰς πόλιν·
23.36 ἀμὴν λέγω ὑμῖν, ἥξει ταῦτα πάντα ἐπὶ τὴν γενεὰν ταύτην.'' None | sup>
4.4 But he answered, "It is written, \'Man shall not live by bread alone, but by every word that proceeds out of the mouth of God.\'"
5.3 "Blessed are the poor in spirit, For theirs is the Kingdom of Heaven.
5.45 that you may be sons of your Father who is in heaven. For he makes his sun to rise on the evil and the good, and sends rain on the just and the unjust.
5.48 Therefore you shall be perfect, just as your Father in heaven is perfect. ' "
6.8 Therefore don't be like them, for your Father knows what things you need, before you ask him. " 6.11 Give us today our daily bread. 6.12 Forgive us our debts, as we also forgive our debtors. ' "6.13 Bring us not into temptation, but deliver us from the evil one. For yours is the kingdom, the power, and the glory forever. Amen.' " '6.14 "For if you forgive men their trespasses, your heavenly Father will also forgive you.
12.40 For as Jonah was three days and three nights in the belly of the whale, so will the Son of Man be three days and three nights in the heart of the earth.
18.23 Therefore the Kingdom of Heaven is like a certain king, who wanted to reconcile accounts with his servants.
22.2 "The Kingdom of Heaven is like a certain king, who made a marriage feast for his son,
23.1 Then Jesus spoke to the multitudes and to his disciples, 23.2 saying, "The scribes and the Pharisees sat on Moses\' seat. ' "
23.4 For they bind heavy burdens that are grievous to be borne, and lay them on men's shoulders; but they themselves will not lift a finger to help them. " "
23.7 the salutations in the marketplaces, and to be called 'Rabbi, Rabbi' by men. " 23.23 "Woe to you, scribes and Pharisees, hypocrites! For you tithe mint, dill, and cumin, and have left undone the weightier matters of the law: justice, mercy, and faith. But you ought to have done these, and not to have left the other undone.
23.33 You serpents, you offspring of vipers, how will you escape the judgment of Gehenna? 23.34 Therefore, behold, I send to you prophets, wise men, and scribes. Some of them you will kill and crucify; and some of them you will scourge in your synagogues, and persecute from city to city;
23.36 Most assuredly I tell you, all these things will come upon this generation. '' None |
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42. Seneca The Younger, Letters, 42.1, 59.14, 59.16, 90.28, 94.39-94.40 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Chrysippus, on the rarity of the sage • First movements, Not escaped by sage • Sage • Sage, Stoic • Stoics/Stoicism, and the Sage • non-sages (non-philosophers) • sage • sage (Stoic) • sage, as divine • sage, as initiate • sage, rarity of the
Found in books: Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 63, 65, 110, 164; Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 175; Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 3; Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 176; Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 27, 157; Roller (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 285; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 49, 379
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42.1 Has that friend of yours already made you believe that he is a good man? And yet it is impossible in so short a time for one either to become good or be known as such.1 Do you know what kind of man I now mean when I speak of "a good man"? I mean one of the second grade, like your friend. For one of the first class perhaps springs into existence, like the phoenix, only once in five hundred years. And it is not surprising, either, that greatness develops only at long intervals; Fortune often brings into being commonplace powers, which are born to please the mob; but she holds up for our approval that which is extraordinary by the very fact that she makes it rare.
59.14 I shall now show you how you may know that you are not wise. The wise man is joyful, happy and calm, unshaken; he lives on a plane with the gods. Now go, question yourself; if you are never downcast, if your mind is not harassed by any apprehension, through anticipation of what is to come, if day and night your soul keeps on its even and unswerving course, upright and content with itself, then you have attained to the greatest good that mortals can possess. If, however, you seek pleasures of all kinds in all directions, you must know that you are as far short of wisdom as you are short of joy. Joy is the goal which you desire to reach, but you are wandering from the path, if you expect to reach your goal while you are in the midst of riches and official titles, – in other words, if you seek joy in the midst of cares. These objects for which you strive so eagerly, as if they would give you happiness and pleasure, are merely causes of grief.
59.16 Reflect, therefore, on this, that the effect of wisdom is a joy that is unbroken and continuous.11 The mind of the wise man is like the ultra-lunar firmament;12 eternal calm pervades that region. You have, then, a reason for wishing to be wise, if the wise man is never deprived of joy. This joy springs only from the knowledge that you possess the virtues. None but the brave, the just, the self-restrained, can rejoice. ' "
90.28 But it is our vices that bring us to despair; for the second class of rational being, man, is of an inferior order, – a guardian, as it were, who is too unstable to hold fast to what is best, his judgment still wavering and uncertain. He may require the faculties of sight and hearing, good health, a bodily exterior that is not loathsome, and, besides, greater length of days conjoined with an unimpaired constitution.
90.28 She shows us what things are evil and what things are seemingly evil; she strips our minds of vain illusion. She bestows upon us a greatness which is substantial, but she represses the greatness which is inflated, and showy but filled with emptiness; and she does not permit us to be ignorant of the difference between what is great and what is but swollen; nay, she delivers to us the knowledge of the whole of nature and of her own nature. She discloses to us what the gods are and of what sort they are; what are the nether gods, the household deities, and the protecting spirits; what are the souls which have been endowed with lasting life and have been admitted to the second class of divinities,18 where is their abode and what their activities, powers, and will. Such are wisdom's rites of initiation, by means of which is unlocked, not a village shrine, but the vast temple of all the gods – the universe itself, whose true apparitions and true aspects she offers to the gaze of our minds. For the vision of our eyes is too dull for sights so great. " 94.39 But, it is said, "they are not of avail in every case." Well neither is philosophy; and yet philosophy is not on that account ineffectual and useless in the training of the soul. Furthermore, is not philosophy the Law of Life? Grant, if we will, that the laws do not avail; it does not necessarily follow that advice also should not avail. On this ground, you ought to say that consolation does not avail, and warning, and exhortation, and scolding, and praising; since they are all varieties of advice. It is by such methods that we arrive at a perfect condition of mind.
94.39 Suppose that a man is acting as he should; he cannot keep it up continuously or consistently, since he will not know the reason for so acting. Some of his conduct will result rightly because of luck or practice; but there will be in his hand no rule by which he may regulate his acts, and which he may trust to tell him whether that which he has done is right. One who is good through mere chance will not give promise of retaining such a character for ever. 94.40 Furthermore, precepts will perhaps help you to do what should be done; but they will not help you to do it in the proper way; and if they do not help you to this end, they do not conduct you to virtue. I grant you that, if warned, a man will do what he should; but that is not enough, since the credit lies, not in the actual deed, but in the way it is done. ' 94.40 Nothing is more successful in bringing honourable influences to bear upon the mind, or in straightening out the wavering spirit that is prone to evil, than association with good men.18 For the frequent seeing, the frequent hearing of them little by little sinks into the heart and acquires the force of precepts. We are indeed uplifted merely by meeting wise men; and one can be helped by a great man even when he is silent. ' None |
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43. Tosefta, Eduyot, 1.1 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Sages early rabbinic • Sages, the
Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 446, 447; Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 81
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1.1 חמשה דברים היה ר\\"ע דורש כמין אגדה בחמשה דברים אדם זוכה לבן וחכמים אומרים עד הפרק זכה לו מיכן ואילך הוא זוכה לעצמו אמר ר\\"ע היכן מצינו שהיו חיגרין עד הפרק וכשהגיע הפרק נתפשטו ושהיו חרשין עד הפרק וכשהגיע הפרק נתפקחו ושהיו סומין עד הפרק כשהגיע הפרק נתפתחו והיאך זוכה לו עד אותה השעה אמרו לו כי מצינו שהיו פשוטים עד הפרק וכשהגיע הפרק נתחגרו ושהיו פקחין עד הפרק וכשהגיע הפרק נתחרשו ושהיו פתוחים עד הפרק וכשהגיע הפרק נסתמו הא אין זוכה לו אלא עד אותה השעה בלבד.
1.1 כשנכנסו חכמים לכרם ביבנה אמרו עתידה שעה שיהא אדם מבקש דבר מדברי תורה ואינו מוצא מדברי סופרים ואינו מוצא שנאמר (עמוס ח׳:י״ב) <לכן> הנה ימים באים נאם ה\' וגו\' ישוטטו לבקש את דבר ה\' ולא ימצאו דבר ה\' זו נבואה דבר ה\' זה הקץ דבר ה\' שלא יהא דבר מד\\"ת דומה לחברו אמרו נתחיל מהלל ומשמאי שמאי אומר מקב חלה הלל אומר מקבים וחכ\\"א לא כדברי זה ולא כדברי זה אלא קב ומחצה חייב בחלה שנאמר (במדבר ט״ו:כ׳) ראשית עריסותיכם כדי עיסתכם וכמה עיסתכם כדי עיסת מדבר וכמה עיסת מדבר עומר שנאמר (שמות ט״ז:ל״ו) והעומר עשירית האיפה הוא שיערו חכמים שבעה רבעים ועוד מדברית שהן חמשה רבעי צפורית שהן קב ומחצה ירושלמית.'' None | sup>
1.1 When the Sages entered the Vineyard in Yavneh, they said, \\"In the future, there will come an hour when a person seeks a teaching from the teachings of the Torah and he will not find it, or in the teachings of the Scribes, and he will not find it.\\" As it says, \\"Behold, days are coming, says the Lord, etc. they will seek out the word of God and they will not find it (Amos 8).\\" \'The word of God\' refers to prophecy. \'The word of God\' refers to the End (of Days). \'The word of God\', so that there shall not be one word of Torah similar to its fellow. They said, \\"Let us begin from Hillel and Shammai!\\"...'' None |
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44. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Babylonian rabbis, sages, attitudes of Palestinian rabbis and, distinguished, relative to social intercourse with non-rabbinic Jews • Babylonian rabbis, sages, increasing influence of Palestinian traditions • Palestinian rabbis, sages, appeals for financial support • Palestinian rabbis, sages, increasing influence in Babylonia • Palestinian rabbis, sages, marriage ties with non-rabbinic Jews • Palestinian rabbis, sages, tendency to seek contact with Non Rabbis • sages, and amei ha’arets • sages, elitism of
Found in books: Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 31, 32; Rubenstein (2003), The Culture of the Babylonian Talmud. 124, 126, 127
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45. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Abot, exemplarity of sages’ lives in • Mishnah, exemplarity of sages’ lives in • Rabbis (sages) • Sifra, exemplarity of sages’ lives in • Sifre to Deuteronomy, exemplarity of sages’ lives in • Sifré to Numbers, exemplarity of sages’ lives in • Tosefta, exemplarity of sages’ lives in • sages, Rabbinic, Torah-study of
Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 132; Neusner (2004), The Idea of History in Rabbinic Judaism, 174
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46. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Abot, exemplarity of sages’ lives in • Babylonian rabbis, sages, avoidance of Christians, Biblereading heretics • Babylonian rabbis, sages, preference for formal framework • Mishnah, exemplarity of sages’ lives in • Narratives, sages’ affairs, in Tosefta • Palestinian rabbis, sages, contact with minim, Christians, Bible-reading heretics • Palestinian rabbis, sages, preference for informality • Sifra, exemplarity of sages’ lives in • Sifre to Deuteronomy, exemplarity of sages’ lives in • Sifré to Numbers, exemplarity of sages’ lives in • Tosefta, exemplarity of sages’ lives in • sages, Rabbinic, as models of virtue
Found in books: Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 68, 69, 71, 124; Neusner (2003), Rabbinic Narrative: The Precedent and the Parable in Diachronic View. 288; Neusner (2004), The Idea of History in Rabbinic Judaism, 176
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47. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Jewish law/legal schools, and the Hakhamim (Sages) • Sages early rabbinic
Found in books: Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 56, 57, 58, 59, 60; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 171
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48. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • collection of the sages • sages, Rabbinic, biography, and exemplarity
Found in books: Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 189; Neusner (2004), The Idea of History in Rabbinic Judaism, 86
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49. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Abot, exemplarity of sages’ lives in • Babylonian rabbis, sages, preference for formal framework • Mishnah, exemplarity of sages’ lives in • Narratives, sages’ affairs, in Tosefta • Palestinian rabbis, sages, preference for informality • Palestinian rabbis, sages, teaching undertaken in house of am haaretz • Sifra, exemplarity of sages’ lives in • Sifre to Deuteronomy, exemplarity of sages’ lives in • Sifré to Numbers, exemplarity of sages’ lives in • Torah, and sages’ deaths • Tosefta, exemplarity of sages’ lives in • sages, Rabbinic, as models of virtue • sages, Rabbinic, death of, and social order • sages, Rabbinic, martyrdom • sages, wealthy
Found in books: Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 37; Neusner (2003), Rabbinic Narrative: The Precedent and the Parable in Diachronic View. 288; Neusner (2004), The Idea of History in Rabbinic Judaism, 179; Rubenstein (2003), The Culture of the Babylonian Talmud. 191
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50. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Babylonian rabbis, sages, approach to fasting of Palestinian rabbis • Babylonian rabbis, sages, general influences on • Babylonian rabbis, sages, hierarchical relationships • Palestinian rabbis, sages, approach to fasting of Babylonian rabbis and • Sages early rabbinic • sages, Babylonian, responses to communal emergency • sages, Palestinian, responses to communal emergency
Found in books: Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 82; Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 11
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51. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Greek gods, sages and gods • friendship, among sages • friendship, between sages and gods • law, sage participating in • sage, citizen of the world (kosmopolites) • sage, friendship with other sages • sage, friendship with the gods • sage, in sympathy • sage, participating in law
Found in books: Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 90; Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 202
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52. Anon., Leviticus Rabba, 5.4, 9.3 (2nd cent. CE - 5th cent. CE)
Tagged with subjects: • Babylonian rabbis, sages, attitudes of Palestinian rabbis and, distinguished, relative to social intercourse with non-rabbinic Jews • Babylonian rabbis, sages, evidence on expression of emotion by • Babylonian rabbis, sages, preference for formal framework • Palestinian rabbis, sages, appeals for financial support • Palestinian rabbis, sages, evidence on expression of emotion by • Palestinian rabbis, sages, interaction with NRs not always cordial • Palestinian rabbis, sages, motivation • Palestinian rabbis, sages, search for social advancement • Palestinian rabbis, sages, tendency to seek contact with Non Rabbis • collection of the sages • sages, and amei ha’arets
Found in books: Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 9, 187, 188; Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 29, 30, 40, 44, 126; Rubenstein (2003), The Culture of the Babylonian Talmud. 132
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9.3 דָּבָר אַחֵר, וְשָׂם דֶּרֶךְ, אָמַר רַבִּי יַנַּאי וְשָׁם כְּתִיב דְּשָׁיֵם אָרְחֵיהּ, סַגֵּי שָׁוֵי, מַעֲשֶׂה בְּרַבִּי יַנַּאי שֶׁהָיָה מְהַלֵּךְ בַּדֶּרֶךְ וְרָאָה אָדָם אֶחָד שֶׁהָיָה מְשֻׁפַּע בְּיוֹתֵר, אֲמַר לֵיהּ מַשְׁגַּח רַבִּי מִתְקַבְּלָא גַבָּן, אֲמַר לוֹ אִין, הִכְנִיסוֹ לְבֵיתוֹ הֶאֱכִילוֹ וְהִשְׁקָהוּ, בְּדָקוֹ בְּמִקְרָא וְלֹא מְצָאוֹ, בְּמִשְׁנָה וְלֹא מְצָאוֹ, בְּאַגָּדָה וְלֹא מְצָאוֹ, בְּתַלְמוּד וְלֹא מְצָאוֹ, אֲמַר לֵיהּ סַב בְּרִיךְ, אֲמַר לֵיהּ יְבָרֵךְ יַנַּאי בְּבֵיתֵיהּ, אֲמַר לֵיהּ אִית בָּךְ אֲמַר מַה דַּאֲנָא אֲמַר לָךְ, אֲמַר לֵיהּ אִין, אֲמַר לֵיהּ אֱמֹר אָכוֹל כַּלְבָּא פִּיסְתְּיָא דְּיַנַּאי, קָם תַּפְסֵיהּ אֲמַר לֵיהּ יְרוּתָתִי גַבָּךְ דְּאַתְּ מוֹנֵעַ לִי, אֲמַר לֵיהּ וּמַה יַרְתּוּתָךְ גַבִּי, אֲמַר לֵיהּ חַד זְמַן הֲוֵינָא עָבַר קַמֵּי בֵּית סִפְרָא, וּשְׁמָעִית קָלְהוֹן דְּמֵנִיקַיָא אָמְרִין (דברים לג, ד): תּוֹרָה צִוָּה לָנוּ משֶׁה מוֹרָשָׁה קְהִלַּת יַעֲקֹב, מוֹרָשָׁה קְהִלַּת יַנַּאי אֵין כְּתִיב כָּאן אֶלָּא קְהִלַּת יַעֲקֹב. אֲמַר לֵיהּ לָמָּה זָכִיתָ לְמֵיכְלָא עַל פְּתוֹרִי, אֲמַר לוֹ מִיּוֹמַי לָא שְׁמָעִית מִילָא בִּישָׁא וְחִזַּרְתִּי לְמָרַהּ, וְלָא חָמֵית תְּרֵין דְּמִתְכַּתְּשִׁין דֵּין עִם דֵּין וְלָא יְהַבִית שְׁלָמָא בֵּינֵיהוֹן. אֲמַר לֵיהּ כָּל הֲדָא דֶּרֶךְ אֶרֶץ גַּבָּךְ וְקָרִיתָךְ כַּלְבָּא, קָרָא עֲלֵיהּ שָׁם דֶּרֶךְ, דְּשָׁיֵם אָרְחֵיהּ סַגֵּי שָׁוֵי, דְּאָמַר רַבִּי יִשְׁמָעֵאל בַּר רַב נַחְמָן עֶשְׂרִים וְשִׁשָּׁה דוֹרוֹת קָדְמָה דֶּרֶךְ אֶרֶץ אֶת הַתּוֹרָה, הֲדָא הוּא דִכְתִיב (בראשית ג, כד): לִשְׁמֹר אֶת דֶּרֶךְ עֵץ הַחַיִּים, דֶּרֶךְ, זוֹ דֶּרֶךְ אֶרֶץ, וְאַחַר כָּךְ עֵץ הַחַיִּים, זוֹ תּוֹרָה. אַרְאֶנּוּ בְּיֵשַׁע אֱלֹהִים, אָמַר רַבִּי אַבָּהוּ זֶה אֶחָד מִן הַמִּקְרָאוֹת שֶׁיְשׁוּעָתוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא יְשׁוּעָתָן שֶׁל יִשְׂרָאֵל (תהלים פ, ג): וּלְכָה לִישֻׁעָתָה לָּנוּ.' ' None | sup>
9.3 "Another opinion regarding the verse (Ps. 50:23) “And there is a path, I will show him the salvation of God”- Rabbi Yanai said: the it is written the one who puts a pathwith a sin and not a shin, meaning that two ways are similar in bringing one to salvation Rabbi Yannai was once walking along the road, and saw a man who was extremely well dressed. Rabbi Yannai said to him: Would you like to come over to my house? The man replied: Yes. Rabbi Yannai brought him into his home, and gave him food and drink. As they were eating and drinking together, he examined him in his knowledge of Bible, and found out that he had none; examined his knowledge of Mishnah, and realized that he had none; his knowledge of legends, and saw that he had none; his knowledge of Talmud and saw he had none. Rabbi Yannai then told him: Wash and recite grace. Said the guest: Let Yannai recite grace in his own home. Seeing that he could not even recite a blessing, Yannai told him: Can you at least repeat what I say? Said he: Yes. Said Rabbi Yannai: repeat the following: \'A dog has eaten Yannai\'s bread.\' offended, the man stood up, and grabbed Rabbi Yannai by the coat! He then said: My inheritance is with you, and you are withholding it from me! Said Rabbi Yannai with puzzlement: What legacy of yours is there with me? He replied: Once I passed by a school, and I heard the voices of the little children saying: \'Moses gave us the Torah, the inheritance of the congregation of Jacob.\' They did not say \'the inheritance of the congregation of Yannai,\' but the \'congregation of Jacob.\' Rabbi Yannai asked, “How then are you worthy to eat at my table?” The guest replied, “Never have I heard an evil word spoken against me and returned to argue with the person who spoke it. Never have I seen two people arguing without making peace between them.” Rabbi Yannai then said, “you have so much Derech Eretz and I called you a dog.” On him rabbi Yanai said the verse “And there is a path” – meaning not one, but two paths take you to salvation – since rabbi Ishmael son of rav Nachman said: Derech eretz precedes Torah by 26 generations, since it is written “and to guard the way to the Tree of Life” (Genesis 3). “Way” is the derech eretz, and only after that comes “Tree of Life” which is Torah. Back to the verse in question, Ps 50:23 I will show him the salvation of God, said rabbi Abahu: this is one of the sources for the idea that God’s salvation is Israel’s salvation (Ps. 80:3) “and come and save us”", ' ' None |
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53. None, None, nan (2nd cent. CE - 4th cent. CE)
Tagged with subjects: • Babylonian rabbis, sages, avoidance of Christians, Biblereading heretics • Babylonian rabbis, sages, comments on Moses • Babylonian rabbis, sages, distinctive dress • Babylonian rabbis, sages, lack of emphasis on concept of divine origin of Torah • Palestinian rabbis, sages, concept of Torah as of divine origin • Palestinian rabbis, sages, contact with minim, Christians, Bible-reading heretics • Palestinian rabbis, sages, interaction with NRs not always cordial • Sages, the • sages, hierarchical relationships • zaken mamre (the rebellious sage)
Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 29, 224, 333, 437, 442, 469, 485, 560, 562; Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 69, 70, 97, 118, 126; Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 47
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54. None, None, nan (2nd cent. CE - 5th cent. CE)
Tagged with subjects: • Rabbis (sages) • sages, dialectical argumentation of • sages, in assembly-house
Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 211; Rubenstein (2003), The Culture of the Babylonian Talmud. 24, 53
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55. None, None, nan (2nd cent. CE - 5th cent. CE)
Tagged with subjects: • Rabbis (sages) • Sages, the • Sexuality, of sages • sages, livelihood of
Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 132; Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 453; Rosen-Zvi (2011), Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity. 203; Rubenstein (2003), The Culture of the Babylonian Talmud. 184
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56. None, None, nan (2nd cent. CE - 5th cent. CE)
Tagged with subjects: • Rabbis (sages) • sages, and amei ha’arets • sages, in assembly-house
Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 101; Rubenstein (2003), The Culture of the Babylonian Talmud. 24, 135
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57. None, None, nan (2nd cent. CE - 5th cent. CE)
Tagged with subjects: • Rabbis (sages) • sages, and amei ha’arets
Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 97, 100, 102; Rubenstein (2003), The Culture of the Babylonian Talmud. 138
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58. Babylonian Talmud, Bava Metzia, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Babylonian rabbis, sages, attitudes of Palestinian rabbis and, distinguished, relative to social intercourse with non-rabbinic Jews • Babylonian rabbis, sages, conventional view of • Babylonian rabbis, sages, parallel to sophists, rhetors • Babylonian rabbis, sages, polemics against Palestinian rabbis • Babylonian rabbis, sages, preference for formal framework • Babylonian rabbis, sages, rise from poverty to riches • Babylonian rabbis, sages, suspicion of Palestinian conversions to rabbinic way of life • Palestinian rabbis, sages, Babylonian polemic against • Palestinian rabbis, sages, Babylonian suspicions concerning conversions to rabbinic way of life • Palestinian rabbis, sages, appeals for financial support • Palestinian rabbis, sages, contact with minim, Christians, Bible-reading heretics • Palestinian rabbis, sages, depiction in Bavli • Palestinian rabbis, sages, marriage ties with non-rabbinic Jews • Palestinian rabbis, sages, preference for informality • Palestinian rabbis, sages, search for social advancement • Palestinian rabbis, sages, tendency to seek contact with Non Rabbis • Sage • Sages, the • sages, Amoraic vs. Stammaitic • sages, anonymity of Stammaitic • sages, as lions and foxes • sages, dialectical argumentation of • sages, in assembly-house • sages, livelihood of • sages, violence of
Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 279, 281, 430, 446; Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 2, 3, 4, 5, 46, 124, 132; Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 390; Rubenstein (2003), The Culture of the Babylonian Talmud. 5, 22, 24, 29, 42, 44, 50, 51, 58, 184
| 59b וזה הוא תנור של עכנאי מאי עכנאי אמר רב יהודה אמר שמואל שהקיפו דברים כעכנא זו וטמאוהו תנא באותו היום השיב רבי אליעזר כל תשובות שבעולם ולא קיבלו הימנו,אמר להם אם הלכה כמותי חרוב זה יוכיח נעקר חרוב ממקומו מאה אמה ואמרי לה ארבע מאות אמה אמרו לו אין מביאין ראיה מן החרוב חזר ואמר להם אם הלכה כמותי אמת המים יוכיחו חזרו אמת המים לאחוריהם אמרו לו אין מביאין ראיה מאמת המים,חזר ואמר להם אם הלכה כמותי כותלי בית המדרש יוכיחו הטו כותלי בית המדרש ליפול גער בהם רבי יהושע אמר להם אם תלמידי חכמים מנצחים זה את זה בהלכה אתם מה טיבכם לא נפלו מפני כבודו של רבי יהושע ולא זקפו מפני כבודו של ר"א ועדיין מטין ועומדין,חזר ואמר להם אם הלכה כמותי מן השמים יוכיחו יצאתה בת קול ואמרה מה לכם אצל ר"א שהלכה כמותו בכ"מ,עמד רבי יהושע על רגליו ואמר (דברים ל, יב) לא בשמים היא מאי לא בשמים היא אמר רבי ירמיה שכבר נתנה תורה מהר סיני אין אנו משגיחין בבת קול שכבר כתבת בהר סיני בתורה (שמות כג, ב) אחרי רבים להטות אשכחיה רבי נתן לאליהו א"ל מאי עביד קוב"ה בההיא שעתא א"ל קא חייך ואמר נצחוני בני נצחוני בני,אמרו אותו היום הביאו כל טהרות שטיהר ר"א ושרפום באש ונמנו עליו וברכוהו ואמרו מי ילך ויודיעו אמר להם ר"ע אני אלך שמא ילך אדם שאינו הגון ויודיעו ונמצא מחריב את כל העולם כולו,מה עשה ר"ע לבש שחורים ונתעטף שחורים וישב לפניו ברחוק ארבע אמות אמר לו ר"א עקיבא מה יום מיומים אמר לו רבי כמדומה לי שחבירים בדילים ממך אף הוא קרע בגדיו וחלץ מנעליו ונשמט וישב על גבי קרקע,זלגו עיניו דמעות לקה העולם שליש בזיתים ושליש בחטים ושליש בשעורים ויש אומרים אף בצק שבידי אשה טפח תנא אך גדול היה באותו היום שבכל מקום שנתן בו עיניו ר"א נשרף,ואף ר"ג היה בא בספינה עמד עליו נחשול לטבעו אמר כמדומה לי שאין זה אלא בשביל ר"א בן הורקנוס עמד על רגליו ואמר רבונו של עולם גלוי וידוע לפניך שלא לכבודי עשיתי ולא לכבוד בית אבא עשיתי אלא לכבודך שלא ירבו מחלוקות בישראל נח הים מזעפו,אימא שלום דביתהו דר"א אחתיה דר"ג הואי מההוא מעשה ואילך לא הוה שבקה ליה לר"א למיפל על אפיה ההוא יומא ריש ירחא הוה ואיחלף לה בין מלא לחסר איכא דאמרי אתא עניא וקאי אבבא אפיקא ליה ריפתא,אשכחתיה דנפל על אנפיה אמרה ליה קום קטלית לאחי אדהכי נפק שיפורא מבית רבן גמליאל דשכיב אמר לה מנא ידעת אמרה ליה כך מקובלני מבית אבי אבא כל השערים ננעלים חוץ משערי אונאה,תנו רבנן המאנה את הגר עובר בשלשה לאוין והלוחצו עובר בשנים,מאי שנא מאנה דכתיבי שלשה לאוין (שמות כב, כ) וגר לא תונה (ויקרא יט, לג) וכי יגור אתך גר בארצכם לא תונו אותו (ויקרא כה, יז) ולא תונו איש את עמיתו וגר בכלל עמיתו הוא לוחצו נמי שלשה כתיבי (שמות כב, כ) ולא תלחצנו (שמות כג, ט) וגר לא תלחץ (שמות כב, כד) ולא תהיה לו כנושה וגר בכלל הוא אלא אחד זה ואחד זה בשלשה,תניא רבי אליעזר הגדול אומר מפני מה הזהירה תורה בל"ו מקומות ואמרי לה במ"ו מקומות בגר מפני שסורו רע,מאי דכתיב וגר לא תונה ולא תלחצנו כי גרים הייתם בארץ מצרים (תנינא) רבי נתן אומר מום שבך אל תאמר לחברך והיינו דאמרי אינשי דזקיף ליה זקיפא בדיותקיה לא נימא ליה לחבריה זקיף ביניתא:,84a כי האי מעשה לידיה פגע ביה אליהו,אמר ליה עד מתי אתה מוסר עמו של אלהינו להריגה אמר ליה מאי אעביד הרמנא דמלכא הוא אמר ליה אבוך ערק לאסיא את ערוק ללודקיא,כי הוו מקלעי ר\' ישמעאל ברבי יוסי ור\' אלעזר בר\' שמעון בהדי הדדי הוה עייל בקרא דתורי בינייהו ולא הוה נגעה בהו,אמרה להו ההיא מטרוניתא בניכם אינם שלכם אמרו לה שלהן גדול משלנו כל שכן איכא דאמרי הכי אמרו לה (שופטים ח, כא) כי כאיש גבורתו איכא דאמרי הכי אמרו לה אהבה דוחקת את הבשר,ולמה להו לאהדורי לה והא כתיב (משלי כו, ד) אל תען כסיל כאולתו שלא להוציא לעז על בניהם,א"ר יוחנן איבריה דר\' ישמעאל בר\' יוסי כחמת בת תשע קבין אמר רב פפא איבריה דרבי יוחנן כחמת בת חמשת קבין ואמרי לה בת שלשת קבין דרב פפא גופיה כי דקורי דהרפנאי,אמר רבי יוחנן אנא אישתיירי משפירי ירושלים האי מאן דבעי מחזי שופריה דרבי יוחנן נייתי כסא דכספא מבי סלקי ונמלייה פרצידיא דרומנא סומקא ונהדר ליה כלילא דוורדא סומקא לפומיה ונותביה בין שמשא לטולא ההוא זהרורי מעין שופריה דר\' יוחנן,איני והאמר מר שופריה דרב כהנא מעין שופריה דרבי אבהו שופריה דר\' אבהו מעין שופריה דיעקב אבינו שופריה דיעקב אבינו מעין שופריה דאדם הראשון ואילו ר\' יוחנן לא קא חשיב ליה שאני ר\' יוחנן דהדרת פנים לא הויא ליה,ר\' יוחנן הוה אזיל ויתיב אשערי טבילה אמר כי סלקן בנות ישראל מטבילת מצוה לפגעו בי כי היכי דלהוו להו בני שפירי כוותי גמירי אורייתא כוותי,אמרו ליה רבנן לא מסתפי מר מעינא בישא אמר להו אנא מזרעא דיוסף קאתינא דלא שלטא ביה עינא בישא דכתיב (בראשית מט, כב) בן פורת יוסף בן פורת עלי עין ואמר ר\' אבהו אל תקרי עלי עין אלא עולי עין,ר\' יוסי בר חנינא אמר מהכא (בראשית מח, טז) וידגו לרוב בקרב הארץ מה דגים שבים מים מכסים אותם ואין העין שולטת בהן אף זרעו של יוסף אין העין שולטת בהן,יומא חד הוה קא סחי ר\' יוחנן בירדנא חזייה ריש לקיש ושוור לירדנא אבתריה אמר ליה חילך לאורייתא אמר ליה שופרך לנשי א"ל אי הדרת בך יהיבנא לך אחותי דשפירא מינאי קביל עליה בעי למיהדר לאתויי מאניה ולא מצי הדר,אקרייה ואתנייה ושוייה גברא רבא יומא חד הוו מפלגי בי מדרשא הסייף והסכין והפגיון והרומח ומגל יד ומגל קציר מאימתי מקבלין טומאה משעת גמר מלאכתן,ומאימתי גמר מלאכתן רבי יוחנן אמר משיצרפם בכבשן ריש לקיש אמר משיצחצחן במים א"ל לסטאה בלסטיותיה ידע אמר ליה ומאי אהנת לי התם רבי קרו לי הכא רבי קרו לי אמר ליה אהנאי לך דאקרבינך תחת כנפי השכינה,חלש דעתיה דרבי יוחנן חלש ריש לקיש אתאי אחתיה קא בכיא אמרה ליה עשה בשביל בני אמר לה (ירמיהו מט, יא) עזבה יתומיך אני אחיה עשה בשביל אלמנותי אמר לה (ירמיהו מט, יא) ואלמנותיך עלי תבטחו,נח נפשיה דר\' שמעון בן לקיש והוה קא מצטער ר\' יוחנן בתריה טובא אמרו רבנן מאן ליזיל ליתביה לדעתיה ניזיל רבי אלעזר בן פדת דמחדדין שמעתתיה,אזל יתיב קמיה כל מילתא דהוה אמר רבי יוחנן אמר ליה תניא דמסייעא לך אמר את כבר לקישא בר לקישא כי הוה אמינא מילתא הוה מקשי לי עשרין וארבע קושייתא ומפריקנא ליה עשרין וארבעה פרוקי וממילא רווחא שמעתא ואת אמרת תניא דמסייע לך אטו לא ידענא דשפיר קאמינא,הוה קא אזיל וקרע מאניה וקא בכי ואמר היכא את בר לקישא היכא את בר לקישא והוה קא צוח עד דשף דעתיה מיניה בעו רבנן רחמי עליה ונח נפשיה 86a חכים יתקרי ורבי לא יתקרי ואסו דרבי על ידו תהא רבי ור\' נתן סוף משנה רב אשי ורבינא סוף הוראה,וסימנך (תהלים עג, יז) עד אבוא אל מקדשי אל אבינה לאחריתם,אמר רב כהנא אישתעי לי רב חמא בר ברתיה דחסא רבה בר נחמני אגב שמדא נח נפשיה אכלו ביה קורצא בי מלכא אמרו איכא חד גברא ביהודאי דקא מבטל תריסר אלפי גברי מישראל ירחא בקייטא וירחא בסתוא מכרגא דמלכא,שדרו פריסתקא דמלכא בתריה ולא אשכחיה ערק ואזל מפומבדיתא לאקרא מאקרא לאגמא ומאגמא לשחין ומשחין לצריפא ומצריפא לעינא דמים ומעינא דמים לפומבדיתא בפומבדיתא אשכחיה איקלע פריסתקא דמלכא לההוא אושפיזא דרבה קריבו תכא קמיה ואשקוהו תרי כסי ודליוה לתכא מקמיה הדר פרצופיה לאחוריה,אמרו ליה מאי נעביד ליה גברא דמלכא הוא אמר להו קריבו תכא לקמיה ואשקיוהו חד כסא ודליוהו לתכא מקמיה ולתסי עבדו ליה הכי ואתסי אמר מידע ידענא דגברא דקא בעינא הכא הוא בחיש אבתריה ואשכחיה אמר אזלינא מהא אי מקטל קטלו לההוא גברא לא מגלינא ואי נגידי מנגדין ליה מגלינא,אתיוהו לקמיה עייליה לאדרונא וטרקיה לבבא באנפיה בעא רחמי פרק אשיתא ערק ואזיל לאגמא הוה יתיב אגירדא דדקולא וקא גריס קא מיפלגי במתיבתא דרקיעא אם (ויקרא יג, ב) בהרת קודמת לשער לבן טמא ואם שער לבן קודם לבהרת טהור,ספק הקב"ה אומר טהור וכולהו מתיבתא דרקיעא אמרי טמא ואמרי מאן נוכח נוכח רבה בר נחמני דאמר רבה בר נחמני אני יחיד בנגעים אני יחיד באהלות,שדרו שליחא בתריה לא הוה מצי מלאך המות למקרב ליה מדלא הוה קא פסיק פומיה מגרסיה אדהכי נשב זיקא ואויש ביני קני סבר גונדא דפרשי הוא אמר תינח נפשיה דההוא גברא ולא ימסר בידא דמלכותא,כי הוה קא ניחא נפשיה אמר טהור טהור יצאת בת קול ואמרה אשריך רבה בר נחמני שגופך טהור ויצאתה נשמתך בטהור נפל פתקא מרקיעא בפומבדיתא רבה בר נחמני נתבקש בישיבה של מעלה נפקו אביי ורבא וכולהו רבנן לאיעסוקי ביה לא הוו ידעי דוכתיה אזלו לאגמא חזו צפרי דמטללי וקיימי אמרי שמע מינה התם הוא,ספדוהו תלתא יומי ותלתא לילותא נפל פתקא כל הפורש יהא בנידוי ספדוהו שבעה יומי נפל פתקא לכו לביתכם לשלום,ההוא יומא דנח נפשיה דלייה זעפא ודרי לההוא טייעא כי רכיב גמלא מהאי גיסא דנהר פפא ושדייה בהך גיסא אמר מאי האי אמרי ליה נח נפשיה דרבה בר נחמני אמר לפניו רבונו של עולם כולי עלמא דידך הוא ורבה בר נחמני דידך את דרבה ורבה דידך אמאי קא מחרבת ליה לעלמא נח זעפא,רבי שמעון בן חלפתא בעל בשר הוה יומא חד הוה חמימא ליה הוה סליק ויתיב אשינא דטורא אמר לה לברתיה בתי הניפי עלי במניפא ואני אתן ליך ככרין דנרד אדהכי נשבא זיקא אמר כמה ככרין דנרד למרי דיכי,הכל כמנהג המדינה וכו\' הכל לאתויי מאי לאתויי באתרא דנהיגי מכרך ריפתא ומשתה אנפקא דאי אמר להו קדימו ואייתי לכו אמרו לו לא כל כמינך,מעשה ברבן יוחנן בן מתיא שאמר לבנו צא ושכור וכו\' מעשה לסתור חסורי מחסרא והכי קתני ואם פסק להן מזונות ' None | 59b And this is known as the oven of akhnai. The Gemara asks: What is the relevance of akhnai, a snake, in this context? Rav Yehuda said that Shmuel said: It is characterized in that manner due to the fact that the Rabbis surrounded it with their statements like this snake, which often forms a coil when at rest, and deemed it impure. The Sages taught: On that day, when they discussed this matter, Rabbi Eliezer answered all possible answers in the world to support his opinion, but the Rabbis did not accept his explanations from him.,After failing to convince the Rabbis logically, Rabbi Eliezer said to them: If the halakha is in accordance with my opinion, this carob tree will prove it. The carob tree was uprooted from its place one hundred cubits, and some say four hundred cubits. The Rabbis said to him: One does not cite halakhic proof from the carob tree. Rabbi Eliezer then said to them: If the halakha is in accordance with my opinion, the stream will prove it. The water in the stream turned backward and began flowing in the opposite direction. They said to him: One does not cite halakhic proof from a stream.,Rabbi Eliezer then said to them: If the halakha is in accordance with my opinion, the walls of the study hall will prove it. The walls of the study hall leaned inward and began to fall. Rabbi Yehoshua scolded the walls and said to them: If Torah scholars are contending with each other in matters of halakha, what is the nature of your involvement in this dispute? The Gemara relates: The walls did not fall because of the deference due Rabbi Yehoshua, but they did not straighten because of the deference due Rabbi Eliezer, and they still remain leaning.,Rabbi Eliezer then said to them: If the halakha is in accordance with my opinion, Heaven will prove it. A Divine Voice emerged from Heaven and said: Why are you differing with Rabbi Eliezer, as the halakha is in accordance with his opinion in every place that he expresses an opinion?,Rabbi Yehoshua stood on his feet and said: It is written: “It is not in heaven” (Deuteronomy 30:12). The Gemara asks: What is the relevance of the phrase “It is not in heaven” in this context? Rabbi Yirmeya says: Since the Torah was already given at Mount Sinai, we do not regard a Divine Voice, as You already wrote at Mount Sinai, in the Torah: “After a majority to incline” (Exodus 23:2). Since the majority of Rabbis disagreed with Rabbi Eliezer’s opinion, the halakha is not ruled in accordance with his opinion. The Gemara relates: Years after, Rabbi Natan encountered Elijah the prophet and said to him: What did the Holy One, Blessed be He, do at that time, when Rabbi Yehoshua issued his declaration? Elijah said to him: The Holy One, Blessed be He, smiled and said: My children have triumphed over Me; My children have triumphed over Me.,The Sages said: On that day, the Sages brought all the ritually pure items deemed pure by the ruling of Rabbi Eliezer with regard to the oven and burned them in fire, and the Sages reached a consensus in his regard and ostracized him. And the Sages said: Who will go and inform him of his ostracism? Rabbi Akiva, his beloved disciple, said to them: I will go, lest an unseemly person go and inform him in a callous and offensive manner, and he would thereby destroy the entire world.,What did Rabbi Akiva do? He wore black and wrapped himself in black, as an expression of mourning and pain, and sat before Rabbi Eliezer at a distance of four cubits, which is the distance that one must maintain from an ostracized individual. Rabbi Eliezer said to him: Akiva, what is different about today from other days, that you comport yourself in this manner? Rabbi Akiva said to him: My teacher, it appears to me that your colleagues are distancing themselves from you. He employed euphemism, as actually they distanced Rabbi Eliezer from them. Rabbi Eliezer too, rent his garments and removed his shoes, as is the custom of an ostracized person, and he dropped from his seat and sat upon the ground.,The Gemara relates: His eyes shed tears, and as a result the entire world was afflicted: One-third of its olives were afflicted, and one-third of its wheat, and one-third of its barley. And some say that even dough kneaded in a woman’s hands spoiled. The Sages taught: There was great anger on that day, as any place that Rabbi Eliezer fixed his gaze was burned.,And even Rabban Gamliel, the Nasi of the Sanhedrin at Yavne, the head of the Sages who were responsible for the decision to ostracize Rabbi Eliezer, was coming on a boat at the time, and a large wave swelled over him and threatened to drown him. Rabban Gamliel said: It seems to me that this is only for the sake of Rabbi Eliezer ben Hyrcanus, as God punishes those who mistreat others. Rabban Gamliel stood on his feet and said: Master of the Universe, it is revealed and known before You that neither was it for my honor that I acted when ostracizing him, nor was it for the honor of the house of my father that I acted; rather, it was for Your honor, so that disputes will not proliferate in Israel. In response, the sea calmed from its raging.,The Gemara further relates: Imma Shalom, the wife of Rabbi Eliezer, was the sister of Rabban Gamliel. From that incident forward, she would not allow Rabbi Eliezer to lower his head and recite the taḥanun prayer, which includes supplication and entreaties. She feared that were her husband to bemoan his fate and pray at that moment, her brother would be punished. A certain day was around the day of the New Moon, and she inadvertently substituted a full thirty-day month for a deficient twenty-nine-day month, i.e., she thought that it was the New Moon, when one does not lower his head in supplication, but it was not. Some say that a pauper came and stood at the door, and she took bread out to him. The result was that she left her husband momentarily unsupervised.,When she returned, she found him and saw that he had lowered his head in prayer. She said to him: Arise, you already killed my brother. Meanwhile, the sound of a shofar emerged from the house of Rabban Gamliel to announce that the Nasi had died. Rabbi Eliezer said to her: From where did you know that your brother would die? She said to him: This is the tradition that I received from the house of the father of my father: All the gates of Heaven are apt to be locked, except for the gates of prayer for victims of verbal mistreatment.,§ The Sages taught: One who verbally mistreats the convert violates three prohibitions, and one who oppresses him in other ways violates two.,The Gemara asks: What is different with regard to verbal mistreatment, that three prohibitions are written concerning it: “And you shall neither mistreat a convert” (Exodus 22:20); “And when a convert lives in your land, you shall not mistreat him” (Leviticus 19:33); “And you shall not mistreat, each man his colleague” (Leviticus 25:17), and a convert is included in the category of colleague? With regard to one who also oppresses a convert as well, three prohibitions are written: “And you shall neither mistreat a convert, nor oppress him” (Exodus 22:20); “And you shall not oppress a convert (Exodus 23:9); “And you shall not be to him like a creditor” (Exodus 22:24). This last prohibition is a general prohibition, in which converts are included. Consequently, it is not correct that one who oppresses a convert violates only two prohibitions. Rather, both this one, who verbally mistreats a convert, and that one, who oppresses him, violate three prohibitions.,It is taught in a baraita that Rabbi Eliezer the Great says: For what reason did the Torah issue warnings in thirty-six places, and some say in forty-six places, with regard to causing any distress to a convert? It is due to the fact that a convert’s inclination is evil, i.e., he is prone to return to his previous way of living.,What is the meaning of that which is written: “And you shall not mistreat a convert nor oppress him, because you were strangers in the land of Egypt” (Exodus 22:20)? We learned in a baraita that Rabbi Natan says: A defect that is in you, do not mention it in another. Since the Jewish people were themselves strangers, they are not in a position to demean a convert because he is a stranger in their midst. And this explains the adage that people say: One who has a person hanged in his family bidyotkei, does not say to another member of his household: Hang a fish for me, as the mention of hanging is demeaning for that family.,One may not intermingle produce bought from one supplier with other produce, even if he intermingles new produce with other new produce and ostensibly the buyer suffers no loss from his doing so.' 84a Elijah the prophet encountered him,and said to him: Until when will you inform on the nation of our God to be sentenced to execution? Rabbi Yishmael, son of Rabbi Yosei, said to Elijah: What should I do? It is the king’s edict that I must obey. Elijah said to him: Faced with this choice, your father fled to Asia. You should flee to Laodicea rather than accept this appointment.,§ With regard to these Sages, the Gemara adds: When Rabbi Yishmael, son of Rabbi Yosei, and Rabbi Elazar, son of Rabbi Shimon, would meet each other, it was possible for a pair of oxen to enter and fit between them, under their bellies, without touching them, due to their excessive obesity.,A certain Roman noblewoman matronita once said to them: Your children are not really your own, as due to your obesity it is impossible that you engaged in intercourse with your wives. They said to her: Theirs, i.e., our wives’ bellies, are larger than ours. She said to them: All the more so you could not have had intercourse. There are those who say that this is what they said to her: “For as the man is, so is his strength” (Judges 8:21), i.e., our sexual organs are proportionate to our bellies. There are those who say that this is what they said to her: Love compresses the flesh.,The Gemara asks: And why did they respond to her audacious and foolish question? After all, it is written: “Answer not a fool according to his folly, lest you also be like him” (Proverbs 26:4). The Gemara answers: They answered her in order not to cast aspersions on the lineage of their children.,The Gemara continues discussing the bodies of these Sages: Rabbi Yoḥa said: The organ of Rabbi Yishmael, son of Rabbi Yosei, was the size of a jug of nine kav. Rav Pappa said: The organ of Rabbi Yoḥa was the size of a jug of five kav, and some say it was the size of a jug of three kav. Rav Pappa himself had a belly like the baskets dikurei made in Harpanya.,With regard to Rabbi Yoḥa’s physical features, the Gemara adds that Rabbi Yoḥa said: I alone remain of the beautiful people of Jerusalem. The Gemara continues: One who wishes to see something resembling the beauty of Rabbi Yoḥa should bring a new, shiny silver goblet from the smithy and fill it with red pomegranate seeds partzidaya and place a diadem of red roses upon the lip of the goblet, and position it between the sunlight and shade. That luster is a semblance of Rabbi Yoḥa’s beauty.,The Gemara asks: Is that so? Was Rabbi Yoḥa so beautiful? But doesn’t the Master say: The beauty of Rav Kahana is a semblance of the beauty of Rabbi Abbahu; the beauty of Rabbi Abbahu is a semblance of the beauty of Jacob, our forefather; and the beauty of Jacob, our forefather, is a semblance of the beauty of Adam the first man, who was created in the image of God. And yet Rabbi Yoḥa is not included in this list. The Gemara answers: Rabbi Yoḥa is different from these other men, as he did not have a beauty of countece, i.e., he did not have a beard.,The Gemara continues to discuss Rabbi Yoḥa’s beauty. Rabbi Yoḥa would go and sit by the entrance to the ritual bath. He said to himself: When Jewish women come up from their immersion for the sake of a mitzva, after their menstruation, they should encounter me first, so that they have beautiful children like me, and sons learned in Torah like me. This is based on the idea that the image upon which a woman meditates during intercourse affects the child she conceives.,The Rabbis said to Rabbi Yoḥa: Isn’t the Master worried about being harmed by the evil eye by displaying yourself in this manner? Rabbi Yoḥa said to them: I come from the offspring of Joseph, over whom the evil eye does not have dominion, as it is written: “Joseph is a fruitful vine, a fruitful vine by a fountain alei ayin” (Genesis 49:22); and Rabbi Abbahu says: Do not read the verse as saying: “By a fountain alei ayin”; rather, read it as: Those who rise above the evil eye olei ayin. Joseph’s descendants are not susceptible to the influence of the evil eye.,Rabbi Yosei bar Ḥanina said that this idea is derived from here: “And let them grow veyidgu into a multitude in the midst of the earth” (Genesis 48:16). Just as with regard to fish dagim in the sea, the water covers them and the evil eye therefore has no dominion over them, as they are not seen, so too, with regard to the offspring of Joseph, the evil eye has no dominion over them.,The Gemara relates: One day, Rabbi Yoḥa was bathing in the Jordan River. Reish Lakish saw him and jumped into the Jordan, pursuing him. At that time, Reish Lakish was the leader of a band of marauders. Rabbi Yoḥa said to Reish Lakish: Your strength is fit for Torah study. Reish Lakish said to him: Your beauty is fit for women. Rabbi Yoḥa said to him: If you return to the pursuit of Torah, I will give you my sister in marriage, who is more beautiful than I am. Reish Lakish accepted upon himself to study Torah. Subsequently, Reish Lakish wanted to jump back out of the river to bring back his clothes, but he was unable to return, as he had lost his physical strength as soon as he accepted the responsibility to study Torah upon himself.,Rabbi Yoḥa taught Reish Lakish Bible, and taught him Mishna, and turned him into a great man. Eventually, Reish Lakish became one of the outstanding Torah scholars of his generation. One day the Sages of the study hall were engaging in a dispute concerning the following baraita: With regard to the sword, the knife, the dagger vehapigyon, the spear, a hand sickle, and a harvest sickle, from when are they susceptible to ritual impurity? The baraita answers: It is from the time of the completion of their manufacture, which is the halakha with regard to metal vessels in general.,These Sages inquired: And when is the completion of their manufacture? Rabbi Yoḥa says: It is from when one fires these items in the furnace. Reish Lakish said: It is from when one scours them in water, after they have been fired in the furnace. Rabbi Yoḥa said to Reish Lakish: A bandit knows about his banditry, i.e., you are an expert in weaponry because you were a bandit in your youth. Reish Lakish said to Rabbi Yoḥa: What benefit did you provide me by bringing me close to Torah? There, among the bandits, they called me: Leader of the bandits, and here, too, they call me: Leader of the bandits. Rabbi Yoḥa said to him: I provided benefit to you, as I brought you close to God, under the wings of the Divine Presence.,As a result of the quarrel, Rabbi Yoḥa was offended, which in turn affected Reish Lakish, who fell ill. Rabbi Yoḥa’s sister, who was Reish Lakish’s wife, came crying to Rabbi Yoḥa, begging that he pray for Reish Lakish’s recovery. She said to him: Do this for the sake of my children, so that they should have a father. Rabbi Yoḥa said to her the verse: “Leave your fatherless children, I will rear them” (Jeremiah 49:11), i.e., I will take care of them. She said to him: Do so for the sake of my widowhood. He said to her the rest of the verse: “And let your widows trust in Me.”,Ultimately, Rabbi Shimon ben Lakish, Reish Lakish, died. Rabbi Yoḥa was sorely pained over losing him. The Rabbis said: Who will go to calm Rabbi Yoḥa’s mind and comfort him over his loss? They said: Let Rabbi Elazar ben Pedat go, as his statements are sharp, i.e., he is clever and will be able to serve as a substitute for Reish Lakish.,Rabbi Elazar ben Pedat went and sat before Rabbi Yoḥa. With regard to every matter that Rabbi Yoḥa would say, Rabbi Elazar ben Pedat would say to him: There is a ruling which is taught in a baraita that supports your opinion. Rabbi Yoḥa said to him: Are you comparable to the son of Lakish? In my discussions with the son of Lakish, when I would state a matter, he would raise twenty-four difficulties against me in an attempt to disprove my claim, and I would answer him with twenty-four answers, and the halakha by itself would become broadened and clarified. And yet you say to me: There is a ruling which is taught in a baraita that supports your opinion. Do I not know that what I say is good? Being rebutted by Reish Lakish served a purpose; your bringing proof to my statements does not.,Rabbi Yoḥa went around, rending his clothing, weeping and saying: Where are you, son of Lakish? Where are you, son of Lakish? Rabbi Yoḥa screamed until his mind was taken from him, i.e., he went insane. The Rabbis prayed and requested for God to have mercy on him and take his soul, and Rabbi Yoḥa died. 86a shall be called a wise ḥakim physician, but he shall not be called rabbi, and Rabbi Yehuda HaNasi’s convalescence shall be through him. I also saw written there: Rabbi Yehuda HaNasi and Rabbi Natan are the end of the Mishna, i.e., the last of the tanna’im, the redactors of the Mishna. Rav Ashi and Ravina are the end of instruction, i.e., the end of the period of the amora’im, the redacting of the Talmud, which occurred after the period of the tanna’im.,And your mnemonic to remember that Rav Ashi and Ravina redacted the Talmud is the verse: “Until I entered into the sanctuary mikdashei of God, and considered avina their end” (Psalms 73:17). The sanctuary, mikdashei, alludes to Rav Ashi, while the term avina alludes to Ravina, which is a contraction of Rav Avina. The phrase: Their end, is interpreted as a reference to the redacting of the Talmud.,§ The Gemara relates another story discussing the greatness of the Sages. Rav Kahana said: Rav Ḥama, son of the daughter of Ḥasa, told me that Rabba bar Naḥmani died due to the fear of a decree of religious persecution. The Gemara explains: His enemies accused him akhalu beih kurtza of disloyalty in the king’s palace, as they said: There is one man from among the Jews who exempts twelve thousand Jewish men from the king’s head tax two months a year, one month in the summer and one month in the winter. Since many people would study in Rabba’s study hall during the months of Adar and Elul, he was being blamed for preventing those people from working during those months.,They sent a messenger peristaka of the king after him, but he was not able to find him. Rabba bar Naḥmani fled and went from Pumbedita to Akra, from Akra to Agma, from Agma to Shiḥin, from Shiḥin to Tzerifa, from Tzerifa to Eina Demayim, and from Eina Demayim back to Pumbedita. Ultimately, he was found in Pumbedita, as the king’s messenger arrived by chance at that same inn where Rabba bar Naḥmani was hiding. The inn attendants placed a tray before the messenger and gave him two cups to drink. They then removed the tray from before him and his face was miraculously turned backward.,The attendants said to Rabba bar Naḥmani: What should we do with him? He is the king’s man, and we cannot leave him like this. Rabba bar Naḥmani said to them: Place a tray before him and give him one cup to drink, and then remove the tray from before him and he will be healed. They did this, and he was healed. The messenger said: I am certain that the man I seek is here, as this unnatural event must have befallen me on his account. He searched for Rabba bar Naḥmani and found out where he was. The messenger said that they should tell Rabba bar Naḥmani: I will leave this inn and will not disclose your location. Even if they will kill that man, i.e., me, I will not disclose your location. But if they will beat him, me, I will disclose your whereabouts, as I cannot bear being tortured.,With that guarantee, they brought Rabba bar Naḥmani before the messenger. They took him into a small vestibule le’idrona and closed the door before him. Rabba bar Naḥmani prayed for mercy, and the wall crumbled. He fled and went to hide in a swamp. He was sitting on the stump of a palm tree and studying Torah alone. At that moment, the Sages in the heavenly academy were disagreeing with regard to a halakha of leprosy. In general, a leprous spot includes two signs of impurity, a bright white spot and a white hair. The basic halakha is that if the snow-white leprous sore baheret preceded the white hair then the afflicted person is ritually impure, but if the white hair preceded the baheret, he is pure.,The heavenly debate concerned a case of uncertainty as to which came first, the spot or the hair. The Holy One, Blessed be He, says: The individual is pure, but every other member of the heavenly academy says: He is impure. And they said: Who can arbitrate in this dispute? They agreed that Rabba bar Naḥmani should arbitrate, as Rabba bar Naḥmani once said: I am preeminent in the halakhot of leprosy and I am preeminent in the halakhot of ritual impurity imparted by tents.,They sent a messenger from heaven after him to take his soul up to the heavenly academy, but the Angel of Death was unable to approach Rabba bar Naḥmani, as his mouth did not cease from his Torah study. In the meantime, a wind blew and howled between the branches. Rabba bar Naḥmani thought that the noise was due to an infantry battalion gunda about to capture him. He said: Let that man, i.e., me, die and not be given over to the hands of the government. The Angel of Death was therefore able to take his soul.,As he was dying, he said in response to the dispute in heaven: It is pure; it is pure. A Divine Voice emerged from heaven and said: Happy are you, Rabba bar Naḥmani, as your body is pure and your soul left you with the word: Pure. A note pitka fell from heaven and landed in the academy of Pumbedita. The note read: Rabba bar Naḥmani was summoned to the heavenly academy, i.e., he has died. Abaye and Rava and all of the other Rabbis went out to tend to his burial; however, they did not know the location of his body. They went to the swamp and saw birds forming a shade and hovering over a certain spot. The Rabbis said: We can conclude from this that he is there.,The Rabbis lamented him for three days and three nights. A note fell from heaven, upon which was written: Anyone who removes himself from the lamentations shall be ostracized. Accordingly, they lamented him for seven days. Another note fell from heaven, stating: Go to your homes in peace.,On that day when Rabba bar Naḥmani died, a hurricane lifted a certain Arab taya’a merchant while he was riding his camel. The hurricane carried him from one side of the Pappa River and threw him onto the other side. He said: What is this? Those present said to him: Rabba bar Naḥmani has died. He said before God: Master of the Universe! The entire world is Yours and Rabba bar Naḥmani is also Yours. You are to Rabba and Rabba is to You, i.e., you are beloved to each other. If so, why are You destroying the world on his account? The storm subsided.,The Gemara concludes its earlier discussion of obese Sages (84a). Rabbi Shimon ben Ḥalafta was obese. One day he was particularly hot and went and sat on a mountain boulder to cool himself off. He said to his daughter: My daughter, fan me with a fan, and as a gift I will give you packages of spikenard. In the meantime, a strong wind blew. He said: How many packages of spikenard do I owe to the overseers of this wind?,§ The Gemara returns to its discussion of the mishna (83a), which teaches that an employer must provide his laborers with sustece, all in accordance with the regional custom. The Gemara asks: What is added by the inclusive term: All? The Gemara answers: This serves to include a place where it is customary for the laborers to eat bread and drink a quarter-log anpaka of wine. As, if in such a case the employer were to say to them: Arise early in the morning and I will bring you this sustece, so as not to waste work time, they may say to him: It is not in your power to compel us to do so.,§ The mishna teaches that there was an incident involving Rabbi Yoḥa ben Matya, who said to his son: Go out and hire laborers for us. His son hired the laborers and stipulated that he would provide sustece for them. The Gemara asks: After the mishna has stated that all practices are in accordance with the regional custom, how can it cite this incident, which seems to contradict the previous ruling, as Rabbi Yoḥa ben Matya and his son did not follow the regional custom? The Gemara answers: The mishna is incomplete and this is what it is teaching: All practices are in accordance with the regional custom, but if the employer pledged to provide sustece for them, ' None |
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59. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Babylonian rabbis, sages, antagonism towards Hasmoneans • Babylonian rabbis, sages, attitude to King David • Babylonian rabbis, sages, comments on Moses • Babylonian rabbis, sages, preference for formal framework • Palestinian rabbis, sages, interaction with NRs not always cordial • Palestinian rabbis, sages, tendency to seek contact with Non Rabbis • R. Samuel (Palestinian sage) • Sage • Sages • Samuel (Babylonian sage) • Sexuality, of sages • sages, and amei ha’arets • sages, conflicts of • sages, dialectical argumentation of • sages, in assembly-house
Found in books: Feldman, Goldman and Dimant (2014), Scripture and Interpretation: Qumran Texts That Rework the Bible 348; Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 44, 61, 91, 99, 126; Levine (2005), The Ancient Synagogue, The First Thousand Years, 392, 563, 564; Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 89; Rosen-Zvi (2011), Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity. 203; Rubenstein (2003), The Culture of the Babylonian Talmud. 24, 52, 139, 177
| 23a מר סבר אם שהה כדי לגמור את כולה חוזר לראש ומר סבר למקום שפסק,אמר רב אשי האי אם שהה אם לא שהה מיבעי ליה אלא דכולי עלמא אם שהה כדי לגמור את כולה חוזר לראש והתם בדלא שהה קמיפלגי דמר סבר גברא דחויא הוא ואין ראוי ואין תפלתו תפלה ומר סבר גברא חזיא הוא ותפלתו תפלה,תנו רבנן הנצרך לנקביו אל יתפלל ואם התפלל תפלתו תועבה אמר רב זביד ואיתימא רב יהודה לא שנו אלא שאינו יכול לשהות בעצמו אבל אם יכול לשהות בעצמו תפלתו תפלה,ועד כמה אמר רב ששת עד פרסה איכא דמתני לה אמתניתא במה דברים אמורים כשאין יכול לעמוד על עצמו אבל אם יכול לעמוד על עצמו תפלתו תפלה ועד כמה אמר רב זביד עד פרסה,אמר רבי שמואל בר נחמני אמר רבי יונתן הנצרך לנקביו הרי זה לא יתפלל משום שנאמר (עמוס ד, יב) הכון לקראת אלהיך ישראל,ואמר רבי שמואל בר נחמני אמר רבי יונתן מ"ד (קהלת ד, יז) שמור רגלך כאשר תלך אל בית האלהים שמור עצמך שלא תחטא ואם תחטא הבא קרבן לפני וקרוב לשמוע (דברי חכמים) אמר רבא הוי קרוב לשמוע דברי חכמים שאם חוטאים מביאים קרבן ועושים תשובה מתת הכסילים זבח אל תהי ככסילים שחוטאים ומביאים קרבן ואין עושים תשובה,כי אינם יודעים לעשות רע אי הכי צדיקים נינהו אלא אל תהי ככסילים שחוטאים ומביאים קרבן ואינם יודעים אם על הטובה הם מביאים אם על הרעה הם מביאים אמר הקב"ה בין טוב לרע אינן מבחינים והם מביאים קרבן לפני,רב אשי ואיתימא רב חנינא בר פפא אמר שמור נקביך בשעה שאתה עומד בתפלה לפני.,תנו רבנן הנכנס לבית הכסא חולץ תפיליו ברחוק ד\' אמות ונכנס אמר רב אחא בר רב הונא אמר רב ששת לא שנו אלא בית הכסא קבוע אבל בית הכסא עראי חולץ ונפנה לאלתר וכשהוא יוצא מרחיק ד\' אמות ומניחן מפני שעשאו בית הכסא קבוע,איבעיא להו מהו שיכנס אדם בתפילין לבית הכסא קבוע להשתין מים רבינא שרי רב אדא בר מתנא אסר אתו שיילוה לרבא אמר להו אסור חיישינן שמא יפנה בהן ואמרי לה שמא יפיח בהן,תניא אידך הנכנס לבית הכסא קבוע חולץ תפיליו ברחוק ד\' אמות ומניחן בחלון הסמוך לרשות הרבים ונכנס וכשהוא יוצא מרחיק ד\' אמות ומניחן דברי בית שמאי ובית הלל אומרים אוחזן בידו ונכנס ר"ע אומר אוחזן בבגדו ונכנס,בבגדו ס"ד זימנין מישתלי להו ונפלי אלא אימא אוחזן בבגדו ובידו ונכנס,ומניחם בחורין הסמוכים לבית הכסא ולא יניחם בחורין הסמוכים לרשות הרבים שמא יטלו אותם עוברי דרכים ויבא לידי חשד,ומעשה בתלמיד אחד שהניח תפילין בחורין הסמוכים לרשות הרבים ובאת זונה אחת ונטלתן ובאת לבית המדרש ואמרה ראו מה נתן לי פלוני בשכרי כיון ששמע אותו תלמיד כך עלה לראש הגג ונפל ומת באותה שעה התקינו שיהא אוחזן בבגדו ובידו ונכנס,תנו רבנן בראשונה היו מניחין תפילין בחורין הסמוכין לבית הכסא ובאין עכברים ונוטלין אותן התקינו שיהו מניחין אותן בחלונות הסמוכות לרשות הרבים ובאין עוברי דרכים ונוטלין אותן התקינו שיהא אוחזן בידו ונכנס,אמר רבי מיאשא בריה דריב"ל הלכה גוללן כמין ספר ואוחזן בימינו כנגד לבו אמר רב יוסף בר מניומי אמר רב נחמן ובלבד שלא תהא רצועה יוצאת מתחת ידו טפח,אמר רבי יעקב בר אחא אמר רבי זירא לא שנו אלא שיש שהות ביום ללבשן אבל אין שהות ביום ללבשן עושה להן כמין כיס טפח ומניחן,אמר רבה בר בר חנה אמר רבי יוחנן ביום גוללן כמין ספר ומניחן בידו כנגד לבו ובלילה עושה להן כמין כיס טפח ומניחן,אמר אביי לא שנו אלא בכלי שהוא כליין אבל בכלי שאינו כליין אפילו פחות מטפח,אמר מר זוטרא ואיתימא רב אשי תדע שהרי פכין קטנים מצילין באהל המת,ואמר רבה בר בר חנה כי הוה אזלינן בתריה דרבי יוחנן כי הוה בעי למיעל לבית הכסא כי הוה נקיט ספרא דאגדתא הוה יהיב לן כי הוה נקיט תפילין לא הוה יהיב לן אמר הואיל ושרונהו רבנן'28a דלמא מעברין לך אמר לה לשתמש אינש יומא חדא בכסא דמוקרא ולמחר ליתבר אמרה ליה לית לך חיורתא ההוא יומא בר תמני סרי שני הוה אתרחיש ליה ניסא ואהדרו ליה תמני סרי דרי חיורתא היינו דקאמר ר\' אלעזר בן עזריה הרי אני כבן שבעים שנה ולא בן שבעים שנה,תנא אותו היום סלקוהו לשומר הפתח ונתנה להם רשות לתלמידים ליכנס שהיה ר"ג מכריז ואומר כל תלמיד שאין תוכו כברו לא יכנס לבית המדרש,ההוא יומא אתוספו כמה ספסלי א"ר יוחנן פליגי בה אבא יוסף בן דוסתאי ורבנן חד אמר אתוספו ארבע מאה ספסלי וחד אמר שבע מאה ספסלי הוה קא חלשא דעתיה דר"ג אמר דלמא ח"ו מנעתי תורה מישראל אחזו ליה בחלמיה חצבי חיורי דמליין קטמא ולא היא ההיא ליתובי דעתיה הוא דאחזו ליה,תנא עדיות בו ביום נשנית וכל היכא דאמרינן בו ביום ההוא יומא הוה ולא היתה הלכה שהיתה תלויה בבית המדרש שלא פירשוה ואף ר"ג לא מנע עצמו מבית המדרש אפילו שעה אחת,דתנן בו ביום בא יהודה גר עמוני לפניהם בבית המדרש אמר להם מה אני לבא בקהל,א"ל ר"ג אסור אתה לבא בקהל א"ל ר\' יהושע מותר אתה לבא בקהל א"ל ר"ג והלא כבר נאמר (דברים כג, ד) לא יבא עמוני ומואבי בקהל ה\' א"ל ר\' יהושע וכי עמון ומואב במקומן הן יושבין כבר עלה סנחריב מלך אשור ובלבל את כל האומות שנאמר (ישעיהו י, יג) ואסיר גבולות עמים ועתידותיהם שוסתי ואוריד כאביר יושבים וכל דפריש מרובא פריש,אמר לו ר"ג והלא כבר נאמר (ירמיהו מט, ו) ואחרי כן אשיב את שבות בני עמון נאם ה\' וכבר שבו,אמר לו ר\' יהושע והלא כבר נאמר (עמוס ט, יד) ושבתי את שבות עמי ישראל ועדיין לא שבו מיד התירוהו לבא בקהל,אר"ג הואיל והכי הוה איזיל ואפייסיה לר\' יהושע כי מטא לביתיה חזינהו לאשיתא דביתיה דמשחרן א"ל מכותלי ביתך אתה ניכר שפחמי אתה א"ל אוי לו לדור שאתה פרנסו שאי אתה יודע בצערן של ת"ח במה הם מתפרנסים ובמה הם נזונים,אמר לו נעניתי לך מחול לי לא אשגח ביה עשה בשביל כבוד אבא פייס,אמרו מאן ניזיל ולימא להו לרבנן אמר להו ההוא כובס אנא אזילנא שלח להו ר\' יהושע לבי מדרשא מאן דלביש מדא ילבש מדא ומאן דלא לביש מדא יימר ליה למאן דלביש מדא שלח מדך ואנא אלבשיה אמר להו ר"ע לרבנן טרוקו גלי דלא ליתו עבדי דר"ג ולצערו לרבנן,א"ר יהושע מוטב דאיקום ואיזיל אנא לגבייהו אתא טרף אבבא א"ל מזה בן מזה יזה ושאינו לא מזה ולא בן מזה יאמר למזה בן מזה מימיך מי מערה ואפרך אפר מקלה א"ל ר"ע רבי יהושע נתפייסת כלום עשינו אלא בשביל כבודך למחר אני ואתה נשכים לפתחו,אמרי היכי נעביד נעבריה גמירי מעלין בקדש ואין מורידין נדרוש מר חדא שבתא ומר חדא שבתא אתי לקנאויי אלא לדרוש ר"ג תלתא שבתי וראב"ע חדא שבתא והיינו דאמר מר שבת של מי היתה של ראב"ע היתה ואותו תלמיד ר\' שמעון בן יוחאי הוה:,ושל מוספין כל היום: א"ר יוחנן ונקרא פושע,ת"ר היו לפניו שתי תפלות אחת של מנחה ואחת של מוסף מתפלל של מנחה ואח"כ מתפלל של מוסף שזו תדירה וזו אינה תדירה ר\' יהודה אומר מתפלל של מוסף ואח"כ מתפלל של מנחה שזו מצוה עוברת וזו מצוה שאינה עוברת א"ר יוחנן הלכה מתפלל של מנחה ואח"כ מתפלל של מוסף,ר\' זירא כי הוה חליש מגירסיה הוה אזיל ויתיב אפתחא דבי ר\' נתן בר טובי אמר כי חלפי רבנן אז איקום מקמייהו ואקבל אגרא נפק אתא ר\' נתן בר טובי א"ל מאן אמר הלכה בי מדרשא א"ל הכי א"ר יוחנן אין הלכה כר\' יהודה דאמר מתפלל אדם של מוסף ואח"כ מתפלל של מנחה,א"ל רבי יוחנן אמרה אמר ליה אין תנא מיניה ארבעין זמנין א"ל חדא היא לך או חדת היא לך א"ל חדת היא לי משום דמספקא לי בר\' יהושע בן לוי:,אריב"ל כל המתפלל תפלה של מוספין לאחר שבע שעות לר\' יהודה עליו הכתוב אומר (צפניה ג, יח) נוגי ממועד אספתי ממך היו מאי משמע דהאי נוגי לישנא דתברא הוא כדמתרגם רב יוסף תברא אתי על שנאיהון דבית ישראל על דאחרו זמני מועדיא דבירושלים,א"ר אלעזר כל המתפלל תפלה של שחרית לאחר ארבע שעות לר\' יהודה עליו הכתוב אומר נוגי ממועד אספתי ממך היו מאי משמע דהאי נוגי לישנא דצערא הוא דכתיב (תהלים קיט, כח) דלפה נפשי מתוגה רב נחמן בר יצחק אמר מהכא (איכה א, ד) בתולותיה נוגות והיא מר לה 29a והשקיף בה שתים ושלש שעות ולא העלוהו,אמאי לא העלוהו והאמר רב יהודה אמר רב טעה בכל הברכות כלן אין מעלין אותו בברכת הצדוקים מעלין אותו חיישינן שמא מין הוא,שאני שמואל הקטן דאיהו תקנה,וניחוש דלמא הדר ביה אמר אביי גמירי טבא לא הוי בישא,ולא והכתיב (יחזקאל יח, כד) ובשוב צדיק מצדקתו ועשה עול ההוא רשע מעיקרו אבל צדיק מעיקרו לא,ולא והא תנן אל תאמין בעצמך עד יום מותך שהרי יוחנן כ"ג שמש בכהונה גדולה שמנים שנה ולבסוף נעשה צדוקי,אמר אביי הוא ינאי הוא יוחנן רבא אמר ינאי לחוד ויוחנן לחוד ינאי רשע מעיקרו ויוחנן צדיק מעיקרו הניחא לאביי אלא לרבא קשיא,אמר לך רבא צדיק מעיקרו נמי דלמא הדר ביה אי הכי אמאי לא אסקוהו,שאני שמואל הקטן דאתחיל בה דאמר רב יהודה אמר רב ואיתימא רבי יהושע בן לוי לא שנו אלא שלא התחיל בה אבל התחיל בה גומרה:,הני שבע דשבתא כנגד מי א"ר חלפתא בן שאול כנגד שבעה קולות שאמר דוד על המים,הני תשע דר"ה כנגד מי א"ר יצחק דמן קרטיגנין כנגד תשעה אזכרות שאמרה חנה בתפלתה דאמר מר בראש השנה נפקדה שרה רחל וחנה,הני עשרים וארבע דתעניתא כנגד מי א"ר חלבו כנגד כ"ד רננות שאמר שלמה בשעה שהכניס ארון לבית קדשי הקדשים אי הכי כל יומא נמי נמרינהו אימת אמרינהו שלמה ביומא דרחמי אנן נמי ביומא דרחמי אמרי להו:,רבי יהושע אומר מעין שמנה עשרה: מאי מעין שמנה עשרה רב אמר מעין כל ברכה וברכה ושמואל אמר הביננו ה\' אלהינו לדעת דרכיך ומול את לבבנו ליראתך ותסלח לנו להיות גאולים ורחקנו ממכאובינו ודשננו בנאות ארצך ונפוצותינו מארבע תקבץ והתועים על דעתך ישפטו ועל הרשעים תניף ידיך וישמחו צדיקים בבנין עירך ובתקון היכלך ובצמיחת קרן לדוד עבדך ובעריכת נר לבן ישי משיחך טרם נקרא אתה תענה ברוך אתה ה\' שומע תפלה,לייט עלה אביי אמאן דמצלי הביננו,אמר רב נחמן אמר שמואל כל השנה כולה מתפלל אדם הביננו חוץ ממוצאי שבת וממוצאי ימים טובים מפני שצריך לומר הבדלה בחונן הדעת,מתקיף לה רבה בר שמואל ונימרה ברכה רביעית בפני עצמה מי לא תנן ר"ע אומר אומרה ברכה רביעית בפני עצמה ר\' אליעזר אומר בהודאה,אטו כל השנה כולה מי עבדינן כר\' עקיבא דהשתא נמי נעביד כל השנה כולה מאי טעמא לא עבדינן כר"ע תמני סרי תקון תשסרי לא תקון הכא נמי שבע תקון תמני לא תקון,מתקיף לה מר זוטרא ונכללה מכלל הביננו ה\' אלהינו המבדיל בין קדש לחול קשיא:,אמר רב ביבי בר אביי כל השנה כולה מתפלל אדם הביננו חוץ מימות הגשמים מפני שצריך לומר שאלה בברכת השנים מתקיף לה מר זוטרא ונכללה מכלל ודשננו בנאות ארצך ותן טל ומטר,אתי לאטרודי אי הכי הבדלה בחונן הדעת נמי אתי לאטרודי,אמרי התם כיון דאתיא בתחלת צלותא לא מטריד הכא כיון דאתיא באמצע צלותא מטריד,מתקיף לה רב אשי ונימרה בשומע תפלה דא"ר תנחום אמר רב אסי טעה ולא הזכיר גבורות גשמים בתחיית המתים מחזירין אותו שאלה בברכת השנים אין מחזירין אותו מפני שיכול לאומרה בשומע תפלה והבדלה בחונן הדעת אין מחזירין אותו מפני שיכול לאומרה על הכוס טעה שאני:,גופא א"ר תנחום אמר רב אסי טעה ולא הזכיר גבורות גשמים בתחיית המתים מחזירין אותו שאלה בברכת השנים אין מחזירין אותו מפני שיכול לאומרה בשומע תפלה והבדלה בחונן הדעת אין מחזירין אותו מפני שיכול לאומרה על הכוס,מיתיבי טעה ולא הזכיר גבורות גשמים בתחיית המתים מחזירין אותו שאלה בברכת השנים מחזירין אותו והבדלה בחונן הדעת אין מחזירין אותו מפני שיכול לאומרה על הכוס,ל"ק הא ביחיד הא בצבור,בצבור מ"ט לא משום דשמעה משליח צבור אי הכי האי מפני שיכול לאומרה בשומע תפלה מפני ששומע משליח צבור מיבעי ליה,אלא אידי ואידי ביחיד ול"ק הא דאדכר קודם שומע תפלה 34b כהן גדול בסוף כל ברכה וברכה והמלך תחלת כל ברכה וברכה וסוף כל ברכה וברכה,אמר רבי יצחק בר נחמני לדידי מפרשא לי מיניה דריב"ל הדיוט כמו שאמרנו כהן גדול תחלת כל ברכה וברכה המלך כיון שכרע שוב אינו זוקף שנאמר (מלכים א ח, נד) ויהי ככלות שלמה להתפלל וגו\' קם מלפני מזבח ה\' מכרוע על ברכיו:,ת"ר קידה על אפים שנאמר (מלכים א א, לא) ותקד בת שבע אפים ארץ כריעה על ברכים שנאמר מכרוע על ברכיו השתחואה זו פשוט ידים ורגלים שנאמר (בראשית לז, י) הבא נבא אני ואמך ואחיך להשתחות לך ארצה,אמר רב חייא בריה דרב הונא חזינא להו לאביי ורבא דמצלו אצלויי,תני חדא הכורע בהודאה הרי זה משובח ותניא אידך הרי זה מגונה,לא קשיא הא בתחלה הא לבסוף,רבא כרע בהודאה תחלה וסוף אמרי ליה רבנן אמאי קא עביד מר הכי אמר להו חזינא לרב נחמן דכרע וחזינא ליה לרב ששת דקא עבד הכי,והתניא הכורע בהודאה הרי זה מגונה,ההיא בהודאה שבהלל,והתניא הכורע בהודאה ובהודאה של הלל הרי זה מגונה,כי תניא ההיא בהודאה דברכת המזון:,40b אבל היכא דכי שקלת ליה לפירי ליתיה לגווזא דהדר מפיק לא מברכינן עליה בורא פרי העץ אלא בפה"א:,ועל כולן אם אמר שהכל וכו\': אתמר רב הונא אמר חוץ מן הפת ומן היין ורבי יוחנן אמר אפי\' פת ויין,נימא כתנאי ראה פת ואמר כמה נאה פת זו ברוך המקום שבראה יצא ראה תאנה ואמר כמה נאה תאנה זו ברוך המקום שבראה יצא דברי ר\' מאיר ר\' יוסי אומר כל המשנה ממטבע שטבעו חכמים בברכות לא יצא ידי חובתו נימא רב הונא דאמר כר\' יוסי ור\' יוחנן דאמר כר\' מאיר,אמר לך רב הונא אנא דאמרי אפי\' לר\' מאיר עד כאן לא קאמר ר\' מאיר התם אלא היכא דקא מדכר שמיה דפת אבל היכא דלא קא מדכר שמיה דפת אפילו ר\' מאיר מודה,ור\' יוחנן אמר לך אנא דאמרי אפילו לרבי יוסי עד כאן לא קאמר ר\' יוסי התם אלא משום דקאמר ברכה דלא תקינו רבנן אבל אמר שהכל נהיה בדברו דתקינו רבנן אפילו ר\' יוסי מודה,בנימין רעיא כרך ריפתא ואמר בריך מריה דהאי פיתא אמר רב יצא והאמר רב כל ברכה שאין בה הזכרת השם אינה ברכה דאמר בריך רחמנא מריה דהאי פיתא,והא בעינן שלש ברכות מאי יצא דקאמר רב נמי יצא ידי ברכה ראשונה,מאי קמשמע לן אע"ג דאמרה בלשון חול,תנינא ואלו נאמרים בכל לשון פרשת סוטה וידוי מעשר וקריאת שמע ותפלה וברכת המזון אצטריך סד"א הני מילי דאמרה בלשון חול כי היכי דתקינו רבנן בלשון קדש אבל לא אמרה בלשון חול כי היכי דתקינו רבנן בלשון קדש אימא לא קמ"ל:,גופא אמר רב כל ברכה שאין בה הזכרת השם אינה ברכה ורבי יוחנן אמר כל ברכה שאין בה מלכות אינה ברכה אמר אביי כוותיה דרב מסתברא דתניא (דברים כו, יג) לא עברתי ממצותיך ולא שכחתי לא עברתי מלברכך ולא שכחתי מלהזכיר שמך עליו ואילו מלכות לא קתני,ור\' יוחנן תני ולא שכחתי מלהזכיר שמך ומלכותך עליו:,63a ואימא הר הבית דאסור במנעל לילפא ממנעל אבל (ב"ה) דשרי במנעל אדיליף ממנעל ולהיתר נילף מקפנדריא ולאסור,אלא אמר רבא כי ביתו מה ביתו אקפנדריא קפיד אינש ארקיקה ומנעל לא קפיד אינש אף ב"ה קפנדריא הוא דאסור רקיקה ומנעל שרי:,כל חותמי ברכות שבמקדש וכו\':,כל כך למה לפי שאין עונין אמן במקדש ומנין שאין עונין אמן במקדש שנאמר (נחמיה ט, ה) קומו ברכו את ה\' אלהיכם מן העולם עד העולם ואומר (נחמיה ט, ה) ויברכו (את) שם כבודך ומרומם על כל ברכה ותהלה,יכול כל הברכות כולן תהא להן תהלה אחת ת"ל ומרומם על כל ברכה ותהלה על כל ברכה וברכה תן לו תהלה:,התקינו שיהא אדם שואל בשלום חברו וכו\': מאי ואומר,וכי תימא בעז מדעתיה דנפשיה קאמר ת"ש (שופטים ו, יב) ה\' עמך גבור החיל וכי תימא מלאך הוא דקאמר ליה לגדעון ת"ש (משלי כג, כב) אל תבוז כי זקנה אמך,ואומר (תהלים קיט, קכו) עת לעשות לה\' הפרו תורתך אמר רבא האי קרא מרישיה לסיפיה מדריש מסיפיה לרישיה מדריש,מרישיה לסיפיה מדריש עת לעשות לה\' מאי טעם משום הפרו תורתך מסיפיה לרישיה מדריש הפרו תורתך מ"ט משום עת לעשות לה\',תניא הלל הזקן אומר בשעת המכניסין פזר בשעת המפזרים כנס ואם ראית דור שהתורה חביבה עליו פזר שנאמר (משלי יא, כד) יש מפזר ונוסף עוד ואם ראית דור שאין התורה חביבה עליו כנס שנא\' עת לעשות לה\' הפרו תורתך,דרש בר קפרא זלת קבוץ קנה מינה באתר דלית גבר תמן הוי גבר אמר אביי ש"מ באתר דאית גבר תמן לא תהוי גבר,פשיטא לא נצרכה אלא בששניהם שוין,דרש בר קפרא איזוהי פרשה קטנה שכל גופי תורה תלוין בה (משלי ג, ו) בכל דרכיך דעהו והוא יישר ארחותיך אמר רבא אפילו לדבר עבירה,דרש בר קפרא לעולם ילמד אדם את בנו אומנות נקיה וקלה מה היא אמר רב חסדא מחטא דתלמיותא:,תניא ר\' אומר לעולם אל ירבה אדם רעים בתוך ביתו שנא\' (משלי יח, כד) איש רעים להתרועע,תניא ר\' אומר אל ימנה אדם אפטרופוס בתוך ביתו שאלמלי לא מינה פוטיפר את יוסף אפטרופוס בתוך ביתו לא בא לאותו דבר,תניא ר\' אומר למה נסמכה פרשת נזיר לפרשת סוטה לומר לך שכל הרואה סוטה בקלקולה יזיר עצמו מן היין,אמר חזקיה בריה דר\' פרנך אמר רבי יוחנן למה נסמכה פרשת סוטה לפרשת תרומות ומעשרות לומר לך כל שיש לו תרומות ומעשרות ואינו נותן לכהן סוף נצרך לכהן על ידי אשתו שנאמר (במדבר ה, י) ואיש את קדשיו לו יהיו וסמיך ליה איש איש כי תשטה אשתו וכתיב והביא האיש את אשתו וגו\' ולא עוד אלא סוף שנצרך להן שנאמר ואיש את קדשיו לו יהיו,אמר רב נחמן בר יצחק ואם נתנן סוף מתעשר שנאמר (במדבר ה, י) איש אשר יתן לכהן לו יהיה לו יהיה ממון הרבה,א"ר הונא בר ברכיה משום רבי אלעזר הקפר כל המשתף שם שמים בצערו כופלין לו פרנסתו שנאמר (איוב כב, כה) והיה שדי בצריך וכסף תועפות לך,ר\' שמואל בר נחמני אמר פרנסתו מעופפת לו כצפור שנאמר וכסף תועפות לך,א"ר טבי א"ר יאשיה כל המרפה עצמו מדברי תורה אין בו כח לעמוד ביום צרה שנאמר (משלי כד, י) התרפית ביום צרה צר כחכה א"ר אמי בר מתנה אמר שמואל ואפילו מצוה אחת שנאמר התרפית מכל מקום,אמר רב ספרא ר\' אבהו הוה משתעי כשירד חנינא בן אחי רבי יהושע לגולה היה מעבר שנים וקובע חדשים בחוצה לארץ,שגרו אחריו שני ת"ח רבי יוסי בן כיפר ובן בנו של זכריה בן קבוטל כיון שראה אותם אמר להם למה באתם אמרו ליה ללמוד תורה באנו הכריז עליהם אנשים הללו גדולי הדור הם ואבותיהם שמשו בבית המקדש כאותה ששנינו זכריה בן קבוטל אומר הרבה פעמים קריתי לפניו בספר דניאל,התחיל הוא מטמא והם מטהרים הוא אוסר והם מתירים הכריז עליהם אנשים הללו של שוא הם של תהו הם אמרו לו כבר בנית ואי אתה יכול לסתור כבר גדרת ואי אתה יכול לפרוץ,אמר להם מפני מה אני מטמא ואתם מטהרים אני אוסר ואתם מתירים אמרו לו מפני שאתה מעבר שנים וקובע חדשים בחו"ל,אמר להם והלא עקיבא בן יוסף היה מעבר שנים וקובע חדשים בחו"ל אמרו לו הנח רבי עקיבא שלא הניח כמותו בארץ ישראל א"ל אף אני לא הנחתי כמותי בא"י אמרו לו גדיים שהנחת נעשו תישים בעלי קרנים והם שגרונו אצלך וכן אמרו לנו לכו ואמרו לו בשמנו אם שומע מוטב ואם לאו יהא בנדוי 63b ואמרו לאחינו שבגולה אם שומעין מוטב ואם לאו יעלו להר אחיה יבנה מזבח חנניה ינגן בכנור ויכפרו כולם ויאמרו אין להם חלק באלהי ישראל,מיד געו כל העם בבכיה ואמרו חס ושלום יש לנו חלק באלהי ישראל,וכל כך למה משום שנאמר (ישעיהו ב, ג) כי מציון תצא תורה ודבר ה\' מירושלים,בשלמא הוא מטהר והם מטמאין לחומרא אלא הוא מטמא והם מטהרין היכי הוי והא תניא חכם שטמא אין חברו רשאי לטהר אסר אין חברו רשאי להתיר קסברי כי היכי דלא נגררו בתריה:,תנו רבנן כשנכנסו רבותינו לכרם ביבנה היו שם רבי יהודה ורבי יוסי ור\' נחמיה ור\' אליעזר בנו של רבי יוסי הגלילי פתחו כולם בכבוד אכסניא ודרשו,פתח רבי יהודה ראש המדברים בכל מקום בכבוד תורה ודרש (שמות לג, ז) ומשה יקח את האהל ונטה לו מחוץ למחנה והלא דברים קל וחומר ומה ארון ה\' שלא היה מרוחק אלא שנים עשר מיל אמרה תורה (שמות לג, ז) והיה כל מבקש ה\' יצא אל אהל מועד תלמידי חכמים שהולכים מעיר לעיר וממדינה למדינה ללמוד תורה על אחת כמה וכמה,(שמות לג, יא) ודבר ה\' אל משה פנים אל פנים אמר ר\' יצחק אמר לו הקדוש ברוך הוא למשה משה אני ואתה נסביר פנים בהלכה איכא דאמרי כך אמר לו הקדוש ברוך הוא למשה כשם שאני הסברתי לך פנים כך אתה הסבר פנים לישראל והחזר האהל למקומו,(שמות לג, יא) ושב אל המחנה וגו\' אמר רבי אבהו אמר לו הקדוש ברוך הוא למשה עכשו יאמרו הרב בכעס ותלמיד בכעס ישראל מה תהא עליהם אם אתה מחזיר האהל למקומו מוטב ואם לאו יהושע בן נון תלמידך משרת תחתיך,והיינו דכתיב ושב אל המחנה אמר רבא אף על פי כן לא יצא הדבר לבטלה שנאמר (שמות לג, יא) ומשרתו יהושע בן נון נער לא ימיש מתוך האהל:,ועוד פתח ר\' יהודה בכבוד תורה ודרש (דברים כז, ט) הסכת ושמע ישראל היום הזה נהיית לעם וכי אותו היום נתנה תורה לישראל והלא אותו יום סוף ארבעים שנה היה אלא ללמדך שחביבה תורה על לומדיה בכל יום ויום כיום שנתנה מהר סיני,אמר ר\' תנחום בריה דר\' חייא איש כפר עכו תדע שהרי אדם קורא קריאת שמע שחרית וערבית וערב אחד אינו קורא דומה כמי שלא קרא קריאת שמע מעולם,הסכת עשו כתות כתות ועסקו בתורה לפי שאין התורה נקנית אלא בחבורה כדר\' יוסי ברבי חנינא דאמר ר\' יוסי ברבי חנינא מאי דכתיב (ירמיהו נ, לו) חרב (על) הבדים ונואלו חרב על שונאיהם של תלמידי חכמים שיושבים בד בבד ועוסקים בתורה ולא עוד אלא שמטפשים כתיב הכא ונואלו וכתיב התם (במדבר יב, יא) אשר נואלנו ולא עוד אלא שחוטאים שנאמר ואשר חטאנו,איבעית אימא מהכא (ישעיהו יט, יג) נואלו שרי צוען,דבר אחר הסכת ושמע ישראל כתתו עצמכם על דברי תורה כדאמר ריש לקיש דאמר ריש לקיש מנין שאין דברי תורה מתקיימין אלא במי שממית עצמו עליה שנאמר (במדבר יט, יד) זאת התורה אדם כי ימות באהל,דבר אחר הסכת ושמע ישראל הס ואחר כך כתת כדרבא דאמר רבא לעולם ילמוד אדם תורה ואחר כך יהגה,אמרי דבי ר\' ינאי מאי דכתיב (משלי ל, לג) כי מיץ חלב יוציא חמאה ומיץ אף יוציא דם ומיץ אפים יוציא ריב,במי אתה מוצא חמאה של תורה במי שמקיא חלב שינק משדי אמו עליה,ומיץ אף יוציא דם כל תלמיד שכועס עליו רבו פעם ראשונה ושותק זוכה להבחין בין דם טמא לדם טהור,ומיץ אפים יוציא ריב כל תלמיד שכועס עליו רבו פעם ראשונה ושניה ושותק זוכה להבחין בין דיני ממונות לדיני נפשות דתנן ר\' ישמעאל אומר הרוצה שיתחכם יעסוק בדיני ממונות שאין לך מקצוע בתורה יותר מהן שהן כמעין נובע,אמר ר\' שמואל בר נחמני מאי דכתיב (משלי ל, לב) אם נבלת בהתנשא ואם זמות יד לפה כל המנבל עצמו על דברי תורה סופו להתנשא ואם זמם יד לפה:,פתח ר\' נחמיה בכבוד אכסניא ודרש מאי דכתיב (שמואל א טו, ו) ויאמר שאול אל הקיני לכו סורו רדו מתוך עמלקי פן אוסיפך עמו ואתה עשיתה חסד עם כל בני ישראל והלא דברים קל וחומר ומה יתרו שלא קרב את משה אלא לכבוד עצמו כך המארח תלמיד חכם בתוך ביתו ומאכילו ומשקהו ומהנהו מנכסיו על אחת כמה וכמה:,פתח ר\' יוסי בכבוד אכסניא ודרש (דברים כג, ח) לא תתעב אדומי כי אחיך הוא לא תתעב מצרי כי גר היית בארצו והלא דברים קל וחומר ומה מצריים שלא קרבו את ישראל אלא לצורך עצמן שנאמר (בראשית מז, ו) ואם ידעת ויש בם אנשי חיל ושמתם שרי מקנה על אשר לי כך המארח תלמיד חכם בתוך ביתו ומאכילו ומשקהו ומהנהו מנכסיו על אחת כמה וכמה:,פתח ר\' אליעזר בנו של ר\' יוסי הגלילי בכבוד אכסניא ודרש (שמואל ב ו, יא) ויברך ה\' את עובד אדום (הגתי) בעבור ארון האלהים והלא דברים ק"ו ומה ארון שלא אכל ושתה אלא כבד ורבץ לפניו כך המארח תלמיד חכם בתוך ביתו ומאכילו ומשקהו ומהנהו מנכסיו עאכ"ו,מאי היא ברכה שברכו אמר רב יהודה בר זבידא זו חמות וח\' כלותיה שילדו ששה ששה בכרס אחד ' None | 23a One Sage held that, as a rule, if one interrupted his prayer and delayed continuing his prayer for an interval sufficient to complete the entire prayer, he returns to the beginning of the prayer. And one Sage held: He returns to the place in the prayer where he stopped.,Rejecting this possibility, Rav Ashi said: If that was the crux of their dispute, they should have discussed the element of: If he delayed, and: If he did not delay. Nowhere in their dispute do they mention the matter of how long the delay was for. Rather, everyone, both Rav Ḥisda and Rav Hamnuna, agrees that if one delayed continuing his prayer for an interval sufficient to complete the entire prayer, he returns to the beginning of the prayer. And there, in the dispute under discussion, they disagree with regard to one who did not delay that long. The dispute centers on the status of the one praying in this particular case. As one Sage holds that since he evidently needed to urinate before starting his prayer, he is a man who was disqualified, and unfit for prayer, and his prayer is not a valid prayer; therefore he must repeat it in its entirety. And one Sage holds he is a man who was fit for prayer and his prayer is a valid prayer.,The Sages taught in a baraita: One who needs to relieve himself may not pray, and if he prayed, his prayer is an abomination. Rav Zevid and some say Rav Yehuda said in qualifying this statement: They only taught this halakha in a case where one cannot restrain himself. But, if he can restrain himself, his prayer is a valid prayer as he is not tarnished by his need to relieve himself.,The Gemara asks: And for how long must he be able to restrain himself? Rav Sheshet said: For as long as it takes to walk one parasang. Some teach this halakha directly on what was taught in the baraita: In what case is this statement said? Where he is unable to restrain himself, but if he is able to restrain himself, his prayer is a valid prayer. And for how long? Rav Zevid said: For as long as it takes to walk one parasang.,Rabbi Shmuel bar Naḥmani said that Rabbi Yonatan said: One who needs to relieve himself may not pray, because it is stated: “Prepare to greet your God, O Israel” (Amos 4:12), and one must clear his mind of all distractions to prepare to receive the Lord during prayer.,In this context, the Gemara cites an additional statement, which Rabbi Shmuel bar Naḥmani said that Rabbi Yonatan said: What is the meaning of that which is written: “Guard your foot when you go to the house of God, and prepare to listen; it is better than when fools offer sacrifices, as they know not to do evil” (Ecclesiastes 4:17)? It means: When you enter the house of the Lord, guard yourself from transgression, and if you commit a transgression, bring a sacrifice before Me in atonement. The verse continues: “And draw near and listen to the words of the wise.” Rava said: Be prepared to hearken to the words of the wise, who, if they commit a transgression, they bring a sacrifice and repent. He interprets the next part of the verse: “It is better than when fools give sacrifices,” that one should not act like the fools who commit a transgression and bring a sacrifice but do not repent.,Regarding the end of the verse: “As they know not to do evil,” the Gemara asks: If so, they are righteous. Rather it must be understood: Do not be like the fools who commit a transgression and bring a sacrifice, but are unaware whether they are bringing it as a thanks-offering for the good, or as an offering of atonement for the evil. This is the meaning of the verse: “As they know not to do evil”; they know not if and when their actions are evil. With regard to those individuals, the Holy One, Blessed be He, said: They cannot distinguish between good and evil and yet they bring a sacrifice before me?,Rav Ashi and some say Rabbi Ḥanina bar Pappa said: Mind your orifices when you stand before me in prayer.,The Sages taught: One who enters a bathroom must remove his phylacteries at a distance of four cubits and enter. Rav Aḥa bar Rav Huna said that Rav Sheshet said: This was only taught with regard to one entering a regular bathroom, but one who enters a makeshift bathroom may remove his phylacteries and defecate immediately. But when one exits from a makeshift bathroom, he must distance himself four cubits before donning his phylacteries because he has now rendered that place a regular bathroom.,A dilemma was raised before the Sages in the yeshiva: What is the halakha; may one enter a regular bathroom wearing his phylacteries in order to urinate? The Sages disagreed: Ravina permitted to do so while Rav Adda bar Mattana prohibited it. They came and asked this of Rava. He said to them: It is forbidden because we are concerned lest he will come to defecate with them still on. Others say that this halakha is because we are concerned that, since he is already in the bathroom, he might forget that his phylacteries are on his head and will break wind with them still on him.,It was taught in another baraita: One who enters a regular bathroom must remove his phylacteries at a distance of four cubits, place them in the window in the wall of the bathroom adjacent to the public domain, and then enter. And when he exits, he must distance himself four cubits before donning them. This is the statement of Beit Shammai. Beit Hillel say: He must remove his phylacteries but he holds them in his hand and enters. Rabbi Akiva says: He holds them in his garment and enters.,The Gemara wonders: Does it enter your mind to say in his garment? There is room for concern because sometimes he forgets them and they fall. Rather, say: He holds them with his garment and in his hand and enters the bathroom. He holds the phylacteries in his hand and covers it with the garment.,It was established in the baraita: And if there is room to place them, he places them in the holes adjacent to the bathroom, but he does not place them in the holes adjacent to the public domain, lest the phylacteries will be taken by passersby and he will come to be suspect.,And an incident occurred involving a student who placed his phylacteries in the holes adjacent to the public domain, and a prostitute passed by and took the phylacteries. She came to the study hall and said: See what so-and-so gave me as my payment. When that student heard this, he ascended to the rooftop and fell and died. At that moment they instituted that one should hold them with his garment and in his hand and enter to avoid situations of that kind.,The Sages taught in a baraita on this topic: At first, they would place the phylacteries in the holes adjacent to the bathroom, and mice would come and take them or gnaw upon them. Therefore, they instituted that they should place them in the holes adjacent to the public domain, where there were no mice. However, passersby would come and take the phylacteries. Ultimately, they instituted that one should hold the phylacteries in his hand and enter.,On this topic, Rabbi Meyasha, son of Rabbi Yehoshua ben Levi, said: The halakha in this case is that one rolls up the phylacteries in their straps like a scroll, and holds them in his hand opposite his heart. Rav Yosef bar Manyumi said that Rav Naḥman said: This is provided that the strap of the phylacteries does not emerge more than a handbreadth below his hand.,Rabbi Ya’akov bar Aḥa said that Rabbi Zeira said: It was only taught that one rolls up his phylacteries when there is still time left in the day to don them. If there is not time left in the day to don them before nightfall, when phylacteries are not donned, he makes a one-handbreadth pouch of sorts for them and he places them in it.,Similarly, Rabba bar bar Ḥana said that Rabbi Yoḥa said: During the day one rolls up the phylacteries like a scroll and places them in his hand opposite his heart, and at night he makes a one-handbreadth pouch of sorts for them and he places them in it.,Abaye said: They only taught that it must be a one-handbreadth pouch with regard to a vessel that is the phylacteries’ regular vessel, but in a vessel that is not their regular vessel, he may place the phylacteries in it, even if it is less than a handbreadth.,Mar Zutra and, some say, Rav Ashi, said as proof for that distinction: The laws of impurity state that only a space of at least a handbreadth can serve as a barrier to prevent the spread of impurity imparted by a corpse. Nevertheless, small sealed vessels less than a handbreadth in size protect their contents from ritual impurity even if they are inside a tent over a corpse. This proves that even a space smaller than a handbreadth can serve as a barrier before impurity.,Rabba bar bar Ḥana said: When we would walk after Rabbi Yoḥa, we would see that when he sought to enter the bathroom while holding a book of aggada, he would give it to us. When he was holding phylacteries, he would not give them to us, as he said: Since the Sages permitted to hold them,'28a There is room for concern. Perhaps they will remove you from office just as they removed Rabban Gamliel. He said to her, based on the folk saying: Let a person use an expensive goblet one day and let it break tomorrow. In other words, one should take advantage of an opportunity that presents itself and he need not concern himself whether or not it will last. She said to him: You have no white hair, and it is inappropriate for one so young to head the Sages. The Gemara relates: That day, he was eighteen years old, a miracle transpired for him and eighteen rows of hair turned white. The Gemara comments: That explains that which Rabbi Elazar ben Azarya said: I am as one who is seventy years old and he did not say: I am seventy years old, because he looked older than he actually was.,It was taught: On that day that they removed Rabban Gamliel from his position and appointed Rabbi Elazar ben Azarya in his place, there was also a fundamental change in the general approach of the study hall as they dismissed the guard at the door and permission was granted to the students to enter. Instead of Rabban Gamliel’s selective approach that asserted that the students must be screened before accepting them into the study hall, the new approach asserted that anyone who seeks to study should be given opportunity to do so. As Rabban Gamliel would proclaim and say: Any student whose inside, his thoughts and feelings, are not like his outside, i.e., his conduct and his character traits are lacking, will not enter the study hall.,The Gemara relates: On that day several benches were added to the study hall to accommodate the numerous students. Rabbi Yoḥa said: Abba Yosef ben Dostai and the Rabbis disputed this matter. One said: Four hundred benches were added to the study hall. And one said: Seven hundred benches were added to the study hall. When he saw the tremendous growth in the number of students, Rabban Gamliel was disheartened. He said: Perhaps, Heaven forbid, I prevented Israel from engaging in Torah study. They showed him in his dream white jugs filled with ashes alluding to the fact that the additional students were worthless idlers. The Gemara comments: That is not the case, but that dream was shown to him to ease his mind so that he would not feel bad.,It was taught: There is a tradition that tractate Eduyyot was taught that day. And everywhere in the Mishna or in a baraita that they say: On that day, it is referring to that day. There was no halakha whose ruling was pending in the study hall that they did not explain and arrive at a practical halakhic conclusion. And even Rabban Gamliel did not avoid the study hall for even one moment, as he held no grudge against those who removed him from office and he participated in the halakhic discourse in the study hall as one of the Sages.,As we learned in a mishna: On that day, Yehuda, the Ammonite convert, came before the students in the study hall and he said to them: What is my legal status in terms of entering into the congregation of Israel, i.e., to marry a Jewish woman?,Rabban Gamliel said to him: You are forbidden to enter into the congregation. Rabbi Yehoshua said to him: You are permitted to enter into the congregation. Rabban Gamliel said to Rabbi Yehoshua: Wasn’t it already stated: “An Ammonite and a Moabite shall not enter into the congregation of the Lord; even to the tenth generation shall none of them enter into the congregation of the Lord forever” (Deuteronomy 23:4)? How can you permit him to enter the congregation? Rabbi Yehoshua said to Rabban Gamliel: Do Ammon and Moab reside in their place? Sennacherib already came and, through his policy of population transfer, scrambled all the nations and settled other nations in place of Ammon. Consequently, the current residents of Ammon and Moab are not ethnic Ammonites and Moabites, as it is stated in reference to Sennacherib: “I have removed the bounds of the peoples, and have robbed their treasures, and have brought down as one mighty the inhabitants” (Isaiah 10:13). And although it is conceivable that this particular convert is an ethnic Ammonite, nevertheless, there is no need for concern due to the halakhic principle: Anything that parts from a group parts from the majority, and the assumption is that he is from the majority of nations whose members are permitted to enter the congregation.,Rabban Gamliel said to Rabbi Yehoshua: But wasn’t it already stated: “But afterward I will bring back the captivity of the children of Ammon, says the Lord” (Jeremiah 49:6) and they have already returned to their land? Therefore, he is an ethnic Ammonite and he may not convert.,Rabbi Yehoshua said to Rabban Gamliel: That is no proof. Wasn’t it already stated in another prophecy: “And I will turn the captivity of My people Israel and they shall build the waste cities, and inhabit them; and they shall plant vineyards, and drink the wine thereof; they shall also make gardens, and eat the fruit of them” (Amos 9:14), and they have not yet returned? In rendering the ruling, only proven facts may be taken into consideration. They immediately permitted him to enter the congregation. This proves that Rabban Gamliel did not absent himself from the study hall that day and participated in the halakhic discourse.,Rabban Gamliel said to himself: Since this is the situation, that the people are following Rabbi Yehoshua, apparently he was right. Therefore, it would be appropriate for me to go and appease Rabbi Yehoshua. When he reached Rabbi Yehoshua’s house, he saw that the walls of his house were black. Rabban Gamliel said to Rabbi Yehoshua in wonderment: From the walls of your house it is apparent that you are a blacksmith, as until then he had no idea that Rabbi Yehoshua was forced to engage in that arduous trade in order to make a living. Rabbi Yehoshua said to him: Woe unto a generation that you are its leader as you are unaware of the difficulties of Torah scholars, how they make a living and how they feed themselves.,Rabban Gamliel said to him: I insulted you, forgive me. Rabbi Yehoshua paid him no attention and did not forgive him. He asked him again: Do it in deference to my father, Rabban Shimon ben Gamliel, who was one of the leaders of Israel at the time of the destruction of the Temple. He was appeased.,Now that Rabbi Yehoshua was no longer offended, it was only natural that Rabban Gamliel would be restored to his position. They said: Who will go and inform the Sages? Apparently, they were not eager to carry out the mission that would undo the previous actions and remove Rabbi Elazar ben Azarya from his position as Nasi. This launderer said to them: I will go. Rabbi Yehoshua sent to the Sages to the study hall: The one who wears the uniform will continue to wear the uniform, the original Nasi will remain in his position so that the one who did not wear the uniform will not say to the one who wears the uniform, remove your uniform and I will wear it. Apparently, the Sages believed that this emissary was dispatched at the initiative of Rabban Gamliel and they ignored him. Rabbi Akiva said to the Sages: Lock the gates so that Rabban Gamliel’s servants will not come and disturb the Sages.,When he heard what happened, Rabbi Yehoshua said: It is best if I go to them. He came and knocked on the door. He said to them with a slight variation: One who sprinkles pure water on those who are ritually impure, son of one who sprinkles water shall continue to sprinkle water. And it is inappropriate that he who is neither one who sprinkles nor son of one who sprinkles will say to one who sprinkles son of one who sprinkles: Your water is cave water and not the running water required to purify one exposed to ritual impurity imparted by a corpse and your ashes are burnt ashes and not the ashes of a red heifer. Rabbi Akiva said to him: Rabbi Yehoshua, have you been appeased? Everything we did was to defend your honor. If you have forgiven him, none of us is opposed. Early tomorrow you and I will go to Rabban Gamliel’s doorway and offer to restore him to his position as Nasi.,The question arose what to do with Rabbi Elazar ben Azarya? They said: What shall we do? Remove him from his position. That is inappropriate as we learned a halakha through tradition: One elevates to a higher level of sanctity and does not downgrade. Therefore, one who was the Nasi of the Sanhedrin cannot be demoted. Let one Sage lecture one week and the other Sage one week, they will come to be jealous one of another, as they will be forced to appoint one as the acting head of the Sanhedrin. Rather, Rabban Gamliel will lecture three weeks and Rabbi Elazar ben Azarya will lecture as head of the yeshiva one week. That arrangement was adopted and that is the explanation of the exchange in tractate Ḥagiga: Whose week was it? It was the week of Rabbi Elazar ben Azarya. One final detail: That student who asked the original question that sparked this entire incident was Rabbi Shimon ben Yoḥai.,We learned in the mishna: And the additional prayer may be recited all day. Rabbi Yoḥa said: Nevertheless, one who postpones his prayer excessively is called negligent.,The Rabbis taught in a baraita: If the obligation to recite two prayers was before him, one, the afternoon prayer and one, the additional prayer, he recites the afternoon prayer first and the additional prayer thereafter, because this, the afternoon prayer, is recited on a frequent basis, and this one, the additional prayer, is recited on a relatively infrequent basis. Rabbi Yehuda says: He recites the additional prayer first and the afternoon prayer thereafter, because this, the additional prayer, is a mitzva whose time soon elapses, as it may only be recited until the seventh hour and this, the afternoon prayer, is a mitzva whose time does not soon elapse as one may recite it until the midpoint of the afternoon. Rabbi Yoḥa said: The halakha is that he recites the afternoon prayer first and the additional prayer thereafter, in accordance with the opinion of the Rabbis.,The Gemara cites additional sources relating to this issue: When Rabbi Zeira would tire of his studies, he would go and sit in the doorway of Rabbi Natan bar Tovi’s study hall. He said to himself: When the entering and exiting Sages pass, I will rise before them and be rewarded for the mitzva of honoring Torah scholars. Rabbi Natan bar Tovi himself emerged and came to where Rabbi Zeira was seated. Rabbi Zeira said to him: Who just stated a halakha in the study hall? Rabbi Natan bar Tovi said to him: Rabbi Yoḥa just said as follows: The halakha is not in accordance with the opinion of Rabbi Yehuda who said: He recites the additional prayer first and the afternoon prayer thereafter.,Rabbi Zeira said to him: Did Rabbi Yoḥa himself say this halakha? Rabbi Natan said to him: Yes. He learned this statement from him forty times, etching it into his memory. Rabbi Natan said to him: Is this halakha so dear to you because it is singular for you, as it is the only halakha that you learned in the name of Rabbi Yoḥa, or is it new to you, as you were previously unaware of this ruling? Rabbi Zeira said to him: It is somewhat new to me, as I was uncertain whether this halakha was said in the name of Rabbi Yoḥa or in the name of Rabbi Yehoshua ben Levi. Now it is clear to me that this halakha is in the name of Rabbi Yoḥa.,Rabbi Yehoshua ben Levi said: With regard to anyone who recites the additional prayer after seven hours of the day, according to Rabbi Yehuda, the verse states: “Those who are destroyed nugei far from the Festivals, I shall gather from you, they who carried for you the burden of insult” (Zephaniah 3:18). From where may it be inferred that nugei is an expression of destruction? As Rav Yosef translated the verse into Aramaic: Destruction comes upon the enemies of the house of Israel, a euphemism for Israel itself, for they have delayed the times of the Festivals in Jerusalem. This proves both that nugei means destruction and that destruction comes upon those who fail to fulfill a mitzva at its appointed time.,Similarly, Rabbi Elazar said: Regarding anyone who recites the morning prayer after four hours of the day, according to Rabbi Yehuda, the verse states: “Those who are in sorrow nugei far from the Festivals, I shall gather from you, they who carried for you the burden of insult” (Zephaniah 3:18). From where may it be inferred that nugei is an expression of sorrow? As it is written: “My soul drips in sorrow tuga” (Psalms 119:28). Rav Naḥman bar Yitzḥak said: The proof that nugei indicates suffering is from here: “Her virgins are sorrowed nugot and she is embittered” (Lamentations 1:4). 29a and scrutinized it, in an attempt to remember the blessing for two or three hours, and they did not remove him from serving as prayer leader.,The Gemara asks: Why did they not remove him? Didn’t Rav Yehuda say that Rav said: One who was serving as the prayer leader before the congregation and erred in reciting any of the blessings, they do not remove him from serving as the prayer leader. However, one who erred while reciting the blessing of the heretics they remove him, as we suspect that perhaps he is a heretic and intentionally omitted the blessing to avoid cursing himself. Why, then, did they not remove Shmuel HaKatan?,The Gemara answers: Shmuel HaKatan is different because he instituted this blessing and there is no suspicion of him.,The Gemara continues: Let us suspect that perhaps he reconsidered and, although he had been righteous, he had a change of heart? Abaye said: We learned through tradition that a good person does not become wicked.,The Gemara challenges this: And does he not become wicked? Isn’t it explicitly written: “And when the righteous one returns from his righteousness and does wicked like all of the abominations that the wicked one has done, will he live? All of the righteous deeds that he has done will not be remembered given the treachery that he has carried out, and in his sin that he has transgressed, for these he shall die” (Ezekiel 18:24)? Abaye responds: That verse refers to a righteous individual who was initially wicked and repented, but ultimately returned to his evil ways. However, one who is initially righteous does not become wicked.,The Gemara asks: And does he not become wicked? Didn’t we learn in a mishna: Do not be sure of yourself until the day you die, as Yoḥa the High Priest served in the High Priesthood for eighty years and ultimately became a Sadducee. Even one who is outstanding in his righteousness can become a heretic.,Abaye responded: He is Yannai he is Yoḥa. In other words, from its inception, the entire Hasmonean dynasty had the same positive attitude toward the Sadducees, and there was no distinction between Yoḥa Hyrcanus and Alexander Yannai. Yoḥa the High Priest had Sadducee leanings from the outset. Rava said: Yannai is distinct and Yoḥa is distinct. They did not share the same position in this regard. Yannai was wicked from the outset and Yoḥa was righteous from the outset. If so, it works out well according to Abaye’s opinion; however, according to Rava’s opinion, it is difficult. How could Yoḥa, a righteous individual, have changed and turned wicked?,The Gemara responds: Rava could have said to you: There is also room for concern that one who is righteous from the outset will perhaps reconsider and turn wicked, as was the case with Yoḥa the High Priest. If so, the original question is difficult: Why did they not remove Shmuel HaKatan from serving as the prayer leader?,The Gemara answers: The case of Shmuel HaKatan is different, as he began reciting the blessing of the heretics and while reciting it he became confused and forgot the end of the blessing. Consequently, he was not suspected of heretical leanings. Indeed, Rav Yehuda said that Rav, and some say that Rabbi Yehoshua ben Levi, said: They only taught that one who errs while reciting the blessing of the heretics is removed in a case where he did not begin reciting it. But if he began reciting it, then we allow him to collect his thoughts and finish reciting it.,To this point, the Gemara discussed allusions to the nineteen blessings that constitute the weekday Amida prayer. The Gemara asks: Corresponding to what were these seven blessings of the Shabbat Amida prayer instituted? The Gemara answers: Rabbi Ḥalafta ben Shaul said: Corresponding to the seven “voices” which David mentioned on the waters; in other words, the seven times that “the voice of God” is mentioned in Psalms 29, which served as the source for the weekday prayer.,The Gemara asks further: Corresponding to what were these nine blessings of the Rosh HaShana additional prayer instituted? Rabbi Yitzḥak of Kartignin said: They correspond to the nine mentions of God’s name that Hannah said in her prayer (I Samuel 2:10). The connection between Hannah’s prayer and Rosh HaShana is based on what the Master said: On Rosh HaShana, Sarah, Rachel, and Hannah were remembered and the divine decree that they would conceive their sons was issued.,The Gemara continues: Corresponding to what were these twenty-four blessings of the Amida prayer of the fast days instituted? Rabbi Ḥelbo said: They correspond to the twenty-four “songs” that Solomon said when he brought the ark into the Holy of Holies during the dedication of the Temple, as there are twenty-four expressions of song, prayer, and supplication there (I Kings 8). The Gemara asks: If so, then let us say these twenty-four blessing every day. The Gemara answers: When did Solomon say them? On a day of supplication for mercy. We, too, say them on a day of supplication for mercy.,We learned in the mishna that Rabbi Yehoshua says that each day one recites an abridged version of the prayer of eighteen blessings. The Gemara asks: What is the abridged version of the prayer of eighteen blessings? There are different opinions. Rav said: One recites an abridged version of each and every blessing. Shmuel said: An abridged version of the prayer of eighteen blessings refers to a blessing composed specifically to be recited in place of the thirteen middle blessings. It contains references to each of the thirteen middle blessings. The formula for that blessing is: Grant us understanding, Lord our God, to know Your ways, and sensitize our hearts so that we may revere You, and forgive us so that we may be redeemed, and keep us far from our suffering, and satisfy us with the pastures of Your land, and gather our scattered people from the four corners of the earth, and those who go astray shall be judged according to Your will, and raise Your hand against the wicked, and may the righteous rejoice in the rebuilding of Your city, and the restoration of Your Sanctuary, and in the flourishing of Your servant David, and in establishing a light for Your Messiah, son of Yishai. Before we call, may You answer. Blessed are You, Lord, Who listens to prayer.”,Although Shmuel mentioned this abridged prayer, Abaye would curse anyone who recited the prayer: Grant us understanding, as he held that one may recite it only in exigent circumstances (Rabbi Ḥael, Me’iri).,The Gemara further restricts the occasions when one may recite the abridged prayer. Rav Naḥman said that Shmuel said: One may recite: Grant us understanding throughout the entire year, except for in the evening prayer at the conclusion of Shabbat and at the conclusion of Festivals, because he must recite the prayer of distinction havdala in the blessing: Who graciously grants knowledge.,Rabba bar Shmuel strongly objects to this: After reciting the three initial blessings, let us say havdala as an independent fourth blessing, and afterwards recite the prayer of Grant us understanding. This is feasible. Didn’t we learn in a mishna that Rabbi Akiva says: He says havdala as an independent fourth blessing? Rabbi Eliezer says: He says havdala in the blessing of thanksgiving.,The Gemara responds: Do we practice in accordance with the opinion of Rabbi Akiva throughout the entire year regarding this issue, that we will also practice this way now? Throughout the entire year, what is the reason that we do not practice in accordance with the opinion of Rabbi Akiva? Because they instituted eighteen blessings, they did not institute nineteen. Here too, they instituted seven blessings, they did not institute eight. Therefore, the possibility to recite havdala as an independent fourth blessing is rejected.,Mar Zutra strongly objects to this: Let us include havdala in the framework of the abridged blessing: Grant us understanding, Lord our God, Who distinguishes between sacred and profane. No response was offered to this objection, and it remains difficult.,Rav Beivai bar Abaye said: There is an additional restriction that applies to the abridged prayer. One may recite Grant us understanding throughout the entire year, except during the rainy season, because he must recite the request for rain in the blessing of the years. Mar Zutra strongly objects to this: Let us include the request for rain in the framework of the abridged blessing: And satisfy us with the pastures of Your land, and grant dew and rain.,The Gemara responds: That is unfeasible, as he will become confused by introducing a new element to the standard formula of the blessing. The Gemara asks: If so, by introducing havdala in the framework of the abridged blessing in the section alluding to the blessing, Who graciously grants knowledge, he will also become confused. Why did the Gemara fail to respond to Mar Zutra’s strong objection with regard to havdala in that manner?,The Gemara answers: They say that these cases are different: There, regarding havdala, since the introduction of the new element comes at the beginning of the prayer, he will not become confused. Here, since the request for rain comes in the middle of the prayer, he will become confused.,Rav Ashi strongly objects to this: If so, let us say the request for rain in the framework of the abridged blessing in the section alluding to the blessing Who listens to prayer. As Rabbi Tanḥum said that Rav Asi said: One who erred and did not mention the might of the rains in the blessing on the revival of the dead, we require him to return to the beginning of the prayer and repeat it. However, one who erred and failed to recite the request for rain in the ninth blessing of the Amida, the blessing of the years, we do not require him to return to the beginning of the prayer and repeat it because he can recite it in the blessing Who listens to prayer. And one who erred and failed to recite havdala in the blessing Who graciously grants knowledge, we do not require him to return to the beginning of the prayer and repeat it, as he can recite havdala over the cup of wine. One can ask for rain in the blessing Who listens to prayer, and, consequently, can introduce it at the end of the abridged blessing without becoming confused. The Gemara responds: One who erred is different, and only then does he have the option to ask for rain in the blessing Who listens to prayer. Ab initio, the request for rain may not be inserted there.,The statement that Rabbi Tanḥum said that Rav Asi said was incidental to the previous discussion. The Gemara attempts to understand the matter itself. Rabbi Tanḥum said that Rav Asi said: One who erred and did not mention the might of the rains in the blessing on the revival of the dead, we require him to return to the beginning of the prayer and repeat it. However, one who erred and failed to recite the request for rain in the blessing of the years, we do not require him to return to the beginning of the prayer and repeat it because he can recite it in the blessing Who listens to prayer. And one who erred and failed to recite havdala in the blessing Who graciously grants knowledge, we do not require him to return to the beginning of the prayer and repeat it, as he can recite havdala over the cup of wine.,The Gemara raised an objection based on what was taught in the Tosefta: One who erred and did not mention the might of the rains in the blessing on the revival of the dead, we require him to return to the beginning of the prayer and repeat it. One who erred and failed to recite the request for rain in the blessing of the years, we require him to return to the beginning of the prayer and repeat it. However, one who erred and failed to recite havdala in the blessing Who graciously grants knowledge, we do not require him to return to the beginning of the prayer and repeat it, as he can recite havdala over the cup of wine. The Tosefta contradicts the statement of Rabbi Tanḥum with regard to one who erred and failed to recite the request for rain in the blessing of the years.,The Gemara responds: This is not difficult. This case, where we require him to return to the beginning of the prayer and repeat it, refers to a situation where he is praying as an individual. While that case, where we do not require him to return to the beginning of the prayer and repeat it, refers to a situation where he is praying as part of a congregation.,The Gemara raises a difficulty: When praying as part of a congregation, what is the reason that he need not need return to the beginning of the prayer and repeat it? Because he can fulfill his obligation when he hears it from the communal prayer leader in the repetition of the Amida prayer. If so, Rabbi Tanḥum’s formulation is imprecise. That which he said that he need not return to the beginning of the prayer and repeat it because he can recite it in the blessing: Who listens to prayer, should have been: Because he hears it from the communal prayer leader. This proves that the attempt to rebuff the challenge from the Tosefta to Rabbi Tanḥum was incorrect.,Rather, both this statement of Rabbi Tanḥum and that statement in the Tosefta refer to one praying as an individual, and it is, nevertheless, not difficult. This case, where we do not require him to return to the beginning of the prayer and repeat it, refers to a case where he recalls his error before he reaches the blessing: Who listens to prayer, in which case he can ask for rain in that blessing. 34b It is appropriate, though, for a High Priest to bow at the end of each and every blessing; and for a king to bow at the beginning of each and every blessing and at the end of each and every blessing. This is because the more lofty one’s status, the more important it is to demonstrate his subservience to God.,Rabbi Yitzḥak bar Naḥmani said: It was explained to me directly from Rabbi Yehoshua ben Levi himself differently: An ordinary person, conducts himself as we said; a High Priest bows at the beginning of each and every blessing; the king, once he has bowed at the beginning of the first blessing, does not rise until he concludes the entire prayer, as it is stated: “And it was that when Solomon finished praying all of his prayer to the Lord, he rose from before the altar of the Lord, from kneeling upon his knees with his hands spread forth toward the heavens” (I Kings 8:54).,Having mentioned Solomon bowing, the Gemara distinguishes between various types of bowing. The Sages taught in a baraita: The term kidda means bowing upon one’s face, with his face toward the ground, as it is stated: “Then Bathsheba bowed vatikod with her face to the ground” (I Kings 1:31). Keria means bowing upon one’s knees, as regarding Solomon it is stated: He finished praying and “he rose from before the altar of the Lord, from kneeling mikkeroa upon his knees.” Finally, hishtaḥava’a, that is bowing with one’s hands and legs spread in total submission, as it is stated in Jacob’s question to Joseph in response to his dream: “Shall we, I and your mother and your brothers, come and bow down lehishtaḥavot to you to the ground?” (Genesis 37:10).,On the topic of bowing, Rav Ḥiyya, son of Rav Huna, said: I saw Abaye and Rava, who would lean their heads and not actually prostrate themselves on the ground.,The Gemara asks: One baraita taught: One who bows in the blessing of thanksgiving, it is praiseworthy. And it was taught in another baraita: One who bows in the blessing of thanksgiving, it is reprehensible. These baraitot are contradictory.,The Gemara reconciles these two baraitot: This is not difficult; this baraita, which praises one who bows in the blessing of thanksgiving, refers to one who bows at the beginning of the blessing. This baraita, which condemns one who bows in the blessing of thanksgiving, refers to one who bows at the end of the blessing.,Rava bowed in the blessing of thanksgiving, both beginning and end. The Sages said to him: Why does our master do this? He said to them: I saw Rav Naḥman who bowed in the blessing of thanksgiving, and I saw Rav Sheshet who did so as well.,But wasn’t it taught in a baraita that one who bows in thanksgiving, it is reprehensible?,Rava explained: That baraita refers to one who bows in the thanksgiving that is in hallel, when one recites: Give thanks to the Lord. Then, bowing is inappropriate.,The Sages continue to question Rava’s conduct: But wasn’t it taught explicitly in a baraita: One who bows in thanksgiving or in thanksgiving of hallel, it is reprehensible? The term thanksgiving unqualified does not refer to thanksgiving of hallel; it obviously refers to the blessing of thanksgiving recited in the Amida prayer. One who bows in either, it is reprehensible.,The Gemara rejects this challenge as well: When that baraita was taught, it was in reference to the blessing of thanksgiving, the second blessing recited in Grace after Meals: We thank You.,halakhot of prayer, the mishna discusses less practical aspects of prayer. One who prays and realizes that he erred in his prayer, it is a bad omen for him; it indicates to him that his prayer was not accepted. And if he who erred is the communal prayer leader, it is a bad omen for those who sent him, because a person’s agent has legal status equivalent to his own. On a similar note, they said about Rabbi Ḥanina ben Dosa that he would pray on behalf of the sick and immediately after his prayer he would say: This one shall recover from his illness and live and this one shall die. When they said to him: From where do you know? He said to them: If my prayer is fluent in my mouth as I recite it and there are no errors, I know that my prayer is accepted. And if not, I know that my prayer is rejected.,In which blessing is an error a bad omen?,Rabbi Ḥiyya said that Rav Safra said in the name of one of the Sages of the school of Rabbi Yehuda HaNasi: An error is a bad omen in the first blessing of the Amida prayer, the blessing of Patriarchs.”,Some teach that this statement was made on a baraita referring to another topic. It was taught in a baraita: One who prays must focus his heart in all of the blessings. And if he is unable to focus his heart in all of them, he should focus his heart at least in one.,Regarding this baraita, Rabbi Ḥiyya said that Rav Safra said in the name of one of the Sages of the school of Rabbi Yehuda HaNasi: In one refers to the blessing of Patriarchs.,We learned in the mishna: They said about Rabbi Ḥanina ben Dosa that the indication whether or not his prayer was accepted was whether the prayer was fluent in his mouth as he recited it. The Gemara asks: From where are these matters, that this is an accurate indication of whether or not his prayer was accepted, derived? Rabbi Yehoshua ben Levi said: As the verse stated: “The Lord that creates the expression of the lips says, Peace, peace, to him that is far off and to him that is near; and I will heal him” (Isaiah 57:19). It can be inferred from this verse that if speech of the lips, fluent speech, is granted to one who prays, it indicates that his prayer on behalf of the ill has been accepted and I will heal him, that person will be healed.,In conclusion of this discussion, the Gemara cites that which Rabbi Ḥiyya bar Abba said that Rabbi Yoḥa said with regard to the reward of the righteous: All the prophets only prophesied in their prophecies of consolation, with regard to one who values wisdom and therefore marries his daughter to a Torah scholar and to one who conducts business perakmatya on behalf of a Torah scholar as well as to one who utilizes his wealth to benefit a Torah scholar in some other way. However, the prophets did not describe the extent of the reward for Torah scholars themselves, whose reward is not quantifiable as it is stated: “And from of old they have not heard, they have not lent an ear, no eye has seen it, God, aside from You, who will do for those who await Him” (Isaiah 64:3).,And Rabbi Ḥiyya bar Abba said that Rabbi Yoḥa said: All the prophets only prophesied with regard to the change in world order in the end of days with regard to the days of the Messiah. However, with regard to the World-to-Come, which exists on a higher level, it is stated: “No eye has seen it, God, aside from You.”,And the Gemara notes that this statement disagrees with the opinion of Shmuel, as Shmuel said: The only difference between this world and the days of the Messiah is with regard to servitude to foreign kingdoms alone. While in the days of the Messiah, Israel will be independent and free from enslavement to foreign powers, the world order will remain otherwise unchanged, as it is stated: “For the poor shall not cease from the land” (Deuteronomy 15:11), which indicates that the ways of the world are set and unchanging.,And Rabbi Ḥiyya bar Abba said that Rabbi Yoḥa said: All of the prophets only prophesied their prophecies of consolation with regard to penitents but with regard to the full-fledged righteous it is stated: “No eye has seen it, God, aside from You.”,And the Gemara notes that this statement disagrees with the opinion of Rabbi Abbahu who holds that penitents are superior to the righteous. As Rabbi Abbahu said: In the place where penitents stand, even the full-fledged righteous do not stand, as it is stated: “Peace, peace upon him who is far and him who is near.” Peace and greeting is extended first to him who is far, the penitent, and only thereafter is peace extended to him who is near, the full-fledged righteous.,And Rabbi Yoḥa could have said to you: What is the meaning of him who is far? This refers to the full-fledged righteous who was distant from an act of transgression from the outset, and to whom peace is extended first. What is meant by him who is near? This refers to the penitent who was close to an act of transgression but has now distanced himself from it, and to whom peace is extended only after it has been extended to him who has been righteous from the outset.,Earlier, Rabbi Yoḥa said that there is a reward referred to in the verse: “No eye has seen it.” The Gemara asks: What is this reward about which it is said: “No eye has seen it”? Rabbi Yehoshua ben Levi said: That is the wine that has been preserved in its grapes since the six days of creation and which no eye has ever seen. Rabbi Shmuel bar Naḥmani said: That is Eden, which no creature’s eye has ever surveyed.,Lest you will say: Where was Adam the first man? Wasn’t he there and didn’t he survey Eden? The Gemara responds: Adam was only in the Garden of Eden, not in Eden itself.,And lest you will say: It is the Garden and it is Eden; two names describing the same place. That is not the case, as the verse states: “And a river went out from Eden to water the Garden” (Genesis 2:10). Obviously, the Garden exists on its own and Eden exists on its own.,Having mentioned Rabbi Ḥanina ben Dosa in our mishna, the Gemara proceeds to further praise the efficacy of his prayer: The Sages taught: There was an incident where Rabban Gamliel’s son fell ill. Rabban Gamliel dispatched two scholars to Rabbi Ḥanina ben Dosa to pray for mercy and healing on his behalf. When Rabbi Ḥanina ben Dosa saw them approaching, he went up to the attic on the roof of his house and prayed for mercy on his behalf. Upon his descent, he said to the messengers: You may go and return to Rabban Gamliel, as the fever has already left his son and he has been healed. The messengers asked him: How do you know? Are you a prophet? He replied to them: I am neither a prophet nor son of a prophet (see Amos 7:14), but I have received a tradition with regard to this indication: If my prayer is fluent in my mouth as I recite it and there are no errors, I know that my prayer is accepted. And if not, I know that my prayer is rejected. The Gemara relates that these messengers sat and wrote and approximated that precise moment when Rabbi Ḥanina ben Dosa told them this. When they came before Rabban Gamliel and related all that had happened and showed him what they had written, Rabban Gamliel said to them: I swear by the Temple service that in the time you wrote you were neither earlier or later; rather, this is how the event transpired: Precisely at that moment his fever broke and he asked us for water to drink.,And there was another incident involving Rabbi Ḥanina ben Dosa, who went to study Torah before Rabbi Yoḥa ben Zakkai, and Rabbi Yoḥa’s son fell ill. He said to him: Ḥanina, my son, pray for mercy on behalf of my son so that he will live. Rabbi Ḥanina ben Dosa placed his head between his knees in order to meditate and prayed for mercy upon his behalf, and Rabbi Yoḥa ben Zakkai’s son lived. Rabbi Yoḥa ben Zakkai said about himself: Had ben Zakkai stuck his head between his knees throughout the entire day, they would have paid him no attention. His wife said to him: And is Ḥanina greater than you? He replied to her: No, but his prayer is better received than my own because he is like a servant before the King, and as such he is able to enter before the King and make various requests at all times. I, on the other hand, am like a minister before the King, and I can enter only when invited and can make requests only with regard to especially significant matters.,And on the topic of prayer, Rabbi Ḥiyya bar Abba said that Rabbi Yoḥa said: One may only pray in a house with windows, as then he can see the heavens and focus his heart, as it is stated with regard to Daniel’s prayer: “In his attic there were open windows facing Jerusalem” (Daniel 6:11).,With regard to the appropriate place to pray, Rav Kahana said: I consider impudent one who prays in a field.,Employing parallel language, Rav Kahana also said: I consider impudent one who specifies his transgression, as it is stated: “Happy is he whose iniquity is forgiven, whose transgression is covered over” (Psalms 32:1); one who conceals his transgressions indicates that he is ashamed of them, and due to his shame he will be forgiven., 40b However, in a situation where, when you take the fruit, the branch does not remain and again produce fruit, we do not recite the blessing: Who creates fruit of the tree, but rather: Who creates fruit of the ground.,We learned in the mishna: And on all food items, if he recited: By whose word all things came to be, he fulfilled his obligation. It was stated that the amora’im disputed the precise explanation of the mishna. Rav Huna said: This halakha applies to all foods except for bread and wine. Since they have special blessings, one does not fulfill his obligation by reciting the general blessing: By whose word all things came to be. And Rabbi Yoḥa said: One fulfills his obligation with the blessing: By whose word all things came to be, even over bread and wine.,The Gemara remarks: Let us say that this dispute is parallel to a tannaitic dispute found elsewhere, as it was taught in a Tosefta: One who saw bread and said: How pleasant is this bread, blessed is the Omnipresent Who created it, fulfilled his obligation to recite a blessing. One who saw a fig and said: How pleasant is this fig, blessed is the Omnipresent Who created it, fulfilled his obligation. This is the statement of Rabbi Meir. Rabbi Yosei says: One who deviates from the formula coined by the Sages in blessings, did not fulfill his obligation. If so, let us say that Rav Huna, who said that one who recites: By whose word all things came to be, over bread or wine, did not fulfill his obligation, holds in accordance with the opinion of Rabbi Yosei; and Rabbi Yoḥa, who said that one who recites: By whose word all things came to be, over bread or wine fulfills his obligation, holds in accordance with the opinion of Rabbi Meir.,The Gemara rejects this: Rav Huna could have said to you: I said my statement, even in accordance with the opinion of Rabbi Meir, as Rabbi Meir only stated his opinion, that one who alters the formula of the blessing fulfills his obligation, there, where the individual explicitly mentions the term bread in his blessing, but where he does not mention the term bread, even Rabbi Meir agrees that he did not fulfill his obligation.,And Rabbi Yoḥa could have said to you: I said my statement, even in accordance with the opinion of Rabbi Yosei, as Rabbi Yosei only stated his opinion, that one who alters the formula of the blessing does not fulfill his obligation, there, because he recited a blessing that was not instituted by the Sages; however, if he recited: By whose word all things came to be, which was instituted by the Sages, even Rabbi Yosei agrees that, after the fact, he fulfilled his obligation to recite a blessing.,Regarding blessings that do not conform to the formula instituted by the Sages, the Gemara relates that Binyamin the shepherd ate bread and afterward recited in Aramaic: Blessed is the Master of this bread. Rav said, he thereby fulfilled his obligation to recite a blessing. The Gemara objects: But didn’t Rav himself say: Any blessing that does not contain mention of God’s name is not considered a blessing? The Gemara emends the formula of his blessing. He said: Blessed is the All-Merciful, Master of this bread.,The Gemara asks: But don’t we require three blessings in Grace after Meals? How did he fulfill his obligation with one sentence? The Gemara explains: What is: Fulfills his obligation, that Rav also said? He fulfills the obligation of the first of the three blessings, and must recite two more to fulfill his obligation completely.,The Gemara asks: What is he teaching us? The Gemara answers: Although he recited the blessing in a secular language, other than Hebrew, he fulfilled his obligation.,This remains difficult, as we already learned this in a mishna in Sota: And these are recited in any language that one understands: The portion of the swearing of the sota, the confession of the tithes when a homeowner declares that he has given all teruma and tithes appropriately, the recitation of Shema, and the Amida prayer and Grace after Meals. If Grace after Meals is clearly on the list of matters that may be recited in any language, what did Rav teach us? The Gemara answers: Rav’s ruling with regard to Binyamin the Shepherd is necessary, as it might have entered your mind to say: This, the permission to recite Grace after Meals in any language, applies only to a case where one recited it in a secular language, just as it was instituted by the Sages in the holy tongue. However, in a case where one did not recite the blessing in a secular language, just as it was instituted by the Sages in the holy tongue, say that no, he did not fulfill his obligation. Therefore, Rav teaches us that, after the fact, not only is the language not an impediment to fulfillment of his obligation to recite a blessing, the formula is not an impediment either.,The Gemara considers the matter of Rav’s opinion itself and cites the fundamental dispute in that regard. Rav said: Any blessing that does not contain mention of God’s name is not considered a blessing. And Rabbi Yoḥa said: Any blessing that does not contain mention of God’s sovereignty is not considered a blessing. Abaye said: It stands to reason in accordance with the opinion of Rav, as it was taught in a Tosefta: In the confession of the tithes, one recites, “I did not transgress your mitzvot and I did not forget” (Deuteronomy 26:13). The meaning of phrase, I did not transgress, is that I did not refrain from blessing You when separating tithes; and the meaning of the phrase, and I did not forget, is that I did not forget to mention Your name in the blessing recited over it. However, this baraita did not teach that one must mention God’s sovereignty in the blessing.,And Rabbi Yoḥa would say: Emend the baraita: And I did not forget to mention Your name and Your sovereignty in the blessing recited over it; indicating that one must mention both God’s name and God’s sovereignty.,And over a food item whose growth is not from the ground, one recites: By whose word all things came to be. And over vinegar, wine that fermented and spoiled, and over novelot, dates that spoiled, and over locusts, one recites: By whose word all things came to be. Rabbi Yehuda says: Over any food item that is a type resulting from a curse, one does not recite a blessing over it at all. None of the items listed exist under normal conditions, and they come about as the result of a curse.,On a different note: If there were many types of food before him, over which food should he recite a blessing first? Rabbi Yehuda says: If there is one of the seven species for which Eretz Yisrael was praised among them, he recites the first blessing over it. And the Rabbis say: He recites a blessing over whichever of them he wants.,The Sages taught: Over a food item whose growth is not from the earth, for example, meat from domesticated animals, non-domesticated animals, and fowl and fish, one recites: By whose word all things came to be. So too, over milk, and over eggs, and over cheese, one recites: By whose word all things came to be. This is not only true with regard to items that come from animals, but over moldy bread, and over wine that fermented slightly, and over a cooked dish that spoiled, one recites: By whose word all things came to be, because the designated blessing is inappropriate for food that is partially spoiled. Similarly, over salt and over brine, and over truffles and mushrooms, one recites: By whose word all things came to be. The Gemara asks: Is this to say that truffles and mushrooms are not items that grow from the ground? Wasn’t it taught in a baraita: One who vows not to eat from the fruit of the earth is forbidden to eat all fruit of the earth; however, he is permitted to eat truffles and mushrooms. And if he said: All items that grow from the ground are forbidden to me, he is forbidden to eat even truffles and mushrooms. Apparently, truffles and mushrooms are items that grow from the ground.,Abaye said: With regard to growth, they grow from the earth, but with regard to sustece, they do not draw sustece from the earth.,The Gemara asks: Why is that distinction significant? Wasn’t it taught: Over a food item whose growth is not from the ground one recites the blessing: By whose word all things came to be? Even according to Abaye, mushrooms grow from the ground. The Gemara answers: Emend the baraita to read: Over a food item that does not draw sustece from the ground, one recites: By whose word all things came to be. Consequently, even over mushrooms one recites: By whose word all things came to be.,We learned in the mishna that over novelot one recites: By whose word all things came to be. The Gemara asks: What are novelot? The Gemara responds that the amora’im Rabbi Zeira and Rabbi Il’a disputed this. One said that the term refers to dates that, due to extreme conditions, were burned by the heat of the sun and ripened prematurely. And one said that they are dates that fell from the tree because of the wind.,We learned later in the mishna that Rabbi Yehuda says: Over any food item that is a type resulting from a curse, one does not recite a blessing over it at all. Granted, according to the one who said that novelot are dates burned by the heat of the sun, that is the reason that he considers them a type of curse; however, according to the one who said that novelot are dates that fell because of the wind, what is the reason that it is considered a type of curse? Dates that fell from the tree are no worse than other dates.,The Gemara reconciles: Rabbi Yehuda’s statement was about the rest, the vinegar and locusts, not about the novelot.,Some say that the Gemara raised the question differently: Granted, according to the one who said that novelot are dates burned by the heat of the sun, that is the reason that we recite over them: By whose word all things came to be, as they are of inferior quality. However, to the one who said that novelot are dates that fell because of the wind, should we recite over them: By whose word all things came to be? We should recite: Who creates fruit of the tree.,Rather, the conclusion is, with regard to novelot unmodified, everyone agrees that they are dates that were burned by the heat of the sun. When they argue, it is with regard to those dates known as novelot temara, as we learned in a mishna concerning the laws of doubtfully tithed produce demai: Although, under normal circumstances, fruits that come into one’s possession by means of an am ha’aretz must be tithed due to concern lest the am ha’aretz failed to do so, the following fruits of inferior quality are lenient with regard to demai and one need not tithe them: Shittin, rimin, uzradin, benot shuaḥ, benot shikma, gufnin, nitzpa, and novelot temara.,The Gemara identifies these plants. Shittin, Rabba bar bar Ḥana said that Rabbi Yoḥa said: They are a type of figs. Rimin are lote. Uzradin are crabapples. Benot shuaḥ, Rabba bar bar Ḥana said that Rabbi Yoḥa said: They are white figs. Benot shikma, Rabba bar bar Ḥana said that Rabbi Yoḥa said: They are the fruit of the sycamore tree. Gufnin are the last grapes which remain on the tree at the end of the season. Nitzpa are the fruit of the caper-bush. Novelot temara, Rabbi Il’a and Rabbi Zeira disagreed. One said that they are dates burned by the heat of the sun, and one said that they are dates that fell because of the wind.,Here too, the Gemara asks: Granted, according to the one who said that novelot temara are dates burned by the heat of the sun, that is the reason that it was taught concerning them: Their halakhot are lenient with regard to demai, meaning that it is those with regard to which there is uncertainty whether or not they were tithed that are exempt from being tithed. Those with regard to which there is certainty that they were not tithed, one is obligated to tithe those dates. However, according to the one who said that novelot temara are dates felled because of the wind, this is difficult: Those regarding which there is certainty that they were not tithed, one is obligated? They are ownerless, and ownerless produce is exempt from the requirement to tithe.,The Gemara responds: With what are we dealing here? With a case where he gathered the dates that fell because of the wind and made them into a pile, like a pile of threshed grain, signifying that the produce is a finished product. As Rabbi Yitzḥak said that Rabbi Yoḥa said in the name of Rabbi Eliezer ben Ya’akov: Even gifts to the poor such as gleanings, forgotten sheaves, and produce of the corners, which are normally exempt from tithes, if a poor person gathered them and made them into a pile of threshed grain, by rabbinic law they were rendered obligated in tithes. In that case, only demai would be exempt from tithes.,Some say that the discussion was as follows: 63a and say as follows: With regard to the Temple Mount, where one is prohibited from wearing shoes, let us derive the prohibition of spitting from the case of shoes. However, with regard to a synagogue, where one is permitted to wear shoes, instead of deriving the law with regard to spitting from the case of shoes and permitting it, derive it from the case of a shortcut, and prohibit it.,Rather, Rava said a different reason: The synagogue is like one’s house. Just as one objects to a person using his house as a shortcut, but does not mind spitting and wearing shoes therein, so too in the case of a synagogue, a shortcut is prohibited while spitting and wearing shoes are permitted.,We learned in the mishna: At the conclusion of all blessings recited in the Temple, the one reciting the blessing would say: Blessed are You Lord, God of Israel, until everlasting.,The Gemara explains: Why were they insistent upon this formula to that extent? Because one does not answer amen in the Temple. Because there is a unique response to the blessings in the Temple, a unique formula for their conclusion was instituted. From where is it derived that one does not answer amen in the Temple? As it is stated: “Stand up and bless the Lord, your God, from everlasting to everlasting” (Nehemiah 9:5), which refers to the conclusion. The verse in Nehemiah continues: “And let them say: Blessed be Your glorious name, that is exalted above all blessing and praise” (Nehemiah 9:5). The response is exalted above other blessings.,From the beginning of the verse, I might have thought that all of the blessings there will have only a single expression of praise, amen. Therefore, the verse teaches: “That is exalted above all blessing and praise”; for every blessing, a unique praise is offered. Therefore, the appropriate response to a blessing in the Temple is: Blessed are You Lord, God of Israel, from everlasting until everlasting.,We learned in the mishna that the Sages instituted that a person will greet another with the name of God, and several biblical sources were cited. The Gemara asks: Why is it necessary for the mishna to cite all of those sources, introduced with the phrase: And it says? Why was the proof from Boaz’s statement to the harvesters: The Lord is with you, insufficient?,The Gemara explains: And if you say: Boaz said this on his own, and it proves nothing with regard to normative practice, come and hear a proof from the verse: “The Lord is with you, mighty man of valor” (Judges 6:12). And if you say that it was an angel who said this to Gideon, that perhaps this verse was the angel informing Gideon that the Lord is with him, but it is not the standard formula of a greeting, come and hear proof from the verse: “And despise not your mother when she is old” (Proverbs 23:22); the customs of the nation’s elders are an adequate source from which to derive halakha.,And the verse states: “It is time to work for the Lord; they have made void Your Torah” (Psalms 119:126). of this, Rava said: This verse can be interpreted from beginning to end, and can be interpreted from end to beginning.,The Gemara elaborates: This verse can be interpreted from beginning to end: It is time to work for the Lord; what is the reason? Because they have made void Your Torah, so it must be remedied. Conversely, it can be interpreted from end to beginning as follows: They have made void Your Torah; what is the reason? Because it is time to work for the Lord. By means of violating the Torah, it is possible to fundamentally rectify the situation.,With regard to this verse, it was taught in a baraita that Hillel the Elder says: At the time of gathering, if the Sages of the generation see to it that the Torah remains the purview of the few, disseminate it to the public at large. At the time of dissemination, gather, and leave it to others to disseminate the Torah. And if you see a generation for whom Torah is beloved, disseminate, as it is stated: “There is who scatters, and yet increases” (Proverbs 11:24). However, if you see a generation for whom Torah is not beloved, gather; do not cause the Torah to be disgraced, as it is stated: “It is time to work for the Lord; they have made void Your Torah.” Preventing Torah study in that situation is a manifestation of work for the Lord.,On a similar note, bar Kappara taught: If the price of the merchandise has declined, jump and purchase from it; and where there is no man, there be a man; where there is no one to fill a particular role, accept that role upon yourself. Abaye said: Infer from this that where there is a man, there do not be a man.,The Gemara asks: Isn’t Abaye’s conclusion obvious? The Gemara explains: This statement is only necessary in a case where there are two who are equal. Although you, too, are suited to fill that role, since another qualified person is already filling that role, allow him to succeed.,Bar Kappara taught: Which is a brief passage upon which all fundamental principles of Torah are dependent? “In all your ways acknowledge Him, and He will direct your paths” (Proverbs 3:6). Rava said: One must apply this principle even to acts of transgression, as even then one must adhere to God and refrain from sinning excessively.,Bar Kappara taught: A person should always teach his child a clean and simple craft. The Gemara asks: What craft is considered clean and simple? Rav Ḥisda said: Cutting precious stones.,Several ethical tenets and guidelines for life were taught in a baraita. Rabbi Yehuda HaNasi says: One should never have too many friends in his house, i.e., people should not become accustomed to being overly intimate in his house, as it is stated: “There are friends that one has to his own hurt” (Proverbs 18:24); one with friends of that kind will ultimately come to quarrel.,It was taught in a baraita that Rabbi Yehuda HaNasi says: Do not appoint an administrator apitropos within your house, as had Potiphar not appointed Joseph as administrator within his house, Joseph would not have come to that incident involving him in allegations of sexual impropriety.,It was taught in a baraita, Rabbi Yehuda HaNasi says: Why is the portion of the Nazirite (Numbers ch. 6) juxtaposed with the portion of the sota (Numbers ch. 5)? They are juxtaposed to tell you that anyone who sees a sota in her disgrace, her transgression, should renounce wine, as wine is one of the causes of that transgression.,Ḥizkiya, son of Rabbi Parnakh, said that Rabbi Yoḥa said: Why is the portion of sota juxtaposed with the portion of terumot and tithes (Numbers ch. 5)? They are juxtaposed to tell you: Anyone who has terumot and tithes and does not give them to a priest, will ultimately require the services of a priest by means of his wife, as it is stated: “And every man’s hallowed things shall be his” (Numbers 5:10). This refers to one who keeps those hallowed items for himself. To this the Torah juxtaposed: “If any man’s wife go aside and act unfaithfully against him” (Numbers 5:12). And it is written: “Then shall the man bring his wife unto the priest” (Numbers 5:15). Moreover, ultimately that man will require assistance from the tithe given to the poor, as it is stated: “And every man’s hallowed things shall be his” (Numbers 5:10). He will himself need those very hallowed items that he was unwilling to give to others.,Rav Naḥman bar Yitzḥak said: And if he gave them, ultimately he will become wealthy, as it is said: “Whatsoever any man gives the priest, it shall be his” (Numbers 5:10); much property shall be his.,Rav Huna bar Berekhya said in the name of Rabbi Elazar HaKappar: Anyone who includes the name of heaven in his distress, i.e., who turns and prays to God in his time of trouble, his livelihood will ultimately be doubled, as it is stated: “And the Almighty be your treasure, and precious toafot silver unto you” (Job 22:25). If you include God in your trouble, your silver will be doubled. Eif, which in Aramaic means double, is etymologically similar to toafot.,Rabbi Shmuel bar Naḥmani said a different explanation: This means that his sustece flies meofefet to him like a bird, as it is stated: “And precious silver toafot unto you.”,Rabbi Tavi said in the name of Rabbi Yoshiya: Anyone who is lax in his study of matters of Torah will ultimately lack the strength to stand on a day of adversity, as it is stated: “If you faint in the day of adversity, your strength is small indeed” (Proverbs 24:10). Rav Ami bar Mattana said that Shmuel said: And even if he was lax in the performance of a single mitzva, as it is stated: If you faint; this applies in any case, even in the case of a single mitzva.,Rav Safra said: Rabbi Abbahu would relate: When Ḥanina, son of Rabbi Yehoshua’s brother, went to the Diaspora, Babylonia, he would intercalate years and establish months outside of Eretz Yisrael. Because Judaism in Eretz Yisrael had declined in the wake of the bar Kokheva rebellion, he considered it necessary to cultivate the Jewish community in Babylonia as the center of the Jewish people. Among other things, he intercalated the years and established the months even though the halakha restricts those activities to Eretz Yisrael.,Eventually, the Sages of Eretz Yisrael sent two Torah scholars after him, Rabbi Yosei ben Keifar and the grandson of Zekharya ben Kevutal. When Ḥanina saw them, he asked them: Why did you come? They responded: We came to study Torah. Since he saw his standing enhanced by the Sages of Eretz Yisrael coming to study Torah from him, he proclaimed about them: These people are eminent scholars of our generation, and their fathers served in the Temple. As we learned in tractate Yoma: Zekharya ben Kevutal says: Many times I read before the High Priest from the book of Daniel on the eve of Yom Kippur.,These two scholars, however, began to dispute every decision Ḥanina rendered in response to questions raised in the study hall. He ruled it impure and they ruled it pure; he prohibited it and they permitted it. Eventually, he proclaimed about them: These people are worthless. They are good for nothing and they know nothing. They said to him: You have already built up our names and glorified us; you cannot now demolish. You have already built a fence and you cannot break through it.,He said to them: Why is it that when I rule something impure, you rule it pure; when I prohibit it, you permit it? They said to him: We do this because you intercalate the years and establish the months outside of Eretz Yisrael.,He said to them: Didn’t Rabbi Akiva ben Yosef also intercalate years and establish months outside of Eretz Yisrael? They replied to him: Leave the case of Rabbi Akiva, as, when he left, he did not leave behind anyone as great in Torah as he in Eretz Yisrael. Rabbi Ḥanina said to them: I also did not leave behind anyone as great as me in Eretz Yisrael. They said to him: The kids who you left behind have grown into goats with horns; they are greater than you are. And they sent us to you, and this is what they said to us: Go and tell him in our name: If he obeys, fine; and if he does not obey, he will be ostracized. 63b And in order to underscore this, tell our brethren in exile: If they obey the Sages of Eretz Yisrael to excommunicate Ḥanina, fine; and if they do not obey us, it is as if they are seceding from the Jewish people. They should climb a mountain; Aḥiya, one of the leaders of the Babylonian Jewish community, will build an altar, Ḥaya, son of Rabbi Yehoshua’s brother, who was a Levite, will play the lute, and all will proclaim heresy and say that they have no portion in the God of Israel.,This message had a profound impact on the people, and immediately the entire nation burst into tears, saying: God forbid. We do have a portion in the God of Israel. They reconsidered their plans to establish Babylonia as the center of the Jewish people.,The Gemara asks: Why did the Sages of Eretz Yisrael go to that extent to stop Ḥanina? The Gemara answers: Because it is stated: “For out of Zion shall go forth the Torah, and the word of the Lord from Jerusalem” (Isaiah 2:3).,The Gemara considers the details of this event: Granted, Ḥanina would rule an item pure and the Sages from Eretz Yisrael would rule it impure; they ruled stringently. But in a case where he ruled an item impure and they ruled it pure, what are the circumstances? How could they rule pure that which he ruled impure? Was it not taught in a baraita: If a Sage ruled an item impure, his colleague is not permitted to rule it pure; if he prohibited it, his colleague may not permit it? The Gemara explains: They held that they must do so in this case, so that people would not be drawn after him; due to the exigencies of the time they overturned his rulings.,The Sages taught: When our Rabbis, the Sages of the Mishna, entered the vineyard, the academy, in Yavne, Rabbi Yehuda, Rabbi Yosei, Rabbi Neḥemya, and Rabbi Eliezer, son of Rabbi Yosei HaGelili, were there presiding over the Sages. They all began to speak in honor of their hosts, the local population hosting them and their students as guests, and they taught.,Rabbi Yehuda, head of the speakers in every place, opened his speech in honor of Torah, and taught: It is stated: “Now Moses used to take the tent and pitch it outside the camp, far off from the camp; and he called it the Tent of Meeting. And it came to pass, that every seeker of God went out unto the Tent of Meeting, which was outside the camp” (Exodus 33:7). He said: Isn’t this an a fortiori inference? Just as the Torah says of the ark of God, which was only twelve mil from the camp: “Every seeker of God went out unto the Tent of Meeting”; all the more so should Torah scholars, who wander great distances and go from city to city and country to country to study Torah, be called seekers of God.,The Gemara continues: It is stated: “And the Lord spoke unto Moses, face to face” (Exodus 33:11). Rabbi Yitzḥak said: The Holy One, Blessed be He, said to Moses: Moses, you and I will show cheerful faces in the study of halakha to those who come to study. Some say that the Holy One, Blessed be He, told Moses: Just as I showed you a cheerful face, so too you will show Israel a cheerful face and restore the tent to its place in the camp.,It is said: “And he would return into the camp; but his minister, Joshua bin-Nun, a young man, departed not out of the Tent” (Exodus 33:11). Rabbi Abbahu said: The Holy One, Blessed be He, told Moses: Now, they will say: The Master, God, is angry and the student, Moses, is also angry, and what will happen to Israel? Rather, you must restore the tent to its place among the people. If you restore the tent to its place, fine; and if not, Joshua bin-Nun, your student, will serve as Israel’s leader in your place.,And that is what is written: “And he would return into the camp; but his minister, Joshua bin-Nun, a young man, departed not out of the Tent.” Rava said: Nevertheless, though Moses obeyed and restored the tent, the statement written with regard to the role of Joshua was not uttered for naught. Joshua bin-Nun remained as deputy to Moses, and ultimately served in his place, as it is stated: “But his minister, Joshua bin-Nun, a young man, departed not out of the Tent.”,And Rabbi Yehuda again began to speak in honor of Torah and taught: When Moses took leave of Israel on his last day in this world, he said: “Keep silence hasket and hear, Israel; this day you have become a people unto the Lord your God” (Deuteronomy 27:9). This is surprising: Was the Torah given to Israel on that day? Wasn’t that day at the end of forty years since the Torah was given? Rather, it comes to teach that each and every day the Torah is as dear to those who study it, as it was on the day it was given from Mount Sinai.,Rabbi Tanḥum, son of Rabbi Ḥiyya, of the village of Akko, said: Know that the Torah is indeed beloved, as one who recites Shema, morning and evening, for his entire life, and does not recite it one evening, it is as if he never recited Shema. He cannot compensate for what he missed.,The Gemara interprets the word hasket in this verse homiletically, as an acronym of the words as, make, and kat, group. Form asu many groups kitot and study Torah, for the Torah is only acquired through study in a group. This is in accordance with the opinion of Rabbi Yosei, son of Rabbi Ḥanina; as Rabbi Yosei, son of Rabbi Ḥanina, said: What is the meaning of that which is written: “A sword is upon the boasters habaddim, and they shall become fools noalu” (Jeremiah 50:36)? This verse can be interpreted homiletically: A sword upon the enemies of Torah scholars, a euphemism for the Torah scholars themselves, who sit alone bad bevad and study Torah. And furthermore, those who study alone grow foolish, as it is written here, noalu, and elsewhere it is written that after Miriam was afflicted with leprosy, Aaron told Moses: “For that we have done foolishly noalnu” (Numbers 12:11). And furthermore, they sin due to that ignorance, as at the end of that same verse it is stated: “For that we have done foolishly, and for that we have sinned.”,If you wish, say instead that it is derived from here: “The princes of Tzoan are become fools noalu” (Isaiah 19:13).,The Gemara offers an alternative explanation of this verse: “Keep silence hasket and hear, Israel”; break kattetu yourselves over words of the Torah. This is in accordance with the opinion of Reish Lakish, as Reish Lakish said: From where is it derived that matters of Torah are only retained by one who kills himself over it? As it is stated: “This is the Torah: When one dies in a tent” (Numbers 19:14); true Torah study demands the total devotion of one who is willing to dedicate his life in the tent of Torah.,The Gemara offers yet another alternative explanation of this verse: “Keep silence hasket and hear, Israel”; first be silent has and listen and then study intensively in order to analyze kattet and clarify the details. This is in accordance with the opinion of Rava, as Rava said: One must always study Torah and gain expertise in it, and only then analyze and delve into it.,In the school of Rabbi Yannai they said: What is the meaning of that which is written: “For the churning of milk brings forth curd, and the wringing of the nose af brings forth blood, so the forcing of wrath appayim brings forth strife” (Proverbs 30:33)?,With regard to the beginning of the verse: For the churning of milk brings forth curd; in whom do you find the cream of Torah? With one who spits out the milk that he nursed from his mother’s breasts over it; one who struggles with all his might to study Torah.,With regard to: And the wringing of the nose brings forth blood, any student whose rabbi is angry af with him the first time and he is silent and does not react, will merit to be able to distinguish between blood that is ritually impure and blood that is ritually pure.,As for: And the forcing of wrath appayim brings forth strife; any student whose rabbi is angry with him for the first and second times, appayim being the plural of af, and he is silent, merits to distinguish between monetary cases, strife, and capital cases, as that is the highest level of learning. As we learned in a mishna: Rabbi Yishmael says: One who seeks to become wise should engage in monetary laws, as there is no greater discipline in Torah, as they are like a flowing well in which innovations constantly spring forth.,Similarly, Rabbi Shmuel bar Naḥmani said: What is the meaning of that which is written: “If you have done foolishly in lifting up yourself, or if you have planned devices zamota, lay your hand over your mouth” (Proverbs 30:32)? Anyone who abases himself over matters of Torah, asking questions despite the shame he feels for his ignorance, will ultimately be exalted. And if he muzzles zamam himself due to embarrassment, he will end up with his hand over his mouth, unable to answer.,The Gemara returns to the homilies offered by the Sages in the vineyard of Yavne. Rabbi Neḥemya began to speak in honor of the hosts and taught: What is the meaning of that which is written: “And Saul said unto the Kenites: Go, depart, get you down from among the Amalekites lest I destroy you with them, for you showed kindness to all the Children of Israel when they came up out of Egypt” (I Samuel 15:6)? Isn’t this an a fortiori inference: Just as Jethro, the forbearer of the Kenite tribe, who only befriended Moses for his own honor, is treated in this way and rewarded that his merit would protect his descendants; all the more so should one who hosts a Torah scholar in his home, providing him with food and drink and availing him of his possessions, be rewarded with that protection.,Rabbi Yosei began to speak in honor of the hosts, and taught: It is said: “You shall not abhor an Edomite, for he is your brother; you shall not abhor an Egyptian, because you were a stranger in his land” (Deuteronomy 23:8). Isn’t this an a fortiori inference: Just as the Egyptians, who only befriended Israel, even when they hosted them, for their own benefit, as Pharaoh said to Joseph, as it is stated: “And if you know any able men among them, then make them rulers over my cattle” (Genesis 47:6), are treated this way, all the more so should one who hosts a Torah scholar in his home, providing him with food and drink and availing him of his possessions without concern for personal gain, be treated this way.,Rabbi Eliezer, son of Rabbi Yosei HaGelili, began to speak in honor of the hosts, and taught: It is stated: “The Lord has blessed the house of Oved-edom…because of the ark of God” (II Samuel 6:12). Isn’t this an a fortiori inference: Just as in reward for honoring the ark, which neither ate nor drank, but before which Oved-edom simply swept and sprinkled water to settle the dust, he was treated this way and merited a blessing, all the more so should one who hosts a Torah scholar in his home, providing him with food and drink and availing him of his possessions without concern for his personal gain, be rewarded with such a blessing.,The Gemara asks: What is that blessing with which Oved-edom was blessed? Rav Yehuda bar Zevida said: This is Ḥamot and her eight daughters-in-law, each of whom bore six in a single womb, ' None |
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60. Babylonian Talmud, Eruvin, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Sages, the • sages, dialectical argumentation of • sages, gracious • sages, violence of
Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 430; Rubenstein (2003), The Culture of the Babylonian Talmud. 47, 65
13b ונמלך ומצאו בן עירו ואמר שמך כשמי ושם אשתך כשם אשתי פסול לגרש בו,הכי השתא התם (דברים כד, א) וכתב לה כתיב בעינן כתיבה לשמה הכא ועשה לה כתיב בעינן עשייה לשמה עשייה דידה מחיקה היא,א"ר אחא בר חנינא גלוי וידוע לפני מי שאמר והיה העולם שאין בדורו של רבי מאיר כמותו ומפני מה לא קבעו הלכה כמותו שלא יכלו חביריו לעמוד על סוף דעתו שהוא אומר על טמא טהור ומראה לו פנים על טהור טמא ומראה לו פנים,תנא לא ר"מ שמו אלא רבי נהוראי שמו ולמה נקרא שמו ר"מ שהוא מאיר עיני חכמים בהלכה ולא נהוראי שמו אלא רבי נחמיה שמו ואמרי לה רבי אלעזר בן ערך שמו ולמה נקרא שמו נהוראי שמנהיר עיני חכמים בהלכה,אמר רבי האי דמחדדנא מחבראי דחזיתיה לר\' מאיר מאחוריה ואילו חזיתיה מקמיה הוה מחדדנא טפי דכתיב (ישעיהו ל, כ) והיו עיניך רואות את מוריך,א"ר אבהו א"ר יוחנן תלמיד היה לו לר"מ וסומכוס שמו שהיה אומר על כל דבר ודבר של טומאה ארבעים ושמונה טעמי טומאה ועל כל דבר ודבר של טהרה ארבעים ושמונה טעמי טהרה,תנא תלמיד ותיק היה ביבנה שהיה מטהר את השרץ במאה וחמשים טעמים,אמר רבינא אני אדון ואטהרנו ומה נחש שממית ומרבה טומאה טהור שרץ שאין ממית ומרבה טומאה לא כ"ש,ולא היא מעשה קוץ בעלמא קעביד,א"ר אבא אמר שמואל שלש שנים נחלקו ב"ש וב"ה הללו אומרים הלכה כמותנו והללו אומרים הלכה כמותנו יצאה בת קול ואמרה אלו ואלו דברי אלהים חיים הן והלכה כב"ה,וכי מאחר שאלו ואלו דברי אלהים חיים מפני מה זכו ב"ה לקבוע הלכה כמותן מפני שנוחין ועלובין היו ושונין דבריהן ודברי ב"ש ולא עוד אלא שמקדימין דברי ב"ש לדבריהן,כאותה ששנינו מי שהיה ראשו ורובו בסוכה ושלחנו בתוך הבית בית שמאי פוסלין וב"ה מכשירין אמרו ב"ה לב"ש לא כך היה מעשה שהלכו זקני ב"ש וזקני ב"ה לבקר את ר\' יוחנן בן החורנית ומצאוהו יושב ראשו ורובו בסוכה ושלחנו בתוך הבית אמרו להן בית שמאי (אי) משם ראיה אף הן אמרו לו אם כך היית נוהג לא קיימת מצות סוכה מימיך,ללמדך שכל המשפיל עצמו הקב"ה מגביהו וכל המגביה עצמו הקב"ה משפילו כל המחזר על הגדולה גדולה בורחת ממנו וכל הבורח מן הגדולה גדולה מחזרת אחריו וכל הדוחק את השעה שעה דוחקתו וכל הנדחה מפני שעה שעה עומדת לו,ת"ר שתי שנים ומחצה נחלקו ב"ש וב"ה הללו אומרים נוח לו לאדם שלא נברא יותר משנברא והללו אומרים נוח לו לאדם שנברא יותר משלא נברא נמנו וגמרו נוח לו לאדם שלא נברא יותר משנברא עכשיו שנברא יפשפש במעשיו ואמרי לה ימשמש במעשיו,| 13b but later reconsidered and did not divorce her, and a resident of his city found him and said: Your name is the same as my name, and your wife’s name is the same as my wife’s name, and we reside in the same town; give me the bill of divorce, and I will use it to divorce my wife, then this document is invalid to divorce with it? Apparently, a man may not divorce his wife with a bill of divorce written for another woman, and the same should apply to the scroll of a sota.,The Gemara rejects this argument: How can you compare the two cases? There, with regard to a bill of divorce, it is written: “And he shall write for her” (Deuteronomy 24:1), and therefore we require writing it in her name, specifically for her; whereas here, with regard to a sota, it is written: “And he shall perform with her all this ritual” (Numbers 5:30), and therefore we require performance in her name. In her case, the performance is erasure; however, writing of the scroll need not be performed specifically for her.,On the topic of Rabbi Meir and his Torah study, the Gemara cites an additional statement. Rabbi Aḥa bar Ḥanina said: It is revealed and known before the One Who spoke and the world came into being that in the generation of Rabbi Meir there was no one of the Sages who is his equal. Why then didn’t the Sages establish the halakha in accordance with his opinion? It is because his colleagues were unable to ascertain the profundity of his opinion. He was so brilliant that he could present a cogent argument for any position, even if it was not consistent with the prevalent halakha. As he would state with regard to a ritually impure item that it is pure, and display justification for that ruling, and likewise he would state with regard to a ritually pure item that it is impure, and display justification for that ruling. The Sages were unable to distinguish between the statements that were halakha and those that were not.,It was taught in a baraita: Rabbi Meir was not his name; rather, Rabbi Nehorai was his name. And why was he called by the name Rabbi Meir? It was because he illuminates meir the eyes of the Sages in matters of the halakha. And Rabbi Nehorai was not the name of the tanna known by that name; rather, Rabbi Neḥemya was his name, and some say: Rabbi Elazar ben Arakh was his name. And why was he called by the name Rabbi Nehorai? It is because he enlightens manhir the eyes of the Sages in matters of the halakha.,The Gemara relates that Rabbi Yehuda HaNasi said: The fact that I am more incisive than my colleagues is due to the fact that I saw Rabbi Meir from behind, i.e., I sat behind him when I was his student. Had I seen him from the front, I would be even more incisive, as it is written: “And your eyes shall see your teacher” (Isaiah 30:20). Seeing the face of one’s teacher increases one’s understanding and sharpens one’s mind.,And the Gemara stated that Rabbi Abbahu said that Rabbi Yoḥa said: Rabbi Meir had a disciple, and his name was Sumakhus, who would state with regard to each and every matter of ritual impurity forty-eight reasons in support of the ruling of impurity, and with regard to each and every matter of ritual purity forty-eight reasons in support of the ruling of purity.,It was taught in a baraita: There was a distinguished disciple at Yavne who could with his incisive intellect purify the creeping animal, explicitly deemed ritually impure by the Torah, adducing one hundred and fifty reasons in support of his argument.,Ravina said: I too will deliberate and purify it employing the following reasoning: And just as a snake that kills people and animals and thereby increases ritual impurity in the world, as a corpse imparts impurity through contact, through being carried, and by means of a tent, is ritually pure and transmits no impurity, a creeping animal that does not kill and does not increase impurity in the world, all the more so should it be pure.,The Gemara rejects this: And it is not so; that is not a valid a fortiori argument, as it can be refuted. A snake is performing a mere act of a thorn. A thorn causes injury and even death; nevertheless, it is not ritually impure. The same applies to a snake, and therefore this a fortiori argument is rejected.,Rabbi Abba said that Shmuel said: For three years Beit Shammai and Beit Hillel disagreed. These said: The halakha is in accordance with our opinion, and these said: The halakha is in accordance with our opinion. Ultimately, a Divine Voice emerged and proclaimed: Both these and those are the words of the living God. However, the halakha is in accordance with the opinion of Beit Hillel.,The Gemara asks: Since both these and those are the words of the living God, why were Beit Hillel privileged to have the halakha established in accordance with their opinion? The reason is that they were agreeable and forbearing, showing restraint when affronted, and when they taught the halakha they would teach both their own statements and the statements of Beit Shammai. Moreover, when they formulated their teachings and cited a dispute, they prioritized the statements of Beit Shammai to their own statements, in deference to Beit Shammai.,As in the mishna that we learned: In the case of one whose head and most of his body were in the sukka, but his table was in the house, Beit Shammai deem this sukka invalid; and Beit Hillel deem it valid. Beit Hillel said to Beit Shammai: Wasn’t there an incident in which the Elders of Beit Shammai and the Elders of Beit Hillel went to visit Rabbi Yoḥa ben HaḤoranit, and they found him sitting with his head and most of his body in the sukka, but his table was in the house? Beit Shammai said to them: From there do you seek to adduce a proof? Those visitors, too, said to him: If that was the manner in which you were accustomed to perform the mitzva, you have never fulfilled the mitzva of sukka in all your days. It is apparent from the phrasing of the mishna that when the Sages of Beit Hillel related that the Elders of Beit Shammai and the Elders of Beit Hillel visited Rabbi Yoḥa ben HaḤoranit, they mentioned the Elders of Beit Shammai before their own Elders.,This is to teach you that anyone who humbles himself, the Holy One, Blessed be He, exalts him, and anyone who exalts himself, the Holy One, Blessed be He, humbles him. Anyone who seeks greatness, greatness flees from him, and, conversely, anyone who flees from greatness, greatness seeks him. And anyone who attempts to force the moment and expends great effort to achieve an objective precisely when he desires to do so, the moment forces him too, and he is unsuccessful. And conversely, anyone who is patient and yields to the moment, the moment stands by his side, and he will ultimately be successful.,The Sages taught the following baraita: For two and a half years, Beit Shammai and Beit Hillel disagreed. These say: It would have been preferable had man not been created than to have been created. And those said: It is preferable for man to have been created than had he not been created. Ultimately, they were counted and concluded: It would have been preferable had man not been created than to have been created. However, now that he has been created, he should examine his actions that he has performed and seek to correct them. And some say: He should scrutinize his planned actions and evaluate whether or not and in what manner those actions should be performed, so that he will not sin.,The cross beam, which the Sages stated may be used to render an alleyway fit for one to carry within it, must be wide enough to receive and hold a small brick. And this small brick is half a large brick, which measures three handbreadths, i.e., a handbreadth and a half. It is sufficient that the cross beam will be a handbreadth in width, not a handbreadth and a half, enough to hold a small brick across its width.,And the cross beam must be wide enough to hold a small brick and also sturdy enough to hold a small brick and not collapse. Rabbi Yehuda says: If it is wide enough to hold the brick, even though it is not sturdy enough to actually support it, it is sufficient. Therefore, even if the cross beam is made of straw or reeds, one considers it as though it were made of metal.,If the cross beam is curved, so that a small brick cannot rest on it, one considers it as though it were straight; if it is round, one considers it as though it were square. The following principle was stated with regard to a round cross beam: Any beam with a circumference of three handbreadths is a handbreadth in width, i.e., in diameter.'' None | |
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61. Babylonian Talmud, Gittin, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Babylonian rabbis, sages, forms of address used by • Babylonian rabbis, sages, parallel to sophists, rhetors • Babylonian rabbis, sages, preference for formal framework • Palestinian rabbis, sages, forms of address used by • Palestinian rabbis, sages, marriage ties with non-rabbinic Jews • Palestinian rabbis, sages, preference for informality • Palestinian rabbis, sages, tendency to seek contact with Non Rabbis • Pharisees, Torah-sages, Pharisaic
Found in books: Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 39, 132; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 186
| 57b אמר רבי חייא בר אבין אמר רבי יהושע בן קרחה סח לי זקן אחד מאנשי ירושלים בבקעה זו הרג נבוזראדן רב טבחים מאתים ואחת עשרה רבוא ובירושלים הרג תשעים וארבע רבוא על אבן אחת עד שהלך דמן ונגע בדמו של זכריה לקיים מה שנאמר (הושע ד, ב) ודמים בדמים נגעו,אשכחיה לדמיה דזכריה דהוה קא מרתח וסליק אמר מאי האי אמרו ליה דם זבחים דאשתפוך אייתי דמי ולא אידמו,אמר להו אי אמריתו לי מוטב ואי לאו מסריקנא לבשרייכו במסרקי דפרזלי אמרי ליה מאי נימא לך נבייא הוה בן דהוה קא מוכח לן במילי דשמיא קמינן עילויה וקטלינן ליה והא כמה שנין דלא קא נייח דמיה,אמר להו אנא מפייסנא ליה אייתי סנהדרי גדולה וסנהדרי קטנה קטל עילויה ולא נח בחורים ובתולות קטל עילויה ולא נח אייתי תינוקות של בית רבן קטל עילויה ולא נח א"ל זכריה זכריה טובים שבהן איבדתים ניחא לך דאבדינהו לכולהו כדאמר ליה הכי נח,בההיא שעתא הרהר תשובה בדעתיה אמר ומה אם על נפש אחת כך ההוא גברא דקטל כל הני נשמתא על אחת כמה וכמה ערק אזל שדר שטר פרטתא בביתיה ואגייר,תנא נעמן גר תושב היה נבוזראדן גר צדק היה,מבני בניו של המן למדו תורה בבני ברק מבני בניו של סיסרא למדו תינוקות בירושלים מבני בניו של סנחריב למדו תורה ברבים מאן אינון שמעיה ואבטליון,היינו דכתיב (יחזקאל כד, ח) נתתי את דמה על צחיח סלע לבלתי הכסות,(בראשית כז, כב) הקול קול יעקב והידים ידי עשו הקול זה אדריינוס קיסר שהרג באלכסנדריא של מצרים ששים רבוא על ששים רבוא כפלים כיוצאי מצרים קול יעקב זה אספסיינוס קיסר שהרג בכרך ביתר ארבע מאות רבוא ואמרי לה ארבעת אלפים רבוא והידים ידי עשו זו מלכות הרשעה שהחריבה את בתינו ושרפה את היכלנו והגליתנו מארצנו,דבר אחר הקול קול יעקב אין לך תפלה שמועלת שאין בה מזרעו של יעקב והידים ידי עשו אין לך מלחמה שנוצחת שאין בה מזרעו של עשו,והיינו דא"ר אלעזר (איוב ה, כא) בשוט לשון תחבא בחירחורי לשון תחבא אמר רב יהודה אמר רב מאי דכתיב (תהלים קלז, א) על נהרות בבל שם ישבנו גם בכינו בזכרנו את ציון מלמד שהראהו הקב"ה לדוד חורבן בית ראשון וחורבן בית שני חורבן בית ראשון שנאמר על נהרות בבל שם ישבנו גם בכינו בית שני דכתיב (תהלים קלז, ז) זכור ה\' לבני אדום את יום ירושלים האומרים ערו ערו עד היסוד בה,אמר רב יהודה אמר שמואל ואיתימא רבי אמי ואמרי לה במתניתא תנא מעשה בד\' מאות ילדים וילדות שנשבו לקלון הרגישו בעצמן למה הן מתבקשים אמרו אם אנו טובעין בים אנו באין לחיי העולם הבא דרש להן הגדול שבהן (תהלים סח, כג) אמר ה\' מבשן אשיב אשיב ממצולות ים מבשן אשיב מבין שיני אריה אשיב ממצולות ים אלו שטובעין בים,כיון ששמעו ילדות כך קפצו כולן ונפלו לתוך הים נשאו ילדים ק"ו בעצמן ואמרו מה הללו שדרכן לכך כך אנו שאין דרכנו לכך על אחת כמה וכמה אף הם קפצו לתוך הים ועליהם הכתוב אומר (תהלים מד, כג) כי עליך הורגנו כל היום נחשבנו כצאן טבחה,ורב יהודה אמר זו אשה ושבעה בניה אתיוהו קמא לקמיה דקיסר אמרו ליה פלח לעבודת כוכבים אמר להו כתוב בתורה (שמות כ, ב) אנכי ה\' אלהיך אפקוהו וקטלוהו,ואתיוהו לאידך לקמיה דקיסר אמרו ליה פלח לעבודת כוכבים אמר להו כתוב בתורה (שמות כ, ב) לא יהיה לך אלהים אחרים על פני אפקוהו וקטלוהו אתיוהו לאידך אמרו ליה פלח לעבודת כוכבים אמר להו כתוב בתורה (שמות כב, יט) זובח לאלהים יחרם אפקוהו וקטלוהו,אתיוהו לאידך אמרו ליה פלח לעבודת כוכבים אמר להו כתוב בתורה (שמות לד, יד) לא תשתחוה לאל אחר אפקוהו וקטלוהו אתיוהו לאידך אמרו ליה פלח לעבודת כוכבים אמר להו כתוב בתורה (דברים ו, ד) שמע ישראל ה\' אלהינו ה\' אחד אפקוהו וקטלוהו,אתיוהו לאידך אמרו ליה פלח לעבודת כוכבים אמר להו כתוב בתורה (דברים ד, לט) וידעת היום והשבות אל לבבך כי ה\' הוא האלהים בשמים ממעל ועל הארץ מתחת אין עוד אפקוהו וקטלוהו,אתיוהו לאידך אמרו ליה פלח לעבודת כוכבים אמר להו כתוב בתורה (דברים כו, יז) את ה\' האמרת וגו\' וה\' האמירך היום כבר נשבענו להקדוש ברוך הוא שאין אנו מעבירין אותו באל אחר ואף הוא נשבע לנו שאין מעביר אותנו באומה אחרת,א"ל קיסר אישדי לך גושפנקא וגחין ושקליה כי היכי דלימרו קביל עליה הרמנא דמלכא א"ל חבל עלך קיסר חבל עלך קיסר על כבוד עצמך כך על כבוד הקב"ה על אחת כמה וכמה,אפקוהו למיקטליה אמרה להו אימיה יהבוהו ניהלי ואינשקיה פורתא אמרה לו בניי לכו ואמרו לאברהם אביכם אתה עקדת מזבח אחד ואני עקדתי שבעה מזבחות אף היא עלתה לגג ונפלה ומתה יצתה בת קול ואמרה (תהלים קיג, ט) אם הבנים שמחה,ר\' יהושע בן לוי אמר זו מילה שניתנה בשמיני ר\' שמעון בן לקיש אמר אלו ת"ח שמראין הלכות שחיטה בעצמן דאמר רבא כל מילי ליחזי איניש בנפשיה בר משחיטה ודבר אחר,רב נחמן בר יצחק אמר אלו תלמידי חכמים שממיתין עצמן על דברי תורה כדר\' שמעון בן לקיש דאמר ר"ש בן לקיש אין דברי תורה מתקיימין אלא במי שממית עצמו עליהם שנאמר (במדבר יט, יד) זאת התורה אדם כי ימות באהל וגו\' אמר רבה בר בר חנה א"ר יוחנן ארבעים סאה'' None | 57b § With regard to the Babylonian exile following the destruction of the First Temple, Rabbi Ḥiyya bar Avin says that Rabbi Yehoshua ben Korḥa says: An old man from among the inhabitants of Jerusalem related to me: In this valley that lies before you, Nebuzaradan, captain of the guard of the Babylonian king Nebuchadnezzar, killed 2,110,000 people. And in Jerusalem itself he killed 940,000 people on one stone, until the blood of his victims flowed and touched the blood of Zechariah to fulfill what is stated: “And blood touches blood” (Hosea 4:2).,The Gemara clarifies the details of what happened: Nebuzaradan found the blood of Zechariah, the son of Jehoiada the priest, and saw that it was bubbling up from the ground, and he said: What is this? Those in the Temple said to him: It is sacrificial blood that had been poured there. He brought animal blood, compared it to the blood bubbling up from the ground, and saw that it was not similar to it.,Nebuzaradan said to them: If you tell me whose blood this is, it will be well for you. But if not, I will comb your flesh with iron combs. They said to him: What shall we say to you? He was a prophet among us, who used to rebuke us about heavenly matters, and we rose up against him, and killed him (II\xa0Chronicles 24:20–22), and for many years now his blood has not settled.,Nebuzaradan said to them: I will appease Zechariah. He brought the members of the Great Sanhedrin and of a lesser Sanhedrin and killed them alongside the bubbling blood, but it still did not settle. He then brought young men and virgins and killed them alongside it, but it still did not settle. He then brought schoolchildren and killed them alongside it, but it still did not settle. Finally Nebuzaradan said to him: Zechariah, Zechariah, I have killed the best of them. Would it please you if I destroyed them all? When he said this, the blood at last settled.,At that moment Nebuzaradan contemplated the idea of repentance and said to himself: If, for the death of one soul, that of Zechariah, God punishes the Jewish people in this manner, then that man, that is to say, I, who has killed all of those souls, all the more so will be I be subject to great punishment from God. He fled, sent to his house a document detailing what was to be done with his property, and converted to Judaism.,A Sage taught a baraita relating to this matter: Naaman, commander of the army of the king of Aram (see II\xa0Kings, chapter 5), was not a convert, as he did not accept all of the mitzvot, but rather he was a ger toshav, a gentile who resides in Eretz Israel and observes the seven Noahide mitzvot. Nebuzaradan, by contrast, was a convert, as explained previously.,The Gemara adds that some of Haman’s descendants studied Torah in Bnei Brak, and some of Sisera’s descendants taught children Torah in Jerusalem, and some of Sennacherib’s descendants taught Torah in public. Who are they? They are Shemaya and Avtalyon, the teachers of Hillel the Elder.,As for the incident involving the blood of Zechariah, this is alluded to by that which is written: “I have set her blood upon the bare rock that it should not be covered” (Ezekiel 24:8).,§ Apropos its discussion of the destruction of the Temple and the calamities that befell Israel, the Gemara cites the verse: “The voice is the voice of Jacob, but the hands are the hands of Esau” (Genesis 27:22), which the Sages expounded as follows: “The voice”; this is the cry stirred up by the emperor Hadrian, who caused the Jewish people to cry out when he killed six hundred thousand on six hundred thousand in Alexandria of Egypt, twice the number of men who left Egypt. “The voice of Jacob”; this is the cry aroused by the emperor Vespasian, who killed four million people in the city of Beitar. And some say: He killed forty million people. “And the hands are the hands of Esau”; this is the wicked kingdom of Rome that destroyed our Temple, burned our Sanctuary, and exiled us from our land.,Alternatively, “the voice is the voice of Jacob” means that no prayer is effective in the world unless some member of the seed of Jacob has a part in it. The second clause in the verse, “and the hands are the hands of Esau,” means that no war grants victory unless some member of the seed of Esau has a part in it.,And this is what Rabbi Elazar says: The verse that says: “You shall be hid from the scourge of the tongue” (Job 5:21), means: You shall need to hide on account of quarrels provoked by the tongue. Rav Yehuda says that Rav says: What is the meaning of that which is written: “By the rivers of Babylonia, there we sat down and wept, when we remembered Zion” (Psalms 137:1)? This teaches that the Holy One, Blessed be He, showed David the destruction of the First Temple and the destruction of the Second Temple. He saw the destruction of the First Temple, as it is stated: “By the rivers of Babylon, there we sat down and wept.” He saw the destruction of the Second Temple, as it is written later in that same psalm: “Remember, O Lord, against the children of Edom the day of Jerusalem, when they said: Raze it, raze it, to its very foundation” (Psalms 137:7), as the Second Temple was destroyed by the Romans, “the children of Edom.”,Rav Yehuda says that Shmuel says, and some say that it was Rabbi Ami who says this, and some say that it was taught in a baraita: There was an incident involving four hundred boys and girls who were taken as captives for the purpose of prostitution. These children sensed on their own what they were expected to do, and they said: If we commit suicide and drown in the sea, will we come to eternal life in the World-to-Come? The oldest child among them expounded the verse: “The Lord said, I will bring back from Bashan, I will bring them back from the depths of the sea” (Psalms 68:23). “I will bring back from Bashan,” i.e., from between the teeth bein shen of the lion, and “I will bring them back from the depths of the sea” is referring to those who drown in the sea for the sake of Heaven.,When the girls heard this, they all leapt and fell into the sea. The boys then drew an a fortiori inference with regard to themselves and said: If these girls, for whom sexual intercourse with men is their natural way, act in such a manner, then we, for whom sexual intercourse with men is not our natural way, should all the more so conduct ourselves likewise. They too leapt into the sea. Concerning them and others like them the verse states: “As For Your sake we are killed all the day long; we are reckoned as sheep for the slaughter” (Psalms 44:23).,And Rav Yehuda said: This verse applies to the woman and her seven sons who died as martyrs for the sake of the sanctification of God’s name. The incident occurred as follows: They brought in the first of the woman’s sons before the emperor and said to him: Worship the idol. He said to them: I cannot do so, as it is written in the Torah: “I am the Lord your God” (Exodus 20:2). They immediately took him out and killed him.,And they then brought in another son before the emperor, and said to him: Worship the idol. He said to them: I cannot do so, as it is written in the Torah: “You shall have no other gods beside Me” (Exodus 20:3). And so they took him out and killed him. They then brought in yet another son before the emperor, and said to him: Worship the idol. He said to them: I cannot do so, as it is written in the Torah: “He that sacrifices to any god, save to the Lord only, he shall be utterly destroyed” (Exodus 22:19). And so they took him out and killed him.,They then brought in another son, and said to him: Worship the idol. He said to them: I cannot do so, as it is written in the Torah: “You shall not bow down to any other god” (Exodus 34:14). And so they took him out and killed him. They then brought in yet another son, and said to him: Worship the idol. He said to them: I cannot do so, as it is written in the Torah: “Hear, O Israel, the Lord is our God, the Lord is One” (Deuteronomy 6:4). And so they took him out and killed him.,They then brought in another son, and said to him: Worship the idol. He said to them: I cannot do so, as it is written in the Torah: “Know therefore this today, and consider it in your heart, that the Lord, He is God in heaven above and upon the earth beneath; there is no other” (Deuteronomy 4:39). And so they took him out and killed him.,They then brought in yet another son, and said to him: Worship the idol. He said to them: I cannot do so, as it is written in the Torah: “You have avouched the Lord this day to be your God…and the Lord has avouched you this day to be a people for His own possession” (Deuteronomy 26:17–18). We already took an oath to the Holy One, Blessed be He, that we will not exchange Him for a different god, and He too has taken an oath to us that He will not exchange us for another nation.,It was the youngest brother who had said this, and the emperor pitied him. Seeking a way to spare the boy’s life, the emperor said to him: I will throw down my seal before you; bend over and pick it up, so that people will say that he has accepted the king’s authority harmana. The boy said to him: Woe ḥaval to you, Caesar, woe to you, Caesar. If you think that for the sake of your honor I should fulfill your command and do this, then for the sake of the honor of the Holy One, Blessed be He, all the more so should I fulfill His command.,As they were taking him out to be killed, his mother said to them: Give him to me so that I may give him a small kiss. She said to him: My son, go and say to your father Abraham, You bound one son to the altar, but I bound seven altars. She too in the end went up to the roof, fell, and died. A Divine Voice emerged and said: “A joyful mother of children” (Psalms 113:9), as she raised her children to be devoted in their service of God.,Rabbi Yehoshua ben Levi says concerning the verse: “For Your sake we are killed all the day long” (Psalms 44:23), that this is referring to circumcision, which was given for the eighth day, as the blood of our newborn sons is spilled for the sake of the covet with God. Rabbi Shimon ben Lakish says: This verse was stated in reference to Torah scholars who demonstrate the halakhot of slaughter on themselves, meaning that they demonstrate on their own bodies how ritual slaughter should be performed and occasionally injure themselves in the process. This is as Rava says: A person may demonstrate anything using himself to illustrate the act except for slaughter and another matter, a euphemism for sexual intercourse.,Rav Naḥman bar Yitzḥak says: These people in the verse are Torah scholars who kill themselves over the words of Torah, in accordance with the statement of Rabbi Shimon ben Lakish. As Rabbi Shimon ben Lakish says: The words of the Torah endure only for one who kills himself over them, as it is stated: “This is the Torah, when a man dies in a tent” (Numbers 19:14). Rabba bar bar Ḥana says that Rabbi Yoḥa says: Forty se’a'' None |
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62. Babylonian Talmud, Hagigah, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Sages, the • sages, violence of
Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 430, 465, 467; Rubenstein (2003), The Culture of the Babylonian Talmud. 54
| 3b (דברי הימים א יז, כא) ומי כעמך ישראל גוי אחד בארץ,ואף הוא פתח ודרש (קהלת יב, יא) דברי חכמים כדרבונות וכמסמרות נטועים בעלי אסופות נתנו מרועה אחד למה נמשלו דברי תורה לדרבן לומר לך מה דרבן זה מכוין את הפרה לתלמיה להוציא חיים לעולם אף דברי תורה מכוונין את לומדיהן מדרכי מיתה לדרכי חיים אי מה דרבן זה מטלטל אף דברי תורה מטלטלין ת"ל מסמרות,אי מה מסמר זה חסר ולא יתר אף דברי תורה חסירין ולא יתירין ת"ל נטועים מה נטיעה זו פרה ורבה אף דברי תורה פרין ורבין בעלי אסופות אלו תלמידי חכמים שיושבין אסופות אסופות ועוסקין בתורה הללו מטמאין והללו מטהרין הללו אוסרין והללו מתירין הללו פוסלין והללו מכשירין,שמא יאמר אדם היאך אני למד תורה מעתה תלמוד לומר כולם נתנו מרועה אחד אל אחד נתנן פרנס אחד אמרן מפי אדון כל המעשים ברוך הוא דכתיב (שמות כ, א) וידבר אלהים את כל הדברים האלה,אף אתה עשה אזניך כאפרכסת וקנה לך לב מבין לשמוע את דברי מטמאים ואת דברי מטהרים את דברי אוסרין ואת דברי מתירין את דברי פוסלין ואת דברי מכשירין בלשון הזה אמר להם אין דור יתום שר\' אלעזר בן עזריה שרוי בתוכו,ולימרו ליה בהדיא משום מעשה שהיה דתניא מעשה בר\' יוסי בן דורמסקית שהלך להקביל פני ר\' אלעזר בלוד אמר לו מה חידוש היה בבהמ"ד היום,א"ל נמנו וגמרו עמון ומואב מעשרין מעשר עני בשביעית,אמר לו יוסי פשוט ידיך וקבל עיניך פשט ידיו וקבל עיניו בכה ר\' אלעזר ואמר (תהלים כה, יד) סוד ה\' ליראיו ובריתו להודיעם,אמר לו לך אמור להם אל תחושו למניינכם כך מקובלני מרבן יוחנן בן זכאי ששמע מרבו ורבו מרבו הלכתא למשה מסיני עמון ומואב מעשרין מעשר עני בשביעית מה טעם הרבה כרכים כבשו עולי מצרים ולא כבשום עולי בבל,מפני שקדושה ראשונה קדשה לשעתה ולא קדשה לעתיד לבא והניחום כדי שיסמכו עליהן עניים בשביעית,תנא לאחר שנתיישבה דעתו אמר יהי רצון שיחזרו עיני יוסי למקומן וחזרו,ת"ר איזהו שוטה היוצא יחידי בלילה והלן בבית הקברות והמקרע את כסותו איתמר רב הונא אמר עד שיהו כולן בבת אחת ר\' יוחנן אמר אפי\' באחת מהן,היכי דמי אי דעביד להו דרך שטות אפי\' בחדא נמי אי דלא עביד להו דרך שטות אפילו כולהו נמי לא,לעולם דקא עביד להו דרך שטות והלן בבית הקברות אימור כדי שתשרה עליו רוח טומאה הוא דקא עביד והיוצא יחידי בלילה אימור גנדריפס אחדיה והמקרע את כסותו אימור בעל מחשבות הוא כיון דעבדינהו לכולהו הוה להו'' None | 3b “And who is like Your people, Israel, one nation in the land?” (I\xa0Chronicles 17:21).,The Gemara adds: And Rabbi Elazar ben Azarya also commenced his lecture and taught: It is written: “The words of the wise are as goads, and as nails well fastened are those that are composed in collections; they are given from one shepherd” (Ecclesiastes 12:11). Why are matters of Torah compared to a goad? To tell you that just as this goad directs the cow to her furrow to bring forth sustece for life to the world, so too the words of Torah direct those who study them from the paths of death to the paths of life. The Gemara asks: If so, derive the following from that same analogy: Just as this goad is movable and not rigid, so too matters of Torah are movable in accordance with circumstance and are not permanent. Therefore, the verse states: “Nails,” which are permanent.,The Gemara further asks: If so, one can explain as follows: Just as this nail is diminished in size and does not expand, as it wastes away over time, so too matters of Torah are gradually diminished and do not expand. Therefore, the verse states: “Well fastened netuim.” Just as this plant neti’a flourishes and multiplies, so too matters of Torah flourish and multiply. “Those that are composed in collections ba’alei asufot”: These are Torah scholars who sit in many groups asupot and engage in Torah study. There are often debates among these groups, as some of these Sages render an object or person ritually impure and these render it pure; these prohibit an action and these permit it; these deem an item invalid and these deem it valid.,Lest a person say: Now, how can I study Torah when it contains so many different opinions? The verse states that they are all “given from one shepherd.” One God gave them; one leader, i.e., Moses, said them from the mouth of the Master of all creation, Blessed be He, as it is written: “And God spoke all these words” (Exodus\xa020:1). The plural form “words” indicates that God transmitted all the interpretations of the Ten Commandments. Since the Sages invariably utilize the Torah itself or the statements of the prophets as the sources for their opinions, there is a certain unity to the study of Torah, despite the numerous explanations and applications.,So too you, the student, make your ears like a funnel and acquire for yourself an understanding heart to hear both the statements of those who render objects ritually impure and the statements of those who render them pure; the statements of those who prohibit actions and the statements of those who permit them; the statements of those who deem items invalid and the statements of those who deem them valid. When Rabbi Yehoshua heard these interpretations, he said to them in these words: No generation is considered orphaned, i.e. without a leader, if Rabbi Elazar ben Azarya dwells among it.,The Gemara asks: But Rabbi Yoḥa ben Beroka and Rabbi Elazar ben Ḥisma should have told Rabbi Yehoshua these statements of Rabbi Elazar ben Azarya directly, without delay. Why did they hesitate at first? The Gemara answers: They were hesitant due to an incident that occurred. As it is taught in a baraita: There was an incident involving Rabbi Yosei ben Durmaskit, who went to greet Rabbi Eliezer in Lod. Rabbi Elazar said to him: What novel idea was taught today in the study hall?,Rabbi Yosei ben Durmaskit said to him: The Sages assembled, counted the votes, and concluded that although the lands of Ammon and Moab on the eastern side of the Jordan River are not part of Eretz Yisrael, and therefore the halakhot of the Sabbatical Year and tithes should not apply to them, as these lands are adjacent to Eretz Yisrael, one separates the poor man’s tithe there in the Sabbatical Year. Since the Sages debated which tithes should be separated, they had to take a vote to determine the halakha in this regard.,Rabbi Elazar said to him in anger: Yosei, extend your hands and catch your eyes, which are about to come out of their sockets. He extended his hands and caught his eyes. Rabbi Elazar wept and said the verse: “The counsel of the Lord is with them who fear Him; and His covet, to make them know it” (Psalms\xa025:14), i.e., the Sages arrived at the correct conclusion, although they were unaware of the proper rationale behind it.,Rabbi Elazar said to Rabbi Yosei to go and say to the Sages in the study hall: Do not be concerned with regard to your counting, that you might not have ruled properly, as you have not in fact instituted a new ordice at all. This is the tradition that I received from Rabban Yoḥa ben Zakkai, who heard from his teacher, and his teacher from his teacher: It is a halakha transmitted to Moses from Sinai that in Ammon and Moab one separates the poor man’s tithe in the Sabbatical Year. What is the reason? Those who ascended from Egypt conquered many cities, and those who ascended from Babylonia did not conquer them after the destruction of the First Temple.,This difference is important, because the first consecration of Eretz Yisrael, by those who ascended from Egypt, caused it to be sanctified only for its time and it was not sanctified forever, as that depended on the renewed conquest of the land by the Jewish people. And those who ascended from Babylonia left those cities aside and did not consider them part of Eretz Yisrael even after Jewish settlement was renewed there. They would plow and harvest in these places in the Sabbatical Year and tithe the poor man’s tithe, so that the poor of Eretz Yisrael, who did not have sufficient income from the previous years, could rely upon that produce in the Sabbatical Year, receiving help from this tithe.,It was taught that after Rabbi Elazar’s mind was put at ease, he said: May it be God’s will that Rabbi Yosei’s eyes should return to their place. And indeed his eyes returned. Due to this event, in which Rabbi Elazar responded harshly when his disciple related what he considered a novel idea, the students of Rabbi Yehoshua hesitated to recount what they had heard until their teacher encouraged them to do so.,§ The Sages taught: Who is considered an imbecile? One who goes out alone at night, and one who sleeps in a cemetery, and one who rends his garment. It was stated that Rav Huna said: One does not have the halakhic status of an imbecile until there are all of these signs present in him at the same time. Rabbi Yoḥa said: He is considered an imbecile even due to the appearance of one of these signs.,The Gemara asks: What are the circumstances of the case under discussion? If he performs them in a deranged manner, then even the appearance of one sign should be enough to classify him as an imbecile. If he does not perform these actions in a deranged manner, but has a reason to act this way, then even if he performs all of them he should not be deemed an imbecile.,The Gemara answers: Actually, the baraita is referring to one who performs these actions in a deranged manner, but each action on its own could be explained rationally. With regard to one who sleeps in the cemetery, one could say that he is doing so in order that an impure spirit should settle upon him. Although it is inappropriate to do this, as there is a reason for this behavior it is not a sign of madness. And with regard to one who goes out alone at night, one could say that perhaps a fever took hold of him and he is trying to cool himself down. And as for one who tears his garments, one could say that he is a man engaged in thought, and out of anxiety he tears his clothing unintentionally. Despite these possible explanations, since one performed all of these together they are considered'' None |
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63. Babylonian Talmud, Ketuvot, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Babylonian rabbis, sages, attitudes of Palestinian rabbis and, distinguished, relative to social intercourse with non-rabbinic Jews • Babylonian rabbis, sages, increasing influence of Palestinian traditions • Babylonian rabbis, sages, preference for formal framework • Babylonian rabbis, sages, rise from poverty to riches • Palestinian rabbis, sages, appeals for financial support • Palestinian rabbis, sages, increasing influence in Babylonia • Palestinian rabbis, sages, interaction with NRs not always cordial • Palestinian rabbis, sages, marriage ties with non-rabbinic Jews • Palestinian rabbis, sages, motivation • Palestinian rabbis, sages, search for social advancement • Palestinian rabbis, sages, tendency to seek contact with Non Rabbis • Sage • sages, and amei ha’arets • sages, conjugal duty of • sages, livelihood of
Found in books: Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 29, 31, 46, 126; Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 135; Rubenstein (2003), The Culture of the Babylonian Talmud. 111, 114, 136, 155
| 62b אכולהו והא ששה חדשים קאמר אינו דומה מי שיש לו פת בסלו למי שאין לו פת בסלו,א"ל רבה בר רב חנן לאביי חמר ונעשה גמל מאי א"ל רוצה אשה בקב ותיפלות מעשרה קבין ופרישות:,הספנים אחת לששה חדשים דברי ר\' אליעזר: אמר רב ברונא אמר רב הלכה כר"א אמר רב אדא בר אהבה אמר רב זו דברי ר\' אליעזר אבל חכמים אומרים התלמידים יוצאין לת"ת ב\' וג\' שנים שלא ברשות אמר רבא סמכו רבנן אדרב אדא בר אהבה ועבדי עובדא בנפשייהו,כי הא דרב רחומי הוה שכיח קמיה דרבא במחוזא הוה רגיל דהוה אתי לביתיה כל מעלי יומא דכיפורי יומא חד משכתיה שמעתא הוה מסכיא דביתהו השתא אתי השתא אתי לא אתא חלש דעתה אחית דמעתא מעינה הוה יתיב באיגרא אפחית איגרא מתותיה ונח נפשיה,עונה של תלמידי חכמים אימת אמר רב יהודה אמר שמואל מע"ש לע"ש (תהלים א, ג) אשר פריו יתן בעתו אמר רב יהודה ואיתימא רב הונא ואיתימא רב נחמן זה המשמש מטתו מע"ש לע"ש,יהודה בריה דר\' חייא חתניה דר\' ינאי הוה אזיל ויתיב בבי רב וכל בי שמשי הוה אתי לביתיה וכי הוה אתי הוה קא חזי קמיה עמודא דנורא יומא חד משכתיה שמעתא כיון דלא חזי ההוא סימנא אמר להו רבי ינאי כפו מטתו שאילמלי יהודה קיים לא ביטל עונתו הואי (קהלת י, ה) כשגגה שיוצא מלפני השליט ונח נפשיה,רבי איעסק ליה לבריה בי רבי חייא כי מטא למיכתב כתובה נח נפשה דרביתא אמר רבי ח"ו פסולא איכא יתיבו ועיינו במשפחות רבי אתי משפטיה בן אביטל ורבי חייא אתי משמעי אחי דוד,אזיל איעסק ליה לבריה בי ר\' יוסי בן זימרא פסקו ליה תרתי סרי שנין למיזל בבי רב אחלפוה קמיה אמר להו ניהוו שית שנין אחלפוה קמיה אמר להו איכניס והדר איזיל הוה קא מכסיף מאבוה א"ל בני דעת קונך יש בך,מעיקרא כתיב (שמות טו, יז) תביאמו ותטעמו ולבסוף כתיב (שמות כה, ח) ועשו לי מקדש ושכנתי בתוכם,אזיל יתיב תרתי סרי שני בבי רב עד דאתא איעקרא דביתהו אמר רבי היכי נעביד נגרשה יאמרו ענייה זו לשוא שימרה נינסיב איתתא אחריתי יאמרו זו אשתו וזו זונתו בעי עלה רחמי ואיתסיאת:,רבי חנניה בן חכינאי הוה קאזיל לבי רב בשילהי הלוליה דר"ש בן יוחאי א"ל איעכב לי עד דאתי בהדך לא איעכבא ליה אזל יתיב תרי סרי שני בבי רב עד דאתי אישתנו שבילי דמתא ולא ידע למיזל לביתיה,אזל יתיב אגודא דנהרא שמע לההיא רביתא דהוו קרו לה בת חכינאי בת חכינאי מלי קולתך ותא ניזיל אמר ש"מ האי רביתא דידן אזל בתרה הוה יתיבא דביתהו קא נהלה קמחא דל עינה חזיתיה סוי לבה פרח רוחה אמר לפניו רבש"ע ענייה זו זה שכרה בעא רחמי עלה וחייה,רבי חמא בר ביסא אזיל יתיב תרי סרי שני בבי מדרשא כי אתא אמר לא איעביד כדעביד בן חכינאי עייל יתיב במדרשא שלח לביתיה אתא ר\' אושעיא בריה יתיב קמיה הוה קא משאיל ליה שמעתא חזא דקא מתחדדי שמעתיה חלש דעתיה אמר אי הואי הכא הוה לי זרע כי האי,על לביתיה על בריה קם קמיה הוא סבר למשאליה שמעתתא קא בעי אמרה ליה דביתהו מי איכא אבא דקאים מקמי ברא קרי עליה רמי בר חמא (קהלת ד, יב) החוט המשולש לא במהרה ינתק זה ר\' אושעיא בנו של רבי חמא בר ביסא,ר"ע רעיא דבן כלבא שבוע הוה חזיתיה ברתיה דהוה צניע ומעלי אמרה ליה אי מקדשנא לך אזלת לבי רב אמר לה אין איקדשא ליה בצינעה ושדרתיה שמע אבוה אפקה מביתיה אדרה הנאה מנכסיה אזיל יתיב תרי סרי שנין בבי רב כי אתא אייתי בהדיה תרי סרי אלפי תלמידי שמעיה לההוא סבא דקאמר לה עד כמה 63a קא מדברת אלמנות חיים אמרה ליה אי לדידי ציית יתיב תרי סרי שני אחריני אמר ברשות קא עבידנא הדר אזיל ויתיב תרי סרי שני אחריני בבי רב כי אתא אייתי בהדיה עשרין וארבעה אלפי תלמידי שמעה דביתהו הות קא נפקא לאפיה אמרו לה שיבבתא שאילי מאני לבוש ואיכסאי אמרה להו (משלי יב, י) יודע צדיק נפש בהמתו כי מטיא לגביה נפלה על אפה קא מנשקא ליה לכרעיה הוו קא מדחפי לה שמעיה אמר להו שבקוה שלי ושלכם שלה הוא,שמע אבוה דאתא גברא רבה למתא אמר איזיל לגביה אפשר דמפר נדראי אתא לגביה א"ל אדעתא דגברא רבה מי נדרת א"ל אפילו פרק אחד ואפי\' הלכה אחת אמר ליה אנא הוא נפל על אפיה ונשקיה על כרעיה ויהיב ליה פלגא ממוניה ברתיה דר"ע עבדא ליה לבן עזאי הכי והיינו דאמרי אינשי רחילא בתר רחילא אזלא כעובדי אמה כך עובדי ברתא,רב יוסף בריה דרבא שדריה אבוהי לבי רב לקמיה דרב יוסף פסקו ליה שית שני כי הוה תלת שני מטא מעלי יומא דכפורי אמר איזיל ואיחזינהו לאינשי ביתי שמע אבוהי שקל מנא ונפק לאפיה אמר ליה זונתך נזכרת איכא דאמרי אמר ליה יונתך נזכרת איטרוד לא מר איפסיק ולא מר איפסיק:,111b שאין בה סמיכה עמידה שיש בה סמיכה נוחה הימנה,וכן אמרו יצחק ושמעון ואושעיא אמרו דבר אחד הלכה כר\' יהודה בפרדות דתניא רבי יהודה אומר פרדה שתבעה אין מרביעין עליה לא סוס ולא חמור אלא מינה,אמר רב נחמן בר יצחק יצחק זה רבי יצחק נפחא שמעון זה ר"ש בן פזי ואמרי לה ר"ל אושעיא זה רבי אושעיא ברבי,אמר ר\' אלעזר עמי הארצות אינן חיים שנאמר (ישעיהו כו, יד) מתים בל יחיו וגו\' תניא נמי הכי מתים בל יחיו יכול לכל ת"ל רפאים בל יקומו במרפה עצמו מדברי תורה הכתוב מדבר,א"ל ר\' יוחנן לא ניחא למרייהו דאמרת להו הכי ההוא במרפה עצמו לעבודת כוכבים הוא דכתיב א"ל מקרא אחר אני דורש דכתיב (ישעיהו כו, יט) כי טל אורות טליך וארץ רפאים תפיל כל המשתמש באור תורה אור תורה מחייהו וכל שאין משתמש באור תורה אין אור תורה מחייהו,כיון דחזייה דקמצטער א"ל רבי מצאתי להן תקנה מן התורה (דברים ד, ד) ואתם הדבקים בה\' אלהיכם חיים כולכם היום וכי אפשר לדבוקי בשכינה והכתיב (דברים ד, כד) כי ה\' אלהיך אש אוכלה,אלא כל המשיא בתו לתלמיד חכם והעושה פרקמטיא לתלמידי חכמים והמהנה תלמידי חכמים מנכסיו מעלה עליו הכתוב כאילו מדבק בשכינה,כיוצא בדבר אתה אומר (דברים ל, כ) לאהבה את ה\' אלהיך ולדבקה בו וכי אפשר לאדם לידבק בשכינה אלא כל המשיא בתו לתלמיד חכם והעושה פרקמטיא לתלמידי חכמים והמהנה תלמידי חכמים מנכסיו מעלה עליו הכתוב כאילו מדבק בשכינה,א"ר חייא בר יוסף עתידין צדיקים שמבצבצין ועולין בירושלים שנאמר (תהלים עב, טז) ויציצו מעיר כעשב הארץ ואין עיר אלא ירושלים שנאמר (מלכים ב יט, לד) וגנותי אל העיר הזאת,וא"ר חייא בר יוסף עתידים צדיקים שיעמדו במלבושיהן ק"ו מחטה מה חטה שנקברה ערומה יוצאה בכמה לבושין צדיקים שנקברו בלבושיהן על אחת כמה וכמה,וא"ר חייא בר יוסף עתידה א"י שתוציא גלוסקאות וכלי מילת שנאמר (תהלים עב, טז) יהי פסת בר בארץ,ת"ר יהי פסת בר בארץ בראש הרים אמרו עתידה חטה שתתמר כדקל ועולה בראש הרים ושמא תאמר יש צער לקוצרה תלמוד לומר (תהלים עב, טז) ירעש כלבנון פריו הקב"ה מביא רוח מבית גנזיו ומנשבה עליה ומשרה את סלתה ואדם יוצא לשדה ומביא מלא פיסת ידו וממנה פרנסתו ופרנסת אנשי ביתו,(דברים לב, יד) עם חלב כליות חטה אמרו עתידה חטה שתהא כשתי כליות של שור הגדול ואל תתמה שהרי שועל קינן בלפת ושקלוהו ומצאו בו ששים ליטרין בליטרא של צפורי,תניא אמר רב יוסף מעשה בשיחין באחד שהניח לו אביו שלשה בדי חרדל ונפשח אחד מהן ונמצאו בו תשעה קבין חרדל ועציו סיככו בו סוכת יוצרין: אמר ר"ש בן תחליפא קלח של כרוב הניח לנו אבא והיינו עולים ויורדים בו בסולם,(דברים לב, יד) ודם ענב תשתה חמר אמרו לא כעולם הזה העולם הבא העולם הזה יש בו צער לבצור ולדרוך העולם הבא מביא ענוה אחת בקרון או בספינה ומניחה בזוית ביתו ומספק הימנה כפטוס גדול ועציו מסיקין תחת התבשיל ואין לך כל ענבה וענבה שאין בה שלשים גרבי יין שנא\' (דברים לב, יד) ודם ענב תשתה חמר אל תקרי חמר אלא חומר,כי אתא רב דימי אמר מאי דכתיב (בראשית מט, יא) אוסרי לגפן עירה אין לך כל גפן וגפן שבא"י שאין צריך עיר אחת לבצור (בראשית מט, יא) ולשורקה בני אתונו אין לך כל אילן סרק שבא"י שאינו מוציא משוי שתי אתונות ושמא תאמר אין בו יין ת"ל (בראשית מט, יא) כבס ביין לבושו ושמא תאמר אינו אדום ת"ל ודם ענב תשתה חמר,ושמא תאמר אינו מרוה ת"ל סותה ושמא תאמר אין בו טעם ת"ל חכלילי עינים מיין כל חיך שטועמו אומר לי לי ושמא תאמר לנערים יפה ולזקנים אינו יפה ת"ל ולבן שנים מחלב אל תיקרי לבן שינים אלא לבן שנים,פשטיה דקרא במאי כתיב כי אתא רב דימי אמר אמרה כנסת ישראל לפני הקב"ה רבונו של עולם רמוז בעיניך דבסים מחמרא ואחוי לי שיניך דבסים מחלבא,מסייע ליה לר\' יוחנן דאמר ר\' יוחנן טוב המלבין שינים לחבירו יותר ממשקהו חלב שנאמר ולבן שנים מחלב אל תקרי לבן שינים אלא לבון שינים,רב חייא בר אדא מקרי דרדקי דר"ל הוה איפגר תלתא יומי ולא אתא כי אתא א"ל אמאי איפגרת,א"ל דלית אחת הניח לי אבא ובצרתי ממנה יום ראשון ג\' מאות אשכולות אשכול לגרב יום שני בצרתי ג\' מאות אשכולות שתי אשכולות לגרב יום שלישי בצרתי ממנה ג\' מאות אשכולות שלש אשכולות לגרב והפקרתי יותר מחציה א"ל אי לאו דאיפגרת הוה עבדא טפי,רמי בר יחזקאל איקלע לבני ברק חזנהו להנהו עיזי דקאכלן תותי תאיני וקנטיף דובשא מתאיני וחלבא טייף מנייהו ומיערב בהדי הדדי אמר היינו זבת חלב ודבש,א"ר יעקב בן דוסתאי מלוד לאונו שלשה מילין פעם אחת קדמתי בנשף והלכתי עד קרסולי בדבש של תאינים אמר ר"ל לדידי חזי לי זבת חלב ודבש של צפורי והוי שיתסר מילין אשיתסר מילין אמר רבה בר בר חנה לדידי חזי לי זבת חלב ודבש של כל ארץ ישראל'' None | 62b the tanna taught us a halakha with regard to all of them, not only a man of leisure or a laborer. He asked him: But with regard to a sailor it said that the set interval for conjugal relations is six months; why, then, should he have to divorce her if he vowed to forbid these relations for only a week? He answered him: It is well known that one who has bread in his basket is not comparable to one who does not have bread in his basket. On a fast day, one who does not have bread available in his basket suffers more than one who does have bread available and knows that he will be able to eat later. In this case as well, when a woman knows that marital relations are forbidden to her due to a vow, her suffering from waiting for her husband to return is increased.,Rabba bar Rav Ha said to Abaye: If a donkey driver who is already married wants to become a camel driver, what is the halakha? Is he permitted to change his profession in order to earn more money from his work, even though this will mean he reduces the frequency with which he engages in conjugal relations with his wife? He answered him: A woman prefers a kav, i.e., modest means, with conjugal relations to ten kav with abstinence. Consequently, he is not allowed to change his profession without her permission.,§ The mishna stated: For sailors, the set interval for conjugal relations is once every six months. This is the statement of Rabbi Eliezer. Rav Berona said that Rav said: The halakha is in accordance with the opinion of Rabbi Eliezer. Rav Adda bar Ahava said that Rav said: This is the statement of Rabbi Eliezer, but the Rabbis say: Students may leave their homes to study Torah for as long as two or three years without permission from their wives. Rava said: The Sages relied on Rabbi Adda bar Ahava’s opinion and performed an action like this themselves, but the results were sometimes fatal.,This is as it is related about Rav Reḥumi, who would commonly study before Rava in Meḥoza: He was accustomed to come back to his home every year on the eve of Yom Kippur. One day he was particularly engrossed in the halakha he was studying, and so he remained in the study hall and did not go home. His wife was expecting him that day and continually said to herself: Now he is coming, now he is coming. But in the end, he did not come. She was distressed by this and a tear fell from her eye. At that exact moment, Rav Reḥumi was sitting on the roof. The roof collapsed under him and he died. This teaches how much one must be careful, as he was punished severely for causing anguish to his wife, even inadvertently.,§ When is the ideal time for Torah scholars to fulfill their conjugal obligations? Rav Yehuda said that Shmuel said: The appropriate time for them is from Shabbat eve to Shabbat eve, i.e., on Friday nights. Similarly, it is stated with regard to the verse “that brings forth its fruit in its season” (Psalms 1:3): Rav Yehuda said, and some say that it was Rav Huna, and some say that it was Rav Naḥman: This is referring to one who engages in marital relations, bringing forth his fruit, from Shabbat eve to Shabbat eve.,It is related further that Yehuda, son of Rabbi Ḥiyya and son-in-law of Rabbi Yannai, would go and sit in the study hall, and every Shabbat eve at twilight he would come to his house. When he would come, Rabbi Yannai would see a pillar of fire preceding him due to his sanctity. One day he was engrossed in the halakha he was studying, and he stayed in the study hall and did not return home. When Rabbi Yannai did not see that sign preceding him, he said to the family: Turn his bed over, as one does at times of mourning, since he must have died, reasoning that if Yehuda were alive he would not have missed his set interval for conjugal relations and would certainly have come home. What he said became “like an error that proceeds from a ruler” (Ecclesiastes 10:5), and Yehuda, son of Rabbi Ḥiyya, died.,It is related further that Rabbi Yehuda HaNasi arranged for his son to marry a daughter of the household of Rabbi Ḥiyya. When he came to write the marriage contract, the girl died. Rabbi Yehuda HaNasi said: Is there, Heaven forbid, some disqualification in these families, as it appears that God prevented this match from taking place? They sat and looked into the families’ ancestry and found that Rabbi Yehuda HaNasi was descended from Shefatya ben Avital, the wife of David, whereas Rabbi Ḥiyya was descended from Shimi, David’s brother.,He went and arranged for his son to marry a daughter of the household of Rabbi Yosei ben Zimra. They agreed for him that they would support him for twelve years to go to study in the study hall. It was assumed that he would first go to study and afterward get married. They passed the girl in front of the groom and when he saw her he said: Let it be just six years. They passed her in front of him again and he said to them: I will marry her now and then go to study. He was then ashamed to see his father, as he thought he would reprimand him because when he saw the girl he desired her and could not wait. His father placated him and said to him: My son, you have your Maker’s perception, meaning you acted the same way that God does.,The proof for this is that initially it is written: “You bring them and plant them in the mountain of Your inheritance, the place that You, O Lord, have made for You to dwell in” (Exodus 15:17), which indicates that God’s original intention was to build a Temple for the Jewish people after they had entered Eretz Yisrael. And ultimately it is written: “And let them make Me a Sanctuary, that I may dwell among them” (Exodus 25:8), i.e., even while they were still in the desert, which indicates that due to their closeness to God, they enjoyed greater affection and He therefore advanced what would originally have come later.,After his wedding he went and sat for twelve years in the study hall. By the time he came back his wife had become infertile, as a consequence of spending many years without her husband. Rabbi Yehuda HaNasi said: What should we do? If he will divorce her, people will say: This poor woman waited and hoped for naught. If he will marry another woman to beget children, people will say: This one, who bears him children, is his wife and that one, who lives with him, is his mistress. Therefore, her husband pleaded with God to have mercy on her and she was cured.,Rabbi Ḥaya ben Ḥakhinai went to the study hall at the end of Rabbi Shimon ben Yoḥai’s wedding feast. Rabbi Shimon said to him: Wait for me until I can come with you, after my days of celebration are over. However, since he wanted to learn Torah, he did not wait and went and sat for twelve years in the study hall. By the time he came back, all the paths of his city had changed and he did not know how to go to his home.,He went and sat on the bank of the river and heard people calling to a certain girl: Daughter of Ḥakhinai, daughter of Ḥakhinai, fill your pitcher and come up. He said: I can conclude from this that this is our daughter, meaning his own daughter, whom he had not recognized after so many years. He followed her to his house. His wife was sitting and sifting flour. She lifted her eyes up, saw him and recognized him, and her heart fluttered with agitation and she passed away from the emotional stress. Rabbi Ḥaya said before God: Master of the universe, is this the reward of this poor woman? He pleaded for mercy for her and she lived.,Rabbi Ḥama bar Bisa went and sat for twelve years in the study hall. When he came back to his house, he said: I will not do what the son of Ḥakhinai, who came home suddenly with tragic consequences for his wife, did. He went and sat in the study hall in his hometown, and sent a message to his house that he had arrived. While he was sitting there his son Rabbi Oshaya, whom he did not recognize, came and sat before him. Rabbi Oshaya asked him questions about halakha, and Rabbi Ḥama saw that the halakhot of Rabbi Oshaya were incisive, i.e., he was very sharp. Rabbi Ḥama was distressed and said: If I had been here and had taught my son I would have had a child like this.,Rabbi Ḥama went in to his house and his son went in with him. Rabbi Ḥama then stood up before him to honor a Torah scholar, since he thought that he wanted to ask him a matter of halakha. His wife said to him: Is there a father who stands up before his son? The Gemara comments: Rami bar Ḥama read the verse about him: “A threefold cord is not quickly broken” (Ecclesiastes 4:12). This is referring to Rabbi Oshaya, son of Rabbi Ḥama bar Bisa, as he represented the third generation of Torah scholars in his family.,The Gemara further relates: Rabbi Akiva was the shepherd of ben Kalba Savua, one of the wealthy residents of Jerusalem. The daughter of Ben Kalba Savua saw that he was humble and refined. She said to him: If I betroth myself to you, will you go to the study hall to learn Torah? He said to her: Yes. She became betrothed to him privately and sent him off to study. Her father heard this and became angry. He removed her from his house and took a vow prohibiting her from benefiting from his property. Rabbi Akiva went and sat for twelve years in the study hall. When he came back to his house he brought twelve thousand students with him, and as he approached he heard an old man saying to his wife: For how long 63a will you lead the life of a widow of a living man, living alone while your husband is in another place? She said to him: If he would listen to me, he would sit and study for another twelve years. When Rabbi Akiva heard this he said: I have permission to do this. He went back and sat for another twelve years in the study hall. When he came back he brought twenty-four thousand students with him. His wife heard and went out toward him to greet him. Her neighbors said: Borrow some clothes and wear them, as your current apparel is not appropriate to meet an important person. She said to them: “A righteous man understands the life of his beast” (Proverbs 12:10). When she came to him she fell on her face and kissed his feet. His attendants pushed her away as they did not know who she was, and he said to them: Leave her alone, as my Torah knowledge and yours is actually hers.,In the meantime her father heard that a great man came to the town. He said: I will go to him. Maybe he will nullify my vow and I will be able to support my daughter. He came to him to ask about nullifying his vow, and Rabbi Akiva said to him: Did you vow thinking that this Akiva would become a great man? He said to him: If I had believed he would know even one chapter or even one halakha I would not have been so harsh. He said to him: I am he. Ben Kalba Savua fell on his face and kissed his feet and gave him half of his money. The Gemara relates: Rabbi Akiva’s daughter did the same thing for ben Azzai, who was also a simple person, and she caused him to learn Torah in a similar way, by betrothing herself to him and sending him off to study. This explains the folk saying that people say: The ewe follows the ewe; the daughter’s actions are the same as her mother’s.,On the same subject it is related: Rav Yosef, son of Rava, was sent by his father to the study hall to learn before the great Sage Rav Yosef. They agreed that he should sit for six years in the study hall. When three years had passed, the eve of Yom Kippur arrived and he said: I will go and see the members of my household, meaning his wife. His father heard and took a weapon, as if he were going to war, and went to meet him. According to one version he said to him: Did you remember your mistress, as you are abandoning your studies to see a woman? There are those who say that he said to him: Did you remember your dove? Since both father and son were involved in an argument, they were preoccupied and this Master did not eat the cessation meal before Yom Kippur and that Master also did not eat the cessation meal that day.,who rebels against her husband is fined; her marriage contract is reduced by seven dinars each week. Rabbi Yehuda says: Seven half-dinars terapa’ikin each week. Until when does he reduce her marriage contract? Until the reductions are equivalent to her marriage contract, i.e., until he no longer owes her any money, at which point he divorces her without any payment. Rabbi Yosei says: He can always continue to deduct from the sum, even beyond that which is owed to her due to her marriage contract, so that if she will receive an inheritance from another source, he can collect the extra amount from her. And similarly, if a man rebels against his wife, he is fined and an extra three dinars a week are added to her marriage contract. Rabbi Yehuda says: Three terapa’ikin.,Against what does she rebel; what is the nature of the rebellion discussed in the mishna? Rav Huna said: Against engaging in marital relations. Rabbi Yosei, son of Rabbi Ḥanina, said: Against the tasks she is obligated to perform for her husband. The Gemara clarifies this dispute. The mishna states: Similarly, if a man rebels against his wife. Granted, according to the one who says that the rebellion is against marital relations, it is well, as this type of rebellion can apply equally to a husband. However, according to the one who says that she rebels against performing tasks, is he subjugated to her to perform tasks? The Gemara answers: Yes, he is, as the mishna is discussing someone who says: I will not sustain and I will not support my wife.,The Gemara asks: But didn’t Rav say: One who says: I will not sustain and I will not support my wife must immediately divorce her and give her the payment for her marriage contract? What relevance is there to a discussion of a weekly fine? The Gemara answers: Shouldn’t he be consulted to investigate whether he will retract his decision? In the interim, while the court discusses the issue with him and explains that he must divorce his wife if he does not retract his decision, he is fined by the addition of three dinars per week to her marriage contract.,The Gemara raises an objection from a baraita with regard to a rebellious woman: It is the same to me, i.e., the same halakha applies, if the woman who rebelled is a betrothed woman, or a married woman, or even a menstruating woman, or even if she is ill, or even if she is a widow waiting for her yavam to perform levirate marriage.,The Gemara discusses the baraita. Granted, according to the one who says that her rebelliousness is referring to performing tasks, it is well. However, according to the one who says that she rebels against engaging in marital relations, is a menstruating woman fit to engage in marital relations? She is not, and therefore there would be no significance to her refusal. The Gemara answers: The one who advocates that opinion could have said to you: One who has bread in his basket, i.e., one who has engaged in marital relations with his wife in the past, is not comparable to one who does not have bread in his basket. Since she declares her refusal to engage in marital relations, he suffers from this refusal even when she is menstruating or ill.,There are those who say that the objection was phrased differently. Granted, according to the one who says that the rebellion discussed in the mishna is referring to engaging in marital relations, this explanation is consistent with that which is taught with regard to an ill woman, that she be fined as a rebellious woman, as even if she is not capable of working, she can still be rebellious with regard to marital relations. 111b without support, standing with a support, i.e. an object against which one can lean, is better than it.,And so too, the brothers said to Rabba: Yitzḥak, Shimon, and Oshaya all said the same statement: The halakha is in accordance with the opinion of Rabbi Yehuda with regard to female mules. As it is taught in a baraita that Rabbi Yehuda says: With regard to a female mule in heat, one may not mate a horse or a donkey with her, due to the prohibition against crossbreeding of livestock. Rather, one mates her with one of her kind, another mule.,Rav Naḥman bar Yitzḥak said, in explanation of this last statement of Rabba’s brothers: Yitzḥak is to be identified with Rabbi Yitzḥak Nappaḥa; Shimon is Rabbi Shimon ben Pazi. And some say that he is Reish Lakish, i.e., Rabbi Shimon ben Lakish. Oshaya is Rabbi Oshaya the Distinguished.,§ Rabbi Elazar said: The common, uneducated people will not come alive in the future, as it is stated: “The dead live not” (Isaiah 26:14). In other words, those who were already considered dead in their lifetimes will not come back to life afterward either. This idea is also taught in a baraita: “The dead live not”; one might have thought that this is referring to everyone, i.e., none of the dead will live again. Therefore, the verse states: “The shades refa’im rise not” (Isaiah 26:14). This teaches that the verse is speaking of one who weakens merapeh himself from matters of Torah.,Rabbi Yoḥa said to Rabbi Elazar: Their master, i.e. God, is not pleased that you say this of ordinary Jews. Rather, that verse is written about one who weakens himself and succumbs to idol worship. Those who commit this great sin do not merit to be resurrected in the future. Rabbi Elazar said to him: I teach it from a different verse, as it is written: “For Your dew is as the dew of light, and the earth shall bring to life the shades” (Isaiah 26:19). Rabbi Elazar explains: Anyone who uses the light of Torah, which is called the dew of light, the light of Torah will revive him; and anyone who does not use the light of Torah, the light of Torah will not revive him.,Since Rabbi Elazar saw that Rabbi Yoḥa was grieved over the distress of common, uneducated people, he said to him: My teacher, I have found for them a remedy from the Torah so that they will merit life in the World-to-Come, as it states: “But You who cleave to the Lord your God, are alive every one of you this day” (Deuteronomy 4:4). But is it possible to cleave to the Divine Presence? Isn’t it written: For the Lord your God is a devouring fire” (Deuteronomy 4:24)?,Rather, this verse teaches that anyone who marries his daughter to a Torah scholar, and one who conducts business perakmatya on behalf of Torah scholars, by investing their money, and one who utilizes his wealth to benefit Torah scholars with his property in some other way, the verse ascribes him credit as though he is cleaving to the Divine Presence.,On a similar note, you say: The verse states: “To love the Lord your God, to hearken to His voice, and to cleave to Him” (Deuteronomy 30:20). But is it possible for a person to cleave to the Divine Presence? Rather, anyone who marries his daughter to a Torah scholar, and one who conducts business on behalf of Torah scholars, and one who utilizes his wealth to benefit Torah scholars with his property, the verse ascribes him credit as though he is cleaving to the Divine Presence.,§ Rabbi Ḥiyya bar Yosef said: In the future, at the time of the resurrection of the dead, the righteous will burst forth and arise in Jerusalem, as it is stated: “And may they blossom out of the city like the grass of the earth” (Psalms 72:16), and the term “city” means nothing other than Jerusalem, as it is stated: “For I will defend this city” (II\xa0Kings 19:34).,And Rabbi Ḥiyya bar Yosef said: In the future the righteous will stand up from their graves in their clothes. This is derived by an a fortiori inference from the example of wheat: Just as wheat, which is buried naked, i.e., the seed alone is planted, and yet it emerges from the ground with several layers of garb, including straw and chaff, in the case of the righteous, who are buried fully clothed, all the more so do they come out of the ground properly dressed.,And Rabbi Ḥiyya bar Yosef further said: In the future Eretz Yisrael will produce cakes geluskaot and fine wool clothing meilat that will grow from the ground, as it is stated: “Let abundant pissat grain bar be in the land” (Psalms 72:16). The term pissat is interpreted in a similar manner to ketonet passim, Joseph’s valuable clothing of many colors, while bar can mean bread.,§ The Sages taught the following with regard to the verse “Let abundant pissat grain be in the land upon the top of the mountains” (Psalms 72:16). They said: In the future, wheat will rise up, and grow tall like a palm tree, and ascend to the top of the mountains. And lest you say that if wheat will grow this tall its reaper will suffer discomfort, the same verse states: “May his fruit rustle like Lebanon.” The Holy One, Blessed be He, will bring a wind from His treasury and blow across, and this will thereby induce the flour to fall from the stalks of wheat, and a person will go out to the field and bring back a palmful pissat of flour, from which he will provide his livelihood and the livelihood of the members of his household.,It is stated: “With the kidney-fat of wheat” (Deuteronomy 32:14). The Sages said: In the future, each and every kernel of wheat will be as big as the two kidneys of the large ox. And do not be surprised that this is possible, as there was an incident involving a fox that nested inside a turnip, and they weighed this turnip, and they discovered that even discounting the space dug out by the fox, it still weighed sixty litra, as measured by the litra of Tzippori.,Similarly, it is taught in a baraita that Rav Yosef said: There was an incident which occurred in the village of Shiḥin, in Eretz Yisrael, involving one whose father had left him three branches of mustard, one of which broke. And they discovered on this one branch alone nine kav of mustard. And with the wood of its large branches they roofed a booth for artisans. Similarly, Rabbi Shimon ben Taḥlifa said: Father left us a cabbage stalk and we would go up and down on it with a ladder, due to its great height.,§ It is stated: “And from the blood of the grape you drank foaming wine” (Deuteronomy 32:14). The Sages said: The World-to-Come is not like this world. In this world there is suffering involved in picking grapes and in pressing them. By contrast, in the World-to-Come one will bring one grape in a wagon or on a boat and set it down in a corner of his house and supply from it enough to fill about the amount of a large jug pitus, and with its wood one will kindle a fire under a cooked dish. And every grape you have will produce no less than thirty full jugs of wine, each with the capacity of a se’a. As it is stated: “And from the blood of the grape you drank foaming wine ḥamer.” Do not read this term as ḥamer; rather, read it as ḥomer, which is a measure equaling thirty se’a.,§ When Rav Dimi came from Eretz Yisrael to Babylonia, he said: What is the meaning of that which is written: “Binding his foal to the vine” (Genesis 49:11), which is interpreted as a prophecy for the future? It means that every grapevine you have in Eretz Yisrael requires a foal to carry the load of its harvest. The verse continues: “And his donkey’s colt to the choice vine soreka.” The Gemara explains: Every barren serak tree you have in Eretz Yisrael will produce sufficient fruit in the future to load upon two donkeys. And lest you say that these trees do not contain wine, the same verse states: “He washes his garments in wine.” And lest you say that the wine is not red, the verse states: “And from the blood of the grape you drank foaming wine” (Deuteronomy 32:14).,And lest you say that this wine does not inebriate those who drink it, the verse states: “And his vesture suto in the blood of grapes” (Genesis 49:11). This verse indicates that these wines will induce mesit a state of drunkenness. And lest you say that this wine has no flavor, the verse states: “His eyes shall be red ḥakhlili with wine” (Genesis 49:12). This unusual term is read homiletically as follows: Each palate ḥeikh that tastes it says: This is for me, for me li li. And lest you say that the wine is good for the young but it is not good for the old, the verse states: “And his teeth white leven shinayim with milk” (Genesis 49:12). Do not read this expression as leven shinayim; rather, read it as leven shanim, one of years, i.e., an elderly person.,The Gemara asks: To what does the plain meaning of the aforementioned verse refer? When Rav Dimi came from Eretz Yisrael to Babylonia, he said: The congregation of Israel said before the Holy One, Blessed be He: Master of the Universe: Hint with Your eyes a love that is sweeter than wine, and show me Your teeth through a smile that is sweeter than milk.,The Gemara comments: This interpretation supports the opinion of Rabbi Yoḥa. As Rabbi Yoḥa said: One who whitens his teeth to his friend by smiling at him is better than one who gives him milk to drink, as it is stated: “And his teeth white leven shinayim with milk” (Genesis 49:12). Do not read this expression as leven shinayim; rather, read it as libbun shinayim, the whitening of teeth. Likewise, the phrase: With milk, can be read as: Than milk.,§ The Gemara relates further stories concerning the great bounty of Eretz Yisrael. Rav Ḥiyya bar Adda was a school teacher of Reish Lakish. On one occasion, Rav Ḥiyya bar Adda was delayed for three days and did not come to teach the children. When he finally came, Reish Lakish said to him: Why were you delayed?,Rav Ḥiyya bar Adda said to him: Father left me one branch of a grape vine, and I harvested from it on the first day three hundred grape clusters, and each cluster yielded a quantity of wine enough to fill a jug. On the second day I harvested another three hundred grape clusters, and every two clusters yielded enough wine to fill a jug. On the third day I once again harvested three hundred grape clusters, and every three clusters yielded enough to fill a jug, and I declared ownerless more than half of it. Reish Lakish said to him: Had you not delayed and thereby disrupted the Torah study of children, each grape cluster would have produced more wine. Due to your cancellation of Torah study, each cluster yielded progressively less.,§ Rami bar Yeḥezkel happened to come to Benei Berak. He saw those goats that were grazing beneath a fig tree, and there was honey oozing from the figs and milk dripping from the goats, and the two liquids were mixing together. He said: This is the meaning of the verse “A land flowing with milk and honey” (Exodus 3:8).,Rabbi Ya’akov ben Dostai said: There are three mil from Lud to Ono. Once I rose early in the morning and I walked in ankle-deep honey oozing from fig trees. Reish Lakish said: I myself saw a region called: The place flowing with milk and honey by Tzippori, and it was an area that covered sixteen by sixteen mil, 256 square mil. Rabba bar bar Ḥana said: I myself saw the region flowing with milk and honey of all Eretz Yisrael,'' None |
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64. Babylonian Talmud, Moed Qatan, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Babylonian rabbis, sages, attitude to King David • Rabbis (sages) • Sage
Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 99, 101; Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 85; Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 390
| 16b אף דברי תורה בסתר,יצא רבי חייא ושנה לשני בני אחיו בשוק לרב ולרבה בר בר חנה שמע ר\' איקפד אתא ר\' חייא לאיתחזויי ליה א"ל עייא מי קורא לך בחוץ ידע דנקט מילתא בדעתיה נהג נזיפותא בנפשיה תלתין יומין,ביום תלתין שלח ליה תא הדר שלח ליה דלא ליתי,מעיקרא מאי סבר ולבסוף מאי סבר מעיקרא סבר מקצת היום ככולו ולבסוף סבר לא אמרינן מקצת היום ככולו,לסוף אתא א"ל אמאי אתית א"ל דשלח לי מר דליתי והא שלחי לך דלא תיתי א"ל זה ראיתי וזה לא ראיתי קרי עליה (משלי טז, ז) ברצות ה\' דרכי איש גם אויביו ישלים אתו,מ"ט עבד מר הכי א"ל דכתיב (משלי א, כ) חכמות בחוץ תרונה א"ל אם קרית לא שנית ואם שנית לא שילשת ואם שילשת לא פירשו לך,חכמות בחוץ תרונה כדרבא דאמר רבא כל העוסק בתורה מבפנים תורתו מכרזת עליו מבחוץ,והא כתיב (ישעיהו מח, טז) לא מראש בסתר דברתי ההוא ביומי דכלה,ור\' חייא האי חמוקי ירכיך מאי עביד לה מוקי לה בצדקה ובגמילות חסדים,אלמא נזיפה דידהו תלתין יומין נזיפת נשיא שאני,ונזיפה דידן כמה הוי חד יומא כי הא דשמואל ומר עוקבא כי הוו יתבי גרס שמעתא הוה יתיב מר עוקבא קמיה דשמואל ברחוק ד\' אמות וכי הוו יתבי בדינא הוה יתיב שמואל קמיה דמר עוקבא ברחוק ד\' אמות והוו חייקי ליה דוכתא למר עוקבא בציפתא ויתיב עילויה כי היכי דלישתמען מיליה,כל יומא הוה מלוי ליה מר עוקבא לשמואל עד אושפיזיה יומא חד איטריד בדיניה הוה אזיל שמואל בתריה כי מטא לביתיה א"ל לא נגה לך לישרי לי מר בתיגריה ידע דנקט מילתא בדעתיה נהג נזיפותא בנפשיה חד יומא,ההיא איתתא דהוות יתבה בשבילא הוות פשטה כרעה וקא מניפה חושלאי והוה חליף ואזיל צורבא מרבנן ולא איכנעה מקמיה אמר כמה חציפא ההיא איתתא אתאי לקמיה דר"נ אמר לה מי שמעת שמתא מפומיה אמרה ליה לא אמר לה זילי נהוגי נזיפותא חד יומא בנפשיך,זוטרא בר טוביה הוה קפסיק סידרא קמיה דרב יהודה כי מטא להאי פסוקא (שמואל ב כג, א) ואלה דברי דוד האחרונים א"ל אחרונים מכלל דאיכא ראשונים ראשונים מאי נינהו,שתיק ולא אמר ליה ולא מידי הדר א"ל אחרונים מכלל דאיכא ראשונים ראשונים מאי היא א"ל מאי דעתך דלא ידע פירושא דהאי קרא לאו גברא רבה הוא ידע דנקט מילתא בדעתיה נהג נזיפותא בנפשיה חד יומא,ודאתן עלה מיהא אחרונים מכלל דאיכא ראשונים ראשונים מאי היא (שמואל ב כב, א) וידבר דוד לה\' את דברי השירה הזאת ביום הציל ה\' אותו מכף כל אויביו ומכף שאול,אמר לו הקב"ה לדוד דוד שירה אתה אומר על מפלתו של שאול אלמלי אתה שאול והוא דוד איבדתי כמה דוד מפניו,היינו דכתיב (תהלים ז, א) שגיון לדוד אשר שר לה\' על דברי כוש בן ימיני וכי כוש שמו והלא שאול שמו אלא מה כושי משונה בעורו אף שאול משונה במעשיו,כיוצא בדבר אתה אומר (במדבר יב, א) על אודות האשה הכושית אשר לקח וכי כושית שמה והלא ציפורה שמה אלא מה כושית משונה בעורה אף ציפורה משונה במעשיה כיוצא בדבר אתה אומר (ירמיהו לח, ז) וישמע עבד מלך הכושי וכי כושי שמו והלא צדקיה שמו אלא מה כושי משונה בעורו אף צדקיה משונה במעשיו,כיוצא בדבר אתה אומר (עמוס ט, ז) הלא כבני כושיים אתם לי (בית) ישראל וכי כושיים שמן והלא ישראל שמן אלא מה כושי משונה בעורו אף ישראל משונין במעשיהן מכל האומות,א"ר שמואל בר נחמני א"ר יונתן מאי דכתיב (שמואל ב כג, א) נאם דוד בן ישי ונאם הגבר הוקם על נאם דוד בן ישי שהקים עולה של תשובה,(שמואל ב כג, ג) אמר אלהי ישראל לי דבר צור ישראל מושל באדם צדיק מושל יראת אלהים מאי קאמר א"ר אבהו ה"ק אמר אלהי ישראל לי דבר צור ישראל אני מושל באדם מי מושל בי צדיק שאני גוזר גזרה ומבטלה,(שמואל ב כג, ח) אלה שמות הגבורים אשר לדוד יושב בשבת וגו\' מאי קאמר א"ר אבהו ה"ק ואלה שמות גבורותיו של דוד,יושב בשבת בשעה שהיה יושב בישיבה לא היה יושב על גבי כרים וכסתות אלא על גבי קרקע דכל כמה דהוה רביה עירא היאירי קיים הוה מתני להו לרבנן על גבי כרים וכסתות כי נח נפשיה הוה מתני דוד לרבנן והוה יתיב על גבי קרקע אמרו ליה ליתיב מר אכרים וכסתות לא קביל עליה,תחכמוני אמר רב אמר לו הקב"ה הואיל והשפלת עצמך תהא כמוני שאני גוזר גזרה ואתה מבטלה,ראש השלישים תהא ראש לשלשת אבות הוא עדינו העצני כשהיה יושב ועוסק בתורה היה מעדן עצמו כתולעת ובשעה שיוצא למלחמה היה מקשה עצמו כעץ,על שמונה מאות חלל בפעם אחת שהיה זורק חץ ומפיל שמונה מאות חלל בפעם אחת והיה מתאנח על מאתים דכתיב (דברים לב, ל) איכה ירדף אחד אלף,יצתה בת קול ואמרה (מלכים א טו, ה) רק בדבר אוריה החתי,אמר רבי תנחום בריה דרבי חייא איש כפר עכו אמר רבי יעקב בר אחא אמר ר\' שמלאי ואמרי לה אמר ר\' תנחום אמר רב הונא ואמרי לה אמר רב הונא לחודיה'' None | 16b so too, the words of Torah, which are “the work of the hands of an artist,” i.e., God, must remain hidden in the study hall.,Despite Rabbi Yehuda HaNasi’s decree, Rabbi Ḥiyya went out and taught his two nephews, Rav and Rabba bar bar Ḥana, in the marketplace. Rabbi Yehuda HaNasi heard what he had done and became angry with him. When Rabbi Ḥiyya came at some later date to visit him, Rabbi Yehuda HaNasi mockingly said to him: Iyya, who is calling you outside? By asking this question Rabbi Yehuda HaNasi was intimating that Rabbi Ḥiyya should leave his house. Rabbi Ḥiyya understood that Rabbi Yehuda HaNasi had taken the matter to heart and was insulted, and so he conducted himself as if he had been admonished, as a self-imposed punishment, for thirty days.,On the thirtieth day, Rabbi Yehuda HaNasi sent him a message, saying: Come and visit me. However, he later reversed his opinion and sent him another message, telling him not to come.,The Gemara asks: At the outset what did he hold, and ultimately what did he hold? Initially, Rabbi Yehuda HaNasi held that the legal status of part of the day is like that of an entire day, and since the thirtieth day already begun, Rabbi Ḥiyya’s time of admonition had ended. But ultimately he held that with regard to this issue we do not say that the legal status of part of the day is like that of an entire day.,In the end Rabbi Ḥiyya came on that same day. Rabbi Yehuda HaNasi asked him: Why have you come? Rabbi Ḥiyya responded: Because you, Master, sent me a message that I should come. He said to him: But I sent you a second message that you should not come. He responded: This messenger that you sent, i.e., the first one, I saw him and I did as he said, but that messenger, i.e., the second one, I did not see. Rabbi Yehuda HaNasi read the verse about Rabbi Ḥiyya: “When a man’s ways please the Lord, He makes even his enemies to be at peace with him” (Proverbs 16:7), as it was clear to him that Rabbi Ḥiyya had merited divine assistance.,§ Concerning the issue with which the entire incident had begun, Rabbi Yehuda HaNasi asked Rabbi Ḥiyya: What is the reason that you, the Master, acted as you did, ignoring my instructions not to teach Torah in the marketplace? Rabbi Ḥiyya said to him: As it is written: “Wisdom cries aloud in the streets” (Proverbs 1:20), which implies that Torah should be publicized in the streets. Rabbi Yehuda HaNasi said to him: If you read this verse once, you certainly did not read it a second time in greater depth; and if you read it a second time, you certainly did not read it a third time; and if you read it a third time, then it was not adequately explained to you, as it is clear that you do not understand it properly.,The words: “Wisdom cries aloud in the streets,” should be understood in accordance with the opinion of Rava. As Rava said: With regard to everyone who occupies himself with Torah study inside the privacy of his home, his Torah knowledge will proclaim his greatness outside, as it will be revealed to the masses and they will see his greatness.,The Gemara asks: But isn’t it written: “From the beginning I have not spoken in secret” (Isaiah 48:16), implying that the Torah should be taught and proclaimed in public? The Gemara answers: That verse is referring to the days of the kalla, the gathering for Torah study held during Elul and Adar, when many people come to listen to Torah discourses. During this time, it is not only permitted but even recommended to teach Torah to the masses. In this way, the verse can be explained in accordance with the opinion of Rabbi Yehuda HaNasi.,The Gemara asks: And what did Rabbi Ḥiyya do with this verse: “Your rounded thighs are like jewels”? How did he understand it? This verse implies that the Torah must be kept hidden in the study hall and not publicized in the marketplace. The Gemara explains: He interprets it not as a reference to Torah, but as referring to acts of charity and loving-kindness, which should certainly be performed in private.,This incident demonstrates that, apparently, admonition of those who live in Eretz Yisrael lasts for thirty days and not for seven days. The Gemara answers that this is not a conclusive proof, since Rabbi Yehuda HaNasi was the Nasi. The admonition of the Nasi of the Sanhedrin is different i.e., more severe, than the admonition of anyone else.,The Gemara asks: And how long is our admonition in Babylonia? The Gemara answers: It is only one day, as in the case involving Shmuel and the Exilarch Mar Ukva. When they would sit and study halakha, Mar Ukva would sit before Shmuel at a distance of four cubits as a sign of respect. Mar Ukva would conduct himself as though Shmuel were his teacher because Shmuel was much greater than him in Torah matters. And when they would sit together in judgment, Shmuel would sit before Mar Ukva at a distance of four cubits because Mar Ukva was the Exilarch and the chief judge. But they would lower a place for Mar Ukva in the matting upon which he sat, and he would sit on it so that he could hear Shmuel’s words of Torah even when they were engaged in judgment.,Every day, Mar Ukva would accompany Shmuel to his lodgings, in the manner that a student would show honor toward his teacher. One day, Mar Ukva was so heavily preoccupied with a case that had been brought before him for judgment that he did not realize that Shmuel was walking behind him to show him respect due to his position as the Exilarch. When Mar Ukva reached his home, Shmuel said to him: Is it not enough for you that I accompanied you until here? Release me, Master, from my obligation, so that I may return home. Mar Ukva understood that Shmuel had taken the matter to heart and was insulted. Therefore, he conducted himself as if he had been admonished, for one day as a self-imposed punishment.,It was related that a certain woman was sitting alongside a path with her leg extended while she was sifting barley. A Torah scholar passed by her on this path, but she did not yield to him and move her leg to make room for him. He said: How rude is that woman! The woman came before Rav Naḥman to ask if this statement should be deemed as excommunication. He said to her: Did you hear the word excommunication explicitly issue from his mouth? She said to him: No. He said to her: If this is the case, then go and observe an admonition for one day, as it appears that the Torah scholar sought only to admonish you.,§ Zutra bar Toviyya was once reading the portion of the Bible before Rav Yehuda. When he reached the verse: “Now these are the last words of David” (II\xa0Samuel 23:1), Zutra bar Toviyya said to Rav Yehuda: If it is written that these are the last of David’s words, by inference there are first words as well. If this is the case, what are these first words of David? Prior to this, it mentions only David’s song, but not his words.,Rav Yehuda remained silent and said nothing to him. Zutra bar Toviyya thought that Rav Yehuda did not hear what he had said, so he then said to him a second time: If it is written that these are the last of David’s words, by inference there are first words as well. If this is the case, what are these first words of David? He said to him: What do you think? Do you think that anyone who does not know the meaning of this verse is not a great man? Why are you stressing the fact that I do not know the answer to your question? Zutra bar Toviyya understood that Rav Yehuda had taken the matter to heart and was insulted. Therefore, he conducted himself as if had been admonished for one day as a self-imposed punishment.,The Gemara asks: But now that we have come to discuss this issue, since the verse mentions David’s last words, by inference there are also first words. What then are these first words of David? The Gemara answers: The first words are: “And David spoke to the Lord the words of this song in the day that the Lord delivered him out of the hand of his enemies, and out of the hand of Saul” (II\xa0Samuel 22:1), as that song is also referred to as words.,The Gemara elaborates: The Holy One, Blessed be He, said to David: David, do you recite a song over the fall of Saul? Had you been Saul and he were David, then I would have destroyed many Davids before him. Although I decreed that Saul’s kingdom would not continue, as an individual he was far greater and more important than you.,The response to this admonishment is found in the verse, as it is written: “Shiggaion of David, which he sang to the Lord, concerning the words of Cush the Benjaminite” (Psalms 7:1). Is Cush his name? Saul is his name. Rather, this is a designation that indicates: Just as a Cushite, a native of the ancient kingdom of Cush in eastern Africa, is distinguished by his dark skin, so too, Saul was distinguished by his actions, as he was absolutely righteous and performed many good deeds. Therefore, David uses the word shiggaion as an allusion to the error shegia that he had made when he sang a song of praise over Saul’s downfall.,The Gemara notes: Similarly, you can explain the verse: “And Miriam and Aaron spoke against Moses due to the Cushite woman whom he had married, for he had taken a Cushite woman” (Numbers 12:1). But is her name Cushite? Zipporah is her name. Rather, just as a Cushite is distinguished by his dark skin, so too, Zipporah was distinguished by her actions. The Gemara continues: Similarly, you can explain the verse: “Now when Ebed-Melech the Cushite heard” (Jeremiah 38:7). Is his name Cushite? Zedekiah is his name. Rather, just as a Cushite is distinguished by his dark skin, so too, Zedekiah was distinguished by his righteous actions.,Similarly, you can explain the verse: “Are you not as much Mine as the children of the Cushites, O children of Israel?” (Amos 9:7). Is their name Cushite? Israel is their name. Rather, just as a Cushite is distinguished by his dark skin, so too, the Jewish people are distinguished by their actions, and they are different from all the other nations.,§ Having mentioned the last words of David, the Gemara continues to explain other expressions in that passage. Rabbi Shmuel bar Naḥmani said in the name of Rabbi Yonatan: What is the meaning of that which is written: “The saying of David, son of Yishai, and the saying of the man who was raised up on high al ” (II\xa0Samuel 23:1)? It means as follows: The saying of David, son of Yishai, who raised the yoke of ulla repentance, as through his actions he taught the power of repentance. The word al, on high, and the word ulla are comprised of the same consots in Hebrew.,The passage continues: “The God of Israel said, the Rock of Israel spoke to me, He that rules over men must be righteous, ruling in the fear of God” (II\xa0Samuel 23:3). The Gemara asks: What is this verse saying? What does it mean? Rabbi Abbahu said: This is what the verse is saying: The God of Israel said, the Rock of Israel spoke to me: Although I rule over man, who rules over Me? It is a righteous person. How is it possible to say that a righteous person rules over God, as it were? As I, God, issue a decree and the righteous person nullifies it.,Similarly, the verse states there: “These are the names of David’s warriors; Josheb-Basshebeth a Tahchemonite, chief of the captains; the same was Adino the Eznite; he raised his spear against eight hundred, whom he slew at one time” (II\xa0Samuel 23:8). The Gemara asks: What is this verse saying? Rabbi Abbahu said: This is what the verse is saying: These are the names of the mighty actions of David. These expressions should not be read as names of people but instead as descriptions of David’s good deeds.,Josheb-Basshebeth yoshev bashevet indicates that when David would sit yoshev in the study hall, he would not sit upon pillows and cushions, as an important person ordinarily would. Rather, he would sit on the ground like one of the students. For as long as David’s teacher, Ira the Jairite, was alive, Ira would teach the Sages while sitting on pillows and cushions. When Ira passed away, David would teach the Sages, and he did this while sitting on the ground. They said to him: Master, you should sit upon pillows and blankets. He did not accept their suggestions, since in his humility he did not wish to appear as the teacher of the Jewish people.,In this verse, David is described as “a Tahchemonite taḥkemoni.” Rav said: The Holy One, Blessed be He, said to him: Since you have humbled yourself, be you now like Me tehe kamoni. How so? As I issue a decree, and you, owing to your righteousness, may nullify it.,David is also described here as “chief of the captains rosh hashalishim” because God said to him: You will be the head rosh of the three sheloshet Patriarchs. “The same was Adino the Eznite”; this alludes to the fact that when David would sit and occupy himself with Torah, he would make himself soft me’aden as a worm, and when he would go out to war, he would make himself hard and strong as a tree etz.,The expression: “Against eight hundred people, which he slew at one time,” means that he would throw an arrow in the air and with it kill eight hundred people at one time. And David would sigh over the two hundred who were missing from fulfillment of the Torah’s promise, as it is written: “How should one man chase a thousand” (Deuteronomy 32:30).,A Divine Voice issued forth and said by way of explanation as to why the promise was not entirely fulfilled: “Because David did that which was right in the eyes of the Lord, and turned not aside from anything that He commanded him all the days of his life, save only the matter of Uriah the Hittite” (I\xa0Kings 15:5). Had David not committed this sin, then all of the promises mentioned in the Torah would have been fulfilled in their entirety through him.,The Gemara returns to the halakhot of ostracism and mentions that Rabbi Tanḥum, son of Rabbi Ḥiyya, of the village of Akko, said that Rabbi Ya’akov bar Aḥa said that Rabbi Simlai said, and some say that this tradition was transmitted in the following manner: Rabbi Tanḥum said that Rav Huna said, and others say that Rav Huna himself made this statement without the chain of transmission:'' None |
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65. Babylonian Talmud, Nedarim, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Babylonian rabbis, sages, approach to fasting of Palestinian rabbis • Babylonian rabbis, sages, breakdown of physical boundaries • Babylonian rabbis, sages, distribution of charity to NRs • Babylonian rabbis, sages, general influences on • Babylonian rabbis, sages, hierarchical relationships • Babylonian rabbis, sages, increasing influence of Palestinian traditions • Palestinian rabbis, sages, approach to fasting of Babylonian rabbis and • Palestinian rabbis, sages, breakdown of physical boundaries • Palestinian rabbis, sages, distribution of charity to non-rabbinic Jews • Palestinian rabbis, sages, increasing influence in Babylonia • Sage • sages, Babylonian, responses to communal emergency • sages, Palestinian, responses to communal emergency • sages, and amei ha’arets
Found in books: Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 11, 42, 43; Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 131; Rubenstein (2003), The Culture of the Babylonian Talmud. 130
| 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'81a גוף כולו לא כל שכן אמרי אין כביסה אלימא לר\' יוסי דאמר שמואל האי ערבוביתא דרישא מתיא לידי עוירא ערבוביתא דמאני מתיא לידי שעמומיתא ערבוביתא דגופא מתיא לידי שיחני וכיבי,שלחו מתם הזהרו בערבוביתא הזהרו בחבורה הזהרו בבני עניים שמהן תצא תורה שנאמר (במדבר כד, ז) יזל מים מדליו שמהן תצא תורה,ומפני מה אין מצויין ת"ח לצאת ת"ח מבניהן אמר רב יוסף שלא יאמרו תורה ירושה היא להם רב ששת בריה דרב אידי אומר כדי שלא יתגדרו על הצבור מר זוטרא אומר מפני שהן מתגברין על הצבור רב אשי אומר משום דקרו לאינשי חמרי,רבינא אומר שאין מברכין בתורה תחלה דאמר רב יהודה אמר רב מאי דכתיב (ירמיהו ט, יא) מי האיש החכם ויבן את זאת דבר זה נשאל לחכמים ולנביאים ולא פירשוהו,עד שפירשו הקב"ה בעצמו דכתיב (ירמיהו ט, יב) ויאמר ה\' על עזבם את תורתי וגו\' היינו לא שמעו בקולי היינו לא הלכו בה אמר רב יהודה אמר רב שאין מברכין בתורה תחלה,איסי בר יהודה לא אתא למתיבתא דר\' יוסי תלתא יומי אשכחיה ורדימוס בר\' יוסי א"ל מאי טעמא לא אתי מר לבי מדרשא דאבא הא תלתא יומין א"ל כי טעמיה דאבוך לא ידענא היכא איתאי א"ל לימא מר מאי קא"ל דלמא ידענא טעמיה א"ל הא דתניא ר\' יוסי אומר כביסתן קודמין לחיי אחרים קרא מנלן,א"ל דכתיב (במדבר לה, ג) ומגרשיהם יהיו לבהמתם וגו\' מאי חייתם אילימא חיה והלא חיה בכלל בהמה היא אלא מאי חייתם חיותא ממש פשיטא אלא לאו כביסה דהא איכא צערא דערבוביתא,א"ר יוסי אין אלו נדרי עינוי נפש איבעיא להו לר\' יוסי מהו שיפר משום דברים שבינו לבינה ת"ש א"ר יוסי אין אלו נדרי עינוי נפש אבל דברים שבינו לבינה הויין,דלמא לדידהו קאמר להו לדידי אפי\' דברים שבינו לבינה לא הויין לדידכו דאמריתו הויין נדרי עינוי נפש אודו לי דאין אלו נדרי עינוי נפש,מאי רב אדא בר אהבה אומר מפר רב הונא אומר אין מפר ' None | 49b In accordance with whose opinion do we pray every day for the sick and for the suffering? In accordance with whose opinion? In accordance with the opinion of Rabbi Yosei, who holds that one is judged every day, not only on Rosh HaShana, and therefore it is appropriate to pray for people every day. From the fact that he said: The sick and the suffering, one can learn from his statement that the term: The sick, is referring to actual sick people, while the term: The suffering, is referring to the Sages, who typically are physically frail.,§ It is stated in the mishna that one who vowed that loose cooked food is forbidden to him is permitted to taste a thick cooked food. The Gemara comments: The mishna is not in accordance with the custom of the Babylonians, as Rabbi Zeira said: Babylonians are foolish, as they eat bread with bread. 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, Rav Ḥisda said that those fastidious resi-dents of Huzal, Babylonia were asked: How is it best to eat this porridge? Should wheat porridge be eaten with wheat bread and barley porridge with barley bread, or perhaps wheat porridge should be eaten with barley bread and barley porridge with wheat bread?,The Gemara relates: Rava would eat his bread with ḥasisei, a porridge made of toasted barley grains. 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? Rav Huna said to him: This is what Rav said: Porridge eaten with a finger is tasty, and all the more so if it is eaten with two fingers, and all the more so with three. It is more enjoyable to eat porridge with your hands.,Rav said to his son Ḥiyya, and Rav Huna similarly said to his son Rabba: If you are invited to eat porridge, for such a meal you should travel up to the distance of a parasang parsa. If you are invited to eat ox meat, you should travel 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, as this is disrespectful, apart from gourd and porridge, as they are like a burning lead wick in the intestines when they cannot be digested, and therefore spit them out even before King Shapur, due to the danger involved.,The Gemara relates more incidents: Rabbi Yosei and Rabbi Yehuda dined together. One of them ate porridge with his fingers, and the other one ate with a fork hutza. The one who was eating with a fork said to the one who was eating with his fingers: For how long will you keep feeding me your filth? Must I keep eating off of your dirty fingernails? The one who was eating with his fingers said to the one who was eating with a fork: For how long will you keep feeding me your spittle, as you eat with a fork which you then put back in the common bowl.,Belospayin, a type of figs, were brought before Rabbi Yehuda and Rabbi Shimon. Rabbi Yehuda ate them, but Rabbi Shimon did not eat them. Rabbi Yehuda said to him: What is the reason that the Master is not eating? Rabbi Shimon said to him: These do not leave the intestines at all. They remain undigested. Rabbi Yehuda said to him: If so, all the more that one can rely on them to feel full tomorrow.,Rabbi Yehuda was sitting before Rabbi Tarfon. Rabbi Tarfon said to him: Your face today is ruddy, i.e., a rosy, healthy color. Rabbi Yehuda said to him: Last night your servants, i.e., we students, went out to the field, and beets were brought to us, and we ate them without salt. This is the reason for our healthy complexion. And had we eaten them with salt, all the more so would our faces have been ruddy.,The Gemara cites related incidents: A certain gentile lady matronita said to Rabbi Yehuda, whose face was ruddy: How can one teach the Jews and be a drunk at the same time? He said to her: I place my integrity in the hands of this woman and should no longer be deemed credible if I ever taste any wine except for that of kiddush, havdala, and the four cups of Passover. And after I drink those four cups I tie my temples from Passover to Shavuot, as wine gives me a headache. Rather, my complexion is explained by the verse “A man’s wisdom makes his face to shine” (Ecclesiastes 8:1).,A certain heretic said to Rabbi Yehuda: Your face is similar either to usurers or to pig breeders. These people would earn a good living without expending much energy, which gave them plump, healthy complexions. Rabbi Yehuda said to him: Both of these occupations are prohibited to Jews. Rather, my face is ruddy because I have twenty-four bathrooms on the way from my home to the study hall, and all the time I enter each and every one of them. He did not suffer from constipation, which had a beneficial effect on his complexion.,§ The Gemara relates: When Rabbi Yehuda would go to the study hall he would carry a pitcher gulefa on his shoulder to sit on, saying: Labor is great, as it brings honor to the laborer who performs it. It brought him honor by enabling him to avoid sitting on the floor of the study hall. Similarly, Rabbi Shimon would carry a basket on his shoulder, saying: Labor is great, as it brings honor to the laborer who performs it.,The Gemara further relates: Rabbi Yehuda’s wife went out to the market, collected wool, and made a thick hutevei 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 with the cloak and pray. And when he would cover himself with it he would recite the blessing: Blessed is He who wrapped me in a coat, as he took much pleasure in it.,On one occasion Rabban Shimon ben Gamliel, the Nasi, decreed a fast. Rabbi Yehuda did not come to the house of the fast, where everyone gathered. The people said to Rabban Shimon ben Gamliel: Rabbi Yehuda does not have a dignified garment to cover himself with, and therefore he shies away from public events. Rabban Shimon ben Gamliel sent him a cloak of his own, but Rabbi Yehuda did not accept this gift.'81a is it not all the more so the case that if one does not bathe, which affects the entire body, Rabbi Yosei would agree that he will suffer pain? The Gemara refutes this argument: The Sages say in response: Yes, the pain of refraining from laundering one’s clothes is stronger, according to Rabbi Yosei, than the pain of not washing one’s body. As Shmuel said: Grime on one’s head leads to blindness, and grime on one’s clothes leads to madness, whereas grime on one’s body leads to boils and sores, which are less serious than madness and blindness. Based on this it may be suggested that according to Rabbi Yosei, soiled clothing presents a greater danger than an unwashed body.,§ With regard to this issue, the Gemara relates that the Sages sent the following message from there, i.e., Eretz Yisrael, to Babylonia: Be careful with regard to grime, as it can lead to disease and sickness. Be careful to learn Torah in the company of others, rather than study it alone. And be careful with regard to the education of the sons of paupers, as it is from them that the Torah will issue forth. As it is stated: “Water shall flow from his branches midalyav” (Numbers 24:7), which is expounded to mean: From the poor ones midalim among him, as it is from them that the Torah, which may be compared to water, will issue forth.,With regard to a similar matter, the Gemara inquires: And for what reason is it not common for Torah scholars to give rise to Torah scholars from among their sons? Why are Torah scholars generally born to paupers, who are not Torah scholars themselves? Rav Yosef said: This is so that they should not say the Torah is their inheritance. Therefore, it is unusual to find that all the sons of a Torah scholar are also Torah scholars. Rav Sheshet, son of Rav Idi, said: This is so that they should not be presumptuous yitgadderu toward the community, with the knowledge that they will be Torah scholars like their fathers. Mar Zutra said: Because they take advantage of their fathers’ standing to lord over the community and are punished for their conduct. Rav Ashi said: Because they call ordinary people donkeys.,Ravina says: They are punished because they do not first recite a blessing over the Torah before commencing their studies. As Rav Yehuda said that Rav said: What is the meaning of that which is written: “Who is the wise man that may understand this, and who is he to whom the mouth of the Lord has spoken, that he may declare it, for what the land is perished and laid waste like a wilderness, so that none passes through” (Jeremiah 9:11)? This matter, the question as to why Eretz Yisrael was destroyed, was asked of the Sages, i.e., “the wise man,” and of the prophets, “he to whom the mouth of the Lord has spoken,” but they could not explain it.,The matter remained a mystery until the Holy One, Blessed be He, Himself explained why Eretz Yisrael was laid waste, as it is written in the next verse: “And the Lord said: Because they have forsaken My Torah which I set before them, and have not obeyed My voice, nor walked therein” (Jeremiah 9:12). It would appear that “have not obeyed My voice” is the same as “nor walked therein.” Rav Yehuda said that Rav said: The expression “nor walked therein” means that they do not first recite a blessing over the Torah, and they are therefore liable to receive the severe punishments listed in the verse.,§ Returning to the issue of laundering clothes, the Gemara relates that it once happened that Isi bar Yehuda did not come to the academy of Rabbi Yosei for three straight days. Vardimus, son of Rabbi Yosei, found him and said to him: What is the reason that the Master did not come to Father’s academy these three days? He said to him: When I do not know your father’s reasoning, how can I come? Vardimus said to him: Let the Master say what he, my father, is saying to him; perhaps I know his reasoning. He said to him: With regard to that which is taught in a baraita: Rabbi Yosei says that their own laundry takes precedence over the lives of others, from where do we have a verse that teaches this halakha?,Vardimus said to him: As it is written with regard to the Levite cities: “And their open land shall be for their animals and for their substance, and for all their beasts” (Numbers 35:3). What is the meaning of “their beasts”? If we say an actual beast, there is a difficulty, as isn’t a beast included in the category of animal, which has already been mentioned in the verse? Rather, what is the meaning of “their beasts ḥayyatam”? It means their actual lives ḥiyyuta. This, however, is difficult, as it is obvious that the Levites received their cities in order to live their lives there. Rather, is it not referring to laundering clothes, as there is the pain caused by the grime on one’s unwashed clothes? Since it is vitally necessary for their well-being, laundering the clothing of the city’s residents takes precedence over the lives of others.,§ With regard to the vows: If I bathe, and: If I do not bathe, and: If I adorn myself, and: If I do not adorn myself, Rabbi Yosei said in the mishna that these are not vows of affliction. A dilemma was raised before the Sages: According to Rabbi Yosei, what is the halakha as to whether the husband can nullify these vows as matters that adversely affect the relationship between him and her? The Gemara suggests: Come and hear a resolution to this question from what Rabbi Yosei said: These are not vows of affliction, which indicates, however, that they are matters that affect the relationship between him and her.,The Gemara refutes this proof: Perhaps Rabbi Yosei was speaking to the Rabbis in accordance with their own opinion, as follows: According to my opinion, they are not even matters that affect the relationship between him and her. But according to your opinion, that you say that they are vows of affliction, agree with me at least that these are not vows of affliction. In other words, one should not infer from the phrasing of Rabbi Yosei’s response to the Rabbis that he holds that these vows are concerning matters that affect the relationship between him and her, as he was merely countering the claim of the Rabbis that they are vows of affliction.,The question therefore remains: What does Rabbi Yosei maintain in this regard? Rav Adda bar Ahava says: He can nullify these vows as matters between him and her, whereas Rav Huna says: He cannot nullify them. ' None |
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66. Babylonian Talmud, Pesahim, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Babylonian rabbis, sages, attitudes of Palestinian rabbis and, distinguished, relative to social intercourse with non-rabbinic Jews • Babylonian rabbis, sages, instances of extreme hatred for non-rabbinic Jews not recorded • Babylonian rabbis, sages, preference for formal framework • Babylonian rabbis, sages, rise from poverty to riches • Palestinian rabbis, sages, appeals for financial support • Palestinian rabbis, sages, instances of extreme hatred not paralleled in Babylonia • Palestinian rabbis, sages, interaction with NRs not always cordial • Palestinian rabbis, sages, marriage ties with non-rabbinic Jews • Palestinian rabbis, sages, search for social advancement • Palestinian rabbis, sages, tendency to seek contact with Non Rabbis • sages, conjugal duty of
Found in books: Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 45, 46, 126; Rubenstein (2003), The Culture of the Babylonian Talmud. 156
| 49b ואינו מתקבל:,תנו רבנן לעולם ימכור אדם כל מה שיש לו וישא בת תלמיד חכם לא מצא בת תלמיד חכם ישא בת גדולי הדור לא מצא בת גדולי הדור ישא בת ראשי כנסיות לא מצא בת ראשי כנסיות ישא בת גבאי צדקה לא מצא בת גבאי צדקה ישא בת מלמדי תינוקות ולא ישא בת עמי הארץ מפני שהן שקץ ונשותיהן שרץ ועל בנותיהן הוא אומר (דברים כז, כא) ארור שוכב עם כל בהמה,תניא ר' אומר עם הארץ אסור לאכול בשר (בהמה) שנאמר (ויקרא יא, מו) זאת תורת הבהמה והעוף כל העוסק בתורה מותר לאכול בשר בהמה ועוף וכל שאינו עוסק בתורה אסור לאכול בשר בהמה ועוף:,אמר רבי אלעזר עם הארץ מותר לנוחרו ביום הכיפורים שחל להיות בשבת אמרו לו תלמידיו ר' אמור לשוחטו אמר להן זה טעון ברכה וזה אינו טעון ברכה:,אמר רבי אלעזר עם הארץ אסור להתלוות עמו בדרך שנאמר (דברים ל, כ) כי היא חייך ואורך ימיך על חייו לא חס על חיי חבירו לא כל שכן,אמר רבי שמואל בר נחמני אמר רבי יוחנן עם הארץ מותר לקורעו כדג אמר רבי שמואל בר יצחק ומגבו:,תניא אמר רבי עקיבא כשהייתי עם הארץ אמרתי מי יתן לי תלמיד חכם ואנשכנו כחמור אמרו לו תלמידיו רבי אמור ככלב אמר להן זה נושך ושובר עצם וזה נושך ואינו שובר עצם:,תניא היה רבי מאיר אומר כל המשיא בתו לעם הארץ כאילו כופתה ומניחה לפני ארי מה ארי דורס ואוכל ואין לו בושת פנים אף עם הארץ מכה ובועל ואין לו בושת פנים:,תניא רבי אליעזר אומר אילמלא אנו צריכין להם למשא ומתן היו הורגין אותנו,תנא רבי חייא כל העוסק בתורה לפני עם הארץ כאילו בועל ארוסתו בפניו שנאמר (דברים לג, ד) תורה צוה לנו משה מורשה אל תקרי מורשה אלא מאורסה,גדולה שנאה ששונאין עמי הארץ לתלמיד חכם יותר משנאה ששונאין עובדי כוכבים את ישראל ונשותיהן יותר מהן: תנא שנה ופירש יותר מכולן,תנו רבנן ששה דברים נאמרו בעמי הארץ אין מוסרין להן עדות ואין מקבלין ממנו עדות ואין מגלין להן סוד ואין ממנין אותן אפוטרופוס על היתומים ואין ממנין אותן אפוטרופוס על קופה של צדקה ואין מתלוין עמהן בדרך ויש אומרים אף אין מכריזין על אבידתו,ותנא קמא זמנין דנפיק מיניה זרעא מעליא ואכיל ליה שנאמר (איוב כז, יז) יכין וצדיק ילבש:,וכן מי שיצא וכו':,למימרא דרבי מאיר סבר כביצה הוא דחשיב ורבי יהודה סבר כזית נמי חשיב ורמינהי עד כמה הן מזמנין עד כזית ורבי יהודה אומר עד כביצה,אמר רבי יוחנן מוחלפת השיטה,אביי אמר לעולם לא תיפוך התם בקראי פליגי הכא בסברא פליגי התם בקראי פליגי רבי מאיר סבר (דברים ח, י) ואכלת זו אכילה ושבעת זו שתיה ואכילה בכזית ורבי יהודה סבר ואכלת ושבעת אכילה שיש בה שביעה ואיזו זו בכביצה,הכא בסברא פליגי דרבי מאיר סבר חזרתו כטומאתו מה טומאתו בכביצה אף חזרתו בכביצה ור' יהודה סבר חזרתו"" None | 49b and unacceptable.,The Sages taught: A person should always be willing to sell all he has in order to marry the daughter of a Torah scholar. If he cannot find the daughter of a Torah scholar, he should marry the daughter of one of the great people of the generation, who are pious although they are not Torah scholars. If he cannot find the daughter of one of the great people of the generation, he should marry the daughter of one of the heads of the congregations. If he cannot find the daughter of one of the heads of the congregations, he should marry the daughter of one of the charity collectors. If he cannot find the daughter of one of the charity collectors, he should marry the daughter of one of the schoolteachers. However, he should not marry the daughter of an ignoramus am ha’aretz because they are vermin and their wives are similar to a creeping animal, as their lifestyle involves the violation of numerous prohibitions. And with regard to their daughters the verse states: “Cursed is he who lies with an animal” (Deuteronomy 27:21), as they are similar to animals in that they lack any knowledge or moral sense.,The Gemara continues its discussion with regard to an ignoramus. It was taught in a baraita that Rabbi Yehuda HaNasi says: It is prohibited for an ignoramus to eat meat, as it is stated: “This is the law torah of the beast and of the fowl” (Leviticus 11:46). He expounds: Anyone who engages in Torah study is permitted to eat the meat of animals and fowl, and anyone who does not engage in Torah study is prohibited to eat the meat of animals or fowl.,The Gemara proceeds to mention some sharply negative statements of the Sages in which they overstated their negative sentiments with regard to ignoramuses, although these ignoramuses were wicked in addition to being boors (ge’onim). Rabbi Elazar said: It is permitted to stab an ignoramus to death on Yom Kippur that occurs on Shabbat. His students said to him: Master, at least say that it is permitted to slaughter him. He said to them: I intentionally used the word stab, as this term, slaughtering, requires a blessing when one slaughters an animal, and that term, stabbing, does not require a blessing in any context.,Rabbi Elazar said: It is prohibited to accompany an ignoramus while traveling on the road due to concern that the ignoramus might try to harm his traveling partner, as it is stated with regard to Torah: “For it is your life and the length of your days” (Deuteronomy 30:20). An ignoramus has not studied any Torah, indicating that he is not concerned about his own life; with regard to another’s life, all the more so.,Rabbi Shmuel bar Naḥmani said that Rabbi Yoḥa said: It is permitted to tear open an ignoramus like a fish. Rabbi Shmuel bar Yitzḥak said: And one may cut him open from his back and thereby cause his immediate death by piercing his spinal cord rather than his stomach.,It was taught in a baraita that Rabbi Akiva said: When I was an ignoramus I said: Who will give me a Torah scholar so that I will bite him like a donkey? His students said to him: Master, say that you would bite him like a dog! He said to them: I specifically used that wording, as this one, a donkey, bites and breaks bones, and that one, a dog, bites but does not break bones.,It was taught in a baraita that Rabbi Meir would say: Anyone who marries off his daughter to an ignoramus is considered as though he binds her and places her before a lion. Why is this so? Just as a lion mauls its prey and eats and has no shame, so too, an ignoramus strikes his wife and then engages in sexual relations with her without appeasing her first, and has no shame.,It was taught in a baraita that Rabbi Eliezer says: If we did not need the ignoramuses for business, they would kill us.,The Gemara shifts to a discussion of an ignoramus who has some degree of sensitivity (Me’iri). Rabbi Ḥiyya taught: Anyone who engages in Torah study in the presence of an ignoramus, causing the ignoramus embarrassment and anguish over his inability to study Torah, is considered as though he had sexual relations with the ignoramus’s betrothed bride in his presence, as it is stated: “Moses commanded us the Torah, an inheritance morasha for the congregation of Jacob” (Deuteronomy 33:4). Do not read it as inheritance morasha; rather, read it as betrothed me’orasa. The Torah is compared to the betrothed bride of the Jewish people until one studies it and thereby consummates his marriage with it.,Similarly, he said: The hatred which ignoramuses have for a Torah scholar is greater than the hatred that the nations of the world have for the Jewish people. And the wives of the ignoramuses hate Torah scholars more than the ignoramuses themselves. It was taught in the Tosefta that one who studied Torah and left his studies hates Torah scholars more than all of them.,The Sages taught: Six statements were made with regard to ignoramuses: One may not entrust them with testimony, i.e., one may not appoint them as witnesses to a particular event or transaction. Additionally, one may not accept testimony from them, as they are not considered trustworthy, and one should not reveal a secret to them, as they will reveal it. One may not appoint them as steward apotropos over an estate belonging to orphans, due to concern that they might make improper use of the orphans’ property. Likewise, one may not appoint them as guardian over a charity fund. Finally, one should not accompany them while traveling on the road, due to concern for one’s safety. And there are those who say: One does not even announce their lost items, meaning that if one finds a lost article from such a person, he is allowed to keep it without making an effort to locate the owner (Me’iri).,The Gemara asks: What is the reasoning of the first tanna, who holds that one must announce having found the lost article of an ignoramus? The Gemara explains: Sometimes upstanding offspring will come from him and will consume the property, as it is stated: “He may prepare it but the just shall put it on” (Job 27:17). It is possible for a wicked person to prepare something for himself that will later be used by a righteous person.,The Gemara returns to explaining the mishna. It was taught: And so too, one who left Jerusalem with sacrificial meat in his possession must return to Jerusalem to burn it, just as one is required to return in order to remove leaven from his possession. According to Rabbi Meir, this halakha applies with regard to an egg-bulk of sacrificial meat or leaven, whereas Rabbi Yehuda disagrees and says the minimum amount for both is an olive-bulk.,The Gemara asks: Is that to say that Rabbi Meir holds that an egg-bulk is the minimal amount that is considered significant, and Rabbi Yehuda holds that an olive-bulk is also considered significant? The Gemara raises a contradiction from a mishna in Berakhot: How much food must one eat in order to obligate those with whom he ate in a zimmun? An olive-bulk of food is sufficient according to the unattributed opinion in the mishna, which is generally that of Rabbi Meir. And Rabbi Yehuda says: An egg-bulk is the minimum measure to obligate those with whom one ate in a zimmun. This seems to contradict the opinions of Rabbi Meir and Rabbi Yehuda stated in the mishna here.,Rabbi Yoḥa said: The opinions are reversed in one of these sources, and must be emended.,Abaye said: Actually, do not reverse the opinions. There, they disagree with regard to the interpretation of verses, while here, they disagree with regard to logical reasoning. How so? There, with regard to zimmun, they disagree with regard to the interpretation of verses. Rabbi Meir holds that the verse: “And you shall eat and be satisfied and bless the Lord your God” (Deuteronomy 8:10) should be understood as follows: “And you shall eat,” that is eating; “and be satisfied,” that is drinking. The standard halakhic principle is that eating is defined as the consumption of an olive-bulk. And Rabbi Yehuda holds: “And you shall eat and you shall be satisfied” refers to eating that includes satisfaction. And what is considered eating with satisfaction? It is consumption of an egg-bulk.,However, here, in the cases of leaven and consecrated food, they disagree not with regard to the interpretation of verses but with regard to logical reasoning, as Rabbi Meir holds: The requirement to return consecrated food is analogous to its ritual impurity. Just as its susceptibility to ritual impurity is only when it is the size of an egg-bulk, so too, the requirement to return it is only when it is the size of an egg-bulk. And Rabbi Yehuda holds: The requirement to return consecrated food'' None |
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67. Babylonian Talmud, Qiddushin, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Bavli (Babylonian Talmud), Palestinian sages in • Palestine, sages of • Rabbis (sages) • sages, Palestinian • sages, “drinking the water of,”
Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 103; Rubenstein (2003), The Culture of the Babylonian Talmud. 178
52b והא מתניתין דגזל דידה וקאמר רב אינה מקודשת לא קשיא הא דשדיך הא דלא שדיך,ההיא איתתא דהוה קא משיא כרעא במשיכלא דמיא אתא ההוא גברא חטף זוזי מחבריה ושדא לה אמר לה מיקדשת לי אתא ההוא גברא לקמיה דרבא אמר לית דחש להא דר\' שמעון דאמר סתם גזילה יאוש בעלים הוי,ההוא אריסא דקדיש במוזא דשמכי אתא לקמיה דרבא אמר ליה מאן אחלך והני מילי במוזא אבל כישא מצי אמר ליה אנא שקלי כישא שקיל את כישא כישא כי כישא,ההוא סרסיא דקדיש בפרומא דשיכרא אתא מריה דשיכרא אשכחיה אמר ליה אמאי לא תיתיב מהאי חריפא אתא לקמיה דרבא אמר לא אמרו כלך אצל יפות אלא לענין תרומה בלבד,דתניא כיצד אמרו תורם שלא מדעת תרומתו תרומה הרי שירד לתוך שדה חבירו וליקט ותרם שלא ברשות אם חושש משום גזל אין תרומתו תרומה ואם לאו תרומתו תרומה,ומנין היה יודע אם חושש משום גזל אם לאו הרי שבא בעל הבית ומצאו ואמר לו כלך אצל יפות אם נמצאו יפות מהם תרומתו תרומה ואם לאו אין תרומתו תרומה היו הבעלים מלקטים ומוסיפים בין כך ובין כך תרומתו תרומה,אבל הכא משום כיסופא הוא דעבד ואינה מקודשת,| 52b The Gemara questions this analysis: But doesn’t the mishna deal with a case where the stolen item is hers, and yet Rav says she is not betrothed. The Gemara answers: This is not difficult; this case, in the baraita, is referring to a situation where he had arranged to betroth her beforehand, which indicates that she has released him from his obligation to return it, but that case, in the mishna, is referring to a situation where he had not arranged his marriage with her, so it is stolen property and she is not betrothed.,The Gemara relates: There was a certain woman who was washing her feet in a vessel of water. A certain man came along, grabbed a few dinars from another person, and threw them to her, and said to her: You are betrothed to me. That man subsequently came before Rava, to inquire as to the status of the woman. Rava said: There is not anyone who is concerned for this opinion of Rabbi Shimon, who said: In an ordinary case of robbery the owner has despaired of recovering the stolen item, and it belongs to the robber. Rather, the assumption is that the owner has not despaired of recovering the stolen item. In this case, since the stolen dinars do not belong to the man, his betrothal is of no effect.,The Gemara relates another incident: The was a certain sharecropper who betrothed a woman with a handful bemoza of onions deshamkhei taken from the field where he worked. He came before Rava to ask about the status of the woman. Rava said to him: Who relinquished these onions to you? Since the owner did not allow you to take them, they are stolen property, and the woman is not betrothed. The Gemara comments: And this matter applies only to a handful, but if he took a bundle of onions and betrothed a woman with them, the sharecropper can say to the owner: I took a bundle, you take a bundle; one bundle for another bundle. Since in any case they divide the crop between them, it is not considered theft.,The Gemara relates another incident: There was a certain brewer sarseya who was making date beer for someone, who betrothed a woman with sediment bifruma from the beer. The owner of the beer came and found him. The owner said to him: Why don’t you give her the betrothal from this, the sharp sediments that are of better quality than the kind you chose? The brewer came before Rava to ask whether the owner’s comment indicated that he had relinquished his rights to the sediment, which would mean the woman is betrothed. Rava said to him: The Sages said that if the owner discovers that someone has taken something of his without permission and says: Go to and take the item of better quality, that it is a sign he agrees with the man’s action only with regard to teruma alone, and you did not have the right to use the sediment.,The Gemara explains the previous statement: As it is taught in a baraita (Tosefta, Terumot 1:5): When did they say that in the case where one separates teruma without the owner’s consent, his teruma is considered teruma? The baraita clarifies: In a case where there was someone who entered another’s field and gathered produce from it, and separated teruma without the owner’s permission, if the owner is concerned about his actions and view it as robbery, his teruma is not teruma, but if he is not concerned, his teruma is teruma.,The baraita continues: And from where would the gatherer know whether he should be concerned that the owner objects and views it as robbery or not? If the owner came and found him separating teruma and said to him: Go to take the produce of better quality and separate teruma from that, then if produce of better quality than the produce he had separated is found, his teruma is considered teruma, since the owner is assumed to have been sincere and pleased that the other has separated teruma from his produce. But if not, his teruma is not teruma, as it may be assumed that the owner was angry at him and was speaking sarcastically. The baraita adds: If the owners were gathering and adding to the teruma he had separated, indicating that they agree to his act of separation, either way, whether or not better-quality produce was found, his teruma is considered teruma.,Rava concludes the explanation of his ruling: This halakha applies only to teruma, which is a mitzva that the owner must in any case perform. But here, in the case of the brewer who betrothed a woman with sediment from the beer, the owner acts because of embarrassment, and while he does not feel comfortable protesting, he did not in fact relinquish his rights to the sediment, and she is not betrothed.,who betroths a woman with his portion of offerings, whether he did so with offerings of the most sacred order or whether he did so with offerings of lesser sanctity, she is not betrothed. One who betroths a woman with second tithe, whether unwittingly or intentionally, has not betrothed her; this is the statement of Rabbi Meir. Rabbi Yehuda says: If he did so unwittingly he has not betrothed her, but if he did so intentionally he has betrothed her.,And with regard to one who betroths a woman with consecrated property belonging to the Temple treasury, if he does so intentionally he has betrothed her, and if he does so unwittingly he has not betrothed her; this is the statement of Rabbi Meir. Rabbi Yehuda says the opposite: If he does so unwittingly he has betrothed her, but if he does so intentionally he has not betrothed her.,Shall we say that the mishna is not in accordance with the opinion of Rabbi Yosei HaGelili? As it is taught in a baraita that the verse states with regard to the obligation to bring an offering for taking a false oath concerning unlawful possession of the property of another: “If any one sin, and he commits a trespass against the Lord, and deal falsely with his neighbor in a matter of deposit, or of pledge, or of robbery, or have oppressed his neighbor” (Leviticus 5:21). As the verse is discussing property belonging to another, the phrase “a trespass against the Lord” serves to include in the obligation of an offering a false oath with regard to possession of offerings of lesser sanctity of another person, which are the property of the owner; this is the statement of Rabbi Yosei HaGelili. According to Rabbi Yosei HaGelili, the portion of an offering of lesser sanctity that the priest receives belongs to him, so he should be able to betroth a woman with it.,The Gemara rejects this: You can even say that the mishna is in accordance with the opinion of Rabbi Yosei HaGelili, as Rabbi Yosei HaGelili says that an offering of lesser sanctity belongs to its owner only while the animal is still alive, but after its slaughter it does not belong to the priest who receives portions from it. What is the reason for this? When the priests receive their portion after the animal has been slaughtered they receive their portion from the table of the Most High, and do not own the portion itself.,The Gemara adds: The language of the mishna is also precise, as it teaches: With regard to a priest who betroths a woman with his portion of offerings, whether he did so with offerings of the most sacred order or whether he used offerings of lesser sanctity, has not betrothed her. The mishna does not speak of a priest who betroths a woman with a living offering of lesser sanctity but of one who betroths with the portion of the slaughtered animal he has received. The Gemara concludes: Learn from it that it is only in this case that she is not betrothed.,The Sages taught: After the death of Rabbi Meir, Rabbi Yehuda said to his students: Do not let the students of Rabbi Meir enter here into our house of study, because they are vexatious kanteranim. And they do not come to study Torah, but rather they come to overwhelm me with halakhot. Sumakhos, a student of Rabbi Meir, pushed and entered anyway. He said to them: This is what Rabbi Meir taught me: With regard to a priest who betroths a woman with his portion of the offerings, whether he did so with offerings of the most sacred order or whether he used offerings of lesser sanctity, he has not betrothed her.,Upon hearing this, Rabbi Yehuda became angry with his students. He said to them: Didn’t I say this to you: Do not let the students of Rabbi Meir enter here into our house of study, because they are vexatious? And they do not come to study Torah, but rather they come to overwhelm me with halakhot. Rabbi Yehuda explained his objection to the statement of Rabbi Meir: This halakha is not relevant, as from where would a woman appear in the Temple courtyard? Women may not enter the area of the Temple courtyard where the priests eat the offerings of the most sacred order, so there is no reason to address an impossible scenario.,Rabbi Yosei, who was present, said: They will say: Meir died, Yehuda grew angry, and Yosei remained silent; what will become of the words of Torah? He said: In fact, this halakha is relevant; but isn’t it common for a man to accept betrothal for his daughter in the Temple courtyard? There is no need to give the betrothal item directly to the woman; it can be given to her father. And additionally, isn’t it common for a woman to designate an agent for herself to accept her betrothal in the courtyard? And furthermore: What would be the halakha if the woman pushed and entered? Since it is possible for her to do so, the halakha in such a case must be determined.,It is taught in a baraita that the Sages discussed the issue of a priest who betroths a woman with his portion of offerings of the most sacred order: Rabbi Yehuda says she is betrothed, and Rabbi Yosei says she is not betrothed. Rabbi Yoḥa says: Both of them derived their opinions from one verse, which states that the priests have a right to a portion of offerings of the most sacred order, but they explained it in different ways. The verse states: “This shall be yours of the most holy things, reserved from the fire” (Numbers 18:9). Rabbi Yehuda holds that the term “yours” indicates that the portion the priest receives is intended for you, i.e., a priest, and for all your needs, including betrothing a woman. And Rabbi Yosei holds that the verse compares the priest’s portion to the fire on the altar: Just as the portion burned on the fire is for the fire’s consumption, so too, the priest’s portion is also for consumption alone, and not for any other purpose.,Rabbi Yoḥa says:'' None | |
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68. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Babylonian rabbis, sages, attitude to King David • Bavli (Babylonian Talmud), Palestinian sages in • Palestine, sages of • Rabbanite sages, Talmud • sages, Palestinian • sages, as lions and foxes • sages, dialectical argumentation of
Found in books: Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 86, 87; Rubenstein (2003), The Culture of the Babylonian Talmud. 45, 46, 179; Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 404
| 93b אלא שש סאין,וכי דרכה של אשה ליטול שש סאין אלא רמז רמז לה שעתידין ששה בנים לצאת ממנה שמתברכין בשש שש ברכות ואלו הן דוד ומשיח דניאל חנניה מישאל ועזריה דוד דכתיב (שמואל א טז, יח) ויען אחד מהנערים ויאמר הנה ראיתי בן לישי בית הלחמי יודע נגן וגבור חיל ואיש מלחמה ונבון דבר ואיש תואר וה\' עמו וגו\',ואמר רב יהודה אמר רב כל הפסוק הזה לא אמרו דואג אלא בלשון הרע יודע נגן שיודע לישאל גבור שיודע להשיב איש מלחמה שיודע לישא וליתן במלחמתה של תורה (איש תואר שמראה פנים בהלכה ונבון דבר שמבין דבר מתוך דבר) וה\' עמו שהלכה כמותו בכל מקום,בכולהו אמר להו יהונתן בני כמוהו כיון דאמר ליה וה\' עמו מילתא דבדידיה נמי לא הוה ביה חלש דעתיה ואיקניא ביה דבשאול כתיב (שמואל א יד, מז) ובכל אשר יפנה ירשיע ובדוד כתיב ובכל אשר יפנה יצליח,מנלן דדואג הוה כתיב הכא (שמואל א טז, יח) ויען אחד מהנערים מיוחד שבנערים וכתיב התם (שמואל א כא, ח) ושם איש מעבדי שאול ביום ההוא נעצר לפני ה\' ושמו דואג האדומי אביר הרועים אשר לשאול,משיח דכתיב (ישעיהו יא, ב) ונחה עליו רוח ה\' רוח חכמה ובינה רוח עצה וגבורה רוח דעת ויראת ה\' וגו\' וכתיב (ישעיהו יא, ג) והריחו ביראת ה\',אמר רבי אלכסנדרי מלמד שהטעינו מצות ויסורין כריחיים רבא אמר דמורח ודאין דכתיב (ישעיהו יא, ג) ולא למראה עיניו ישפוט (ישעיהו יא, ד) ושפט בצדק דלים והוכיח במישור לענוי ארץ,בר כוזיבא מלך תרתין שנין ופלגא אמר להו לרבנן אנא משיח אמרו ליה במשיח כתיב דמורח ודאין נחזי אנן אי מורח ודאין כיון דחזיוהו דלא מורח ודאין קטלוהו,דניאל חנניה מישאל ועזריה דכתיב בהו (דניאל א, ד) אשר אין בהם כל מאום וטובי מראה ומשכילים בכל חכמה ויודעי דעת ומביני מדע ואשר כח בהם לעמוד בהיכל המלך וללמדם ספר ולשון כשדים,מאי אשר אין בהם כל מום אמר רבי חמא (בר חנניא) אפילו כריבדא דכוסילתא לא הוה בהו מאי ואשר כח בהם לעמוד בהיכל המלך אמר רבי חמא ברבי חנינא מלמד שהיו אונסין את עצמן מן השחוק ומן השיחה ומן השינה ומעמידין על עצמן בשעה שנצרכין לנקביהם מפני אימת מלכות,(דניאל א, ו) ויהיו בהם מבני יהודה דניאל חנניה מישאל ועזריה אמר רבי (אליעזר) כולן מבני יהודה הם ורבי שמואל בר נחמני אמר דניאל מבני יהודה חנניה מישאל ועזריה משאר שבטים,(ישעיהו לט, ז) ומבניך אשר יצאו ממך אשר תוליד יקחו והיו סריסים בהיכל מלך בבל מאי סריסים רב אמר סריסים ממש ורבי חנינא אמר שנסתרסה ע"ז בימיהם,בשלמא למאן דאמר שנסתרסה ע"ז בימיהם היינו דכתיב (דניאל ג, כה) וחבל לא איתי בהון אלא למאן דאמר סריסים ממש מאי וחבל לא איתי בהון חבלא דנורא והכתיב (דניאל ג, כז) וריח נור לא עדת בהן לא חבלא ולא ריחא,בשלמא למאן דאמר שנסתרסה ע"ז בימיהם היינו דכתיב (ישעיהו נו, ד) כה אמר ה\' לסריסים אשר ישמרו את שבתותי וגו\' אלא למאן דאמר סריסים ממש משתעי קרא בגנותא דצדיקי הא והא הוה בהו,בשלמא למאן דאמר סריסים ממש היינו דכתיב (ישעיהו נו, ה) בביתי ובחומותי יד ושם טוב מבנים ומבנות אלא למאן דאמר שנסתרסה ע"ז בימיהם מאי טוב מבנים ומבנות אמר רב נחמן בר יצחק מבנים שהיו להם כבר ומתו מאי שם עולם אתן לו אשר לא יכרת אמר ר\' תנחום דרש בר קפרא בצפורי זה ספר דניאל שנקרא על שמו,מכדי כל מילי דעזרא נחמיה בן חכליה אמרינהו ונחמיה בן חכליה מ"ט לא איקרי סיפרא על שמיה אמר רבי ירמיה בר אבא מפני שהחזיק טובה לעצמו שנאמר (נחמיה ה, יט) זכרה לי אלהי לטובה דוד נמי מימר אמר (תהלים קו, ד) זכרני ה\' ברצון עמך פקדני בישועתך דוד רחמי הוא דקבעי,רב יוסף אמר מפני שסיפר בגנותן של ראשונים שנאמר (נחמיה ה, טו) והפחות הראשונים אשר לפני הכבידו על העם ויקחו מהם בלחם ויין אחד כסף שקלים ארבעים וגו\' ואף על דניאל שגדול ממנו סיפר,ומנלן דגדול ממנו דכתיב (דניאל י, ז) וראיתי אני דניאל לבדי את המראה והאנשים אשר היו עמי לא ראו את המראה אבל חרדה גדולה נפלה עליהם ויברחו בהחבא והאנשים אשר היו עמי לא ראו את המראה ומאן נינהו אנשים אמר רבי ירמיה ואיתימא ר\' חייא בר אבא זה חגי זכריה ומלאכי 107a אוכל לחמי הגדיל עלי עקב,אמר רב יהודה אמר רב לעולם אל יביא אדם עצמו לידי נסיון שהרי דוד מלך ישראל הביא עצמו לידי נסיון ונכשל אמר לפניו רבש"ע מפני מה אומרים אלהי אברהם אלהי יצחק ואלהי יעקב ואין אומרים אלהי דוד אמר אינהו מינסו לי ואת לא מינסית לי אמר לפניו רבש"ע בחנני ונסני שנאמר (תהלים כו, ב) בחנני ה\' ונסני וגו\',אמר מינסנא לך ועבידנא מילתא בהדך דלדידהו לא הודעתינהו ואילו אנא קא מודענא לך דמנסינא לך בדבר ערוה מיד (שמואל ב יא, ב) ויהי לעת הערב ויקם דוד מעל משכבו וגו\',אמר רב יהודה שהפך משכבו של לילה למשכבו של יום ונתעלמה ממנו הלכה אבר קטן יש באדם משביעו רעב ומרעיבו שבע,(שמואל ב יא, ב) ויתהלך על גג בית המלך וירא אשה רוחצת מעל הגג והאשה טובת מראה מאד בת שבע הוה קא חייפא רישא תותי חלתא אתא שטן אידמי ליה כציפרתא פתק ביה גירא פתקה לחלתא איגליה וחזייה,מיד (שמואל ב יא, ג) וישלח דוד וידרוש לאשה ויאמר הלא זאת בת שבע בת אליעם אשת אוריה החתי וישלח דוד מלאכים ויקחה ותבא אליו וישכב עמה והיא מתקדשת מטומאתה ותשב אל ביתה והיינו דכתיב (תהלים יז, ג) בחנת לבי פקדת לילה צרפתני בל תמצא זמותי בל יעבר פי אמר איכו זממא נפל בפומיה דמאן דסני לי ולא אמר כי הא מילתא,דרש רבא מאי דכתיב (תהלים יא, א) למנצח לדוד בה\' חסיתי איך תאמרו לנפשי נודי הרכם צפור אמר דוד לפני הקב"ה רבש"ע מחול לי על אותו עון שלא יאמרו הר שבכם צפור נדדתו,דרש רבא מאי דכתיב (תהלים נא, ו) לך לבדך חטאתי והרע בעיניך עשיתי למען תצדק בדברך תזכה בשפטך אמר דוד לפני הקב"ה גליא וידיעא קמך דאי בעיא למכפייה ליצרי הוה כייפינא אלא אמינא דלא לימרו עבדא זכי למריה,דרש רבא מאי דכתיב (תהלים לח, יח) כי אני לצלע נכון ומכאובי נגדי תמיד ראויה היתה בת שבע בת אליעם לדוד מששת ימי בראשית אלא שבאה אליו במכאוב וכן תנא דבי רבי ישמעאל ראויה היתה לדוד בת שבע בת אליעם אלא שאכלה פגה,דרש רבא מאי דכתיב (תהלים לה, טו) ובצלעי שמחו ונאספו נאספו עלי נכים ולא ידעתי קרעו ולא דמו אמר דוד לפני הקב"ה רבש"ע גלוי וידוע לפניך שאם היו קורעין בשרי לא היה דמי שותת,ולא עוד אלא בשעה שהם עוסקין בארבע מיתות ב"ד פוסקין ממשנתן ואומרים לי דוד הבא על אשת איש מיתתו במה אמרתי להם הבא על אשת איש מיתתו בחנק ויש לו חלק לעוה"ב אבל המלבין פני חבירו ברבים אין לו חלק לעולם הבא,אמר רב יהודה אמר רב אפילו בשעת חליו של דוד קיים שמנה עשרה עונות שנאמר (תהלים ו, ז) יגעתי באנחתי אשחה בכל לילה מטתי בדמעתי ערשי אמסה ואמר רב יהודה אמר רב בקש דוד לעבוד ע"ז שנאמר (שמואל ב טו, לב) ויהי דוד בא עד הראש אשר ישתחוה שם לאלהים ואין ראש אלא ע"ז שנאמר (דניאל ב, לב) והוא צלמא רישיה די דהב טב,(שמואל ב טו, לב) והנה לקראתו חושי הארכי קרוע כתנתו ואדמה על ראשו אמר לו לדוד יאמרו מלך שכמותך יעבוד ע"ז אמר לו מלך שכמותי יהרגנו בנו מוטב יעבוד ע"ז ואל יתחלל שם שמים בפרהסיא,אמר מאי טעמא קנסיבת יפת תואר א"ל יפת תואר רחמנא שרייה א"ל לא דרשת סמוכין דסמיך ליה (דברים כא, יח) כי יהיה לאיש בן סורר ומורה כל הנושא יפת תואר יש לו בן סורר ומורה,דרש ר\' דוסתאי דמן בירי למה דוד דומה לסוחר כותי אמר דוד לפני הקב"ה רבש"ע (תהלים יט, יג) שגיאות מי יבין א"ל שביקי לך ומנסתרות נקני שביקי לך גם מזדים חשוך עבדך שביקי לך אל ימשלו בי אז איתם דלא לישתעו בי רבנן שביקי לך,ונקיתי מפשע רב שלא יכתב סרחוני אמר לו א"א ומה יו"ד שנטלתי משרי עומד וצווח כמה שנים עד שבא יהושע והוספתי לו שנאמר (במדבר יג, טז) ויקרא משה להושע בן נון יהושע כל הפרשה כולה עאכ"ו,ונקיתי מפשע רב אמר לפניו רבש"ע מחול לי על אותו עון כולו אמר כבר עתיד שלמה בנך לומר בחכמתו (משלי ו, כז) היחתה איש אש בחיקו ובגדיו לא תשרפנה אם יהלך איש על הגחלים ורגליו לא תכוינה כן הבא על אשת רעהו לא ינקה כל הנוגע בה א"ל כל הכי נטרד ההוא גברא א"ל קבל עליך יסורין קבל עליו,אמר רב יהודה אמר רב ששה חדשים נצטרע דוד ונסתלקה הימנו שכינה ופירשו ממנו סנהדרין נצטרע דכתיב (תהלים נא, ט) תחטאני באזוב ואטהר תכבסני ומשלג אלבין נסתלקה הימנו שכינה דכתיב (תהלים נא, יד) השיבה לי ששון ישעך ורוח נדיבה תסמכני ופרשו ממנו סנהדרין דכתי\' (תהלים קיט, עט) ישובו לי יראיך וגו\' ששה חדשים מנלן דכתי\' (מלכים א ב, יא) והימים אשר מלך דוד על ישראל ארבעים שנה'' None | 93b Rather, he gave her six se’a.,The Gemara asks: And is it the typical manner of a woman to take a heavy burden of six se’a of barley? Rather, Boaz alluded to Ruth that six descendants are destined to emerge from her who would each be blessed with six blessings, and these are they: David, and the Messiah, Daniel, Haiah, Mishael, and Azariah. The Gemara elaborates: David was blessed with six virtues, as it is written: “And one of the servants answered and said: Behold, I have seen a son of Yishai of the house of Bethlehem who knows to play, and is a fine warrior, and a man of war, and prudent in speech, and a comely man, and the Lord is with him” (I\xa0Samuel 16:18).,Rav Yehuda says that Rav says: Doeg the Edomite, one of Saul’s servants, stated this entire verse only as malicious speech, in an attempt to incite Saul to be jealous of David. “Who knows how to play” means that he knows how to ask complex and germane questions about Torah matters. “A fine warrior” means that he knows how to answer questions raised with regard to matters of Torah. “A man of war,” means that he knows to negotiate his way in the battle to understand the Torah. “A comely man” is one who displays understanding in facets of halakha and explains it well. “And prudent in speech davar” means that he infers one matter davar from another matter. “And the Lord is with him” means that the halakha is ruled in accordance with his opinion in every area of halakha.,The Gemara relates: In response to all of these virtues listed in praise of David, Saul said to his servants: My son Jonathan is his equal. Once Doeg said to Saul: “And the Lord is with him,” meaning that the halakha is ruled in accordance with his opinion in every area of halakha, a matter that did not apply even to Saul himself, he was offended and grew jealous of David. As with regard to Saul it is written: “And wherever he turned he put them to the worse” (I\xa0Samuel 14:47), and with regard to David it is written: And wherever he turns he does prosper. Although the verse about Saul is referring to his victories and his prominence in Torah, he was not privileged to have all of his conclusions accepted as halakha.,The Gemara asks: From where do we derive that it was Doeg who listed the virtues in this verse? The Gemara answers that it is written here: “And one eḥad of the servants answered,” meaning the most notable meyuḥad of the servants. And it is written there: “And a certain man of the servants of Saul was there that day, detained before the Lord, and his name was Doeg the Edomite, the chief of the herdsmen that belonged to Saul” (I\xa0Samuel 21:8).,The Messiah was blessed with six virtues, as it is written: “And the spirit of the Lord shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the Lord” (Isaiah 11:2); and it is written: “And his delight vahariḥo shall be the fear of the Lord, and he shall neither judge after the sight of his eyes, nor decide after the hearing of his ears” (Isaiah 11:3).,Rabbi Alexandri says that the term hariḥo teaches that God burdened the Messiah with mitzvot and afflictions like millstones reiḥayim. Rava says that hariḥo teaches that the Messiah will smell demoraḥ and then judge on that basis, sensing who is right, as it is written: “And he shall neither judge after the sight of lemareh his eyes, nor decide after the hearing of his ears; and with righteousness shall he judge the poor, and decide equity for the meek of the earth” (Isaiah 11:3–4).,The Gemara relates: Bar Koziva, i.e., bar Kokheva, ruled for two and a half years. He said to the Sages: I am the Messiah. They said to him: With regard to the Messiah it is written that he is able to smell and judge, so let us see ourselves whether he, bar Kokheva, is able to smell and judge. Once they saw that he was not able to smell and judge, the gentiles killed him.,Six virtues were ascribed to Daniel, Haiah, Mishael, and Azariah, as it is written in their regard: “Youths in whom was found no blemish, and well favored, and skillful in all wisdom, and discerning in knowledge, and perceptive in understanding, and who had strength in them to stand in the king’s palace, and whom they might teach the learning and the tongue of the Chaldeans” (Daniel 1:4).,The Gemara asks: What is the meaning of the phrase “in whom was found no blemish”? Rabbi Ḥama bar Ḥanina says: Even a scratch like the wound that remains after bloodletting was not found in them. What is the meaning of the phrase “and who had strength in them to stand in the king’s place”? What strength is needed to do so? Rabbi Ḥama, son of Rabbi Ḥanina, says: This teaches that they would force themselves to refrain from laughter, and from conversation, and from sleep, and would restrain themselves when they felt the urge to relieve themselves via their orifices, due to fear of the monarchy.,§ The Gemara explores more of their attributes. The verse states: “Now among these were, of the descendants of Judah: Daniel, Haiah, Mishael, and Azariah” (Daniel 1:6). Rabbi Eliezer says: They were all of the descendants of Judah. And Rabbi Shmuel bar Naḥmani says: Daniel was of the descendants of Judah, and Haiah, Mishael, and Azariah were descendants of other tribes.,Isaiah prophesied to Hezekiah: “And of your sons that shall issue from you, they shall be taken away; and they shall be officers sarisim in the palace of the king of Babylonia” (Isaiah 39:7). The Gemara asks: What is the meaning of sarisim? Rav says: It means literally eunuchs, whom the Babylonians castrated to render them suitable for employment in all aspects of the king’s service. And Rabbi Ḥanina says: It means that idol worship was emasculated during their lifetime, as it became clear to all that it lacks substance.,The Gemara asks: Granted, according to the one who says that idol worship was emasculated during their lifetime, that is as it is written: “And they have no hurt” (Daniel 3:25), indicating that the bodies of Haiah, Mishael, and Azariah were intact and they were not castrated. But according to the one who says that they were literally eunuchs, what is the meaning of the phrase “And they have no hurt”? The Gemara answers: It means they had no hurt from the fire of the furnace, not that their bodies were completely intact. The Gemara asks: But isn’t it already written: “Nor had the odor of fire passed over them” (Daniel 3:27)? There was no need to repeat that they were unaffected by the fire. The Gemara answers: This means that there was neither hurt from the fire nor harm from the odor of the fire.,The Gemara asks: Granted, according to the one who says that idol worship was emasculated during their lifetime, that is as it is written: “For so says the Lord to the sarisim who observe My Shabbatot, and choose what pleases Me, and keep My covet” (Isaiah 56:4). This verse calls them sarisim due to their miraculous deliverance from the furnace. But according to the one who says that they were literally eunuchs, would the verse speak in denigration of the righteous? Would the verse identify Haiah, Mishael, and Azariah by their blemish rather than by their names? The Gemara answers: According to the one who says that they were literally eunuchs, both this, the physical imperfection, and that, the fact that idol worship was emasculated during their lifetime, were true concerning them.,The Gemara asks from another perspective: Granted, according to the one who says that they were literally eunuchs, that is as it is written in the next verse: “And to them I will give in My house and within My walls a memorial better than sons and daughters: I will give him an everlasting name, that shall not be excised” (Isaiah 56:5). But according to the one who says that idol worship was emasculated during their lifetime, what is the meaning of the phrase “better than sons and daughters”? Rav Naḥman bar Yitzḥak says: It is consolation that concerning children that they already had and who died, that they would also be memorialized. The Gemara asks: What is the meaning of the phrase “an everlasting name that shall not be excised”? Rabbi Tanḥum says that bar Kappara taught in Tzippori: This is referring to the book of Daniel, which is called by his name.,§ Apropos books of the Bible named for a prominent person, the Gemara asks: Now with regard to all the matters of the book of Ezra, Nehemiah, son of Hacaliah, said them and wrote most of them; and with regard to Nehemiah, son of Hacaliah, what is the reason that a book was not called by his name? Over the course of many generations, extending many years after the talmudic period, the book that is today named for Nehemiah was not a separate book and was included in the book of Ezra. Rabbi Yirmeya bar Abba says: The book was not named for Nehemiah because he took credit for himself and boasted about his good deeds, as it is stated: “Remember me, God, for good” (Nehemiah 13:31). The Gemara asks: Is that a shortcoming? King David also said: “Remember me, Lord, when You show favor to Your people; visit me with Your salvation” (Psalms 106:4). The Gemara answers: David was asking for compassion and formulated his words as a prayer. Nehemiah stated them as a fact and a demand.,Rav Yosef says: Nehemiah was punished because he spoke in denigration of his predecessors, as it is stated: “But the former governors who were before me placed burdens upon the people, and took from them for bread and wine beyond forty shekels of silver; even their servants ruled over the people; but I did not do so, due to the fear of God” (Nehemiah 5:15). And he related these disparaging statements even about Daniel, who was greater than he was.,The Gemara asks: From where do we derive that Daniel was greater than he was? The Gemara answers: It is derived from a verse, as it is written: “And I, Daniel, alone saw the vision, and the men who were with me did not see the vision; but a great trembling fell upon them, and they fled to hide” (Daniel 10:7). The Gemara asks: “And the men who were with me did not see the vision”; and who were these men? Rabbi Yirmeya, and some say Rabbi Ḥiyya bar Abba, says: That is referring to Haggai, Zechariah, and Malachi, who were with him and did not see. Evidently, Daniel was greater than these prophets, and all the more so was he greater than Nehemiah, who was never privileged to prophesy. 107a who did eat of my bread, has lifted his heel against me” (Psalms 41:10). Bread is a metaphor for Torah knowledge.,§ Apropos Ahithophel, the Gemara relates the events that led to his death. Rav Yehuda says that Rav says: A person should never bring himself to undergo an ordeal, as David, king of Israel, brought himself to undergo an ordeal and failed. David said before God: Master of the Universe, for what reason does one say in prayer: God of Abraham, God of Isaac, and God of Jacob, and one does not say: God of David? God said to David: They have undergone ordeals before Me, and you have not undergone an ordeal before Me. David said before Him: Examine me and subject me to an ordeal, as it is stated: “Examine me, Lord, and subject me to an ordeal; try my kidneys and my heart” (Psalms 26:2).,God said to him: I will subject you to an ordeal, and I will perform a matter for you that I did not perform for the Patriarchs, as for them, I did not inform them of the nature of the ordeal, while I am informing you that I will subject you to an ordeal involving a matter of a married woman, with whom relations are forbidden. Immediately, it is written: “And it came to pass one evening that David rose from his bed” (II\xa0Samuel 11:2).,Rav Yehuda says: Once David heard the nature of his ordeal, he sought to prevent himself from experiencing lust. He transformed his nighttime bed into his daytime bed, i.e., he engaged in intercourse with his wives during the day, in an attempt to quell his lust. But a halakha, i.e., a Torah statement, escaped him: There is a small limb in man that he employs in sexual intercourse. If he starves the limb, and does not overindulge, it is satiated; but if he satiates the limb and overindulges in sexual intercourse, it is starving, and desires more. Therefore, his plan had the opposite effect.,The verse states: “And he walked upon the roof of the king’s house; from the roof he saw a woman bathing, and the woman was very fair to look upon” (II\xa0Samuel 11:2). Bathsheba was shampooing her head behind a beehive, which concealed her from sight. Satan came and appeared to David as a bird. David shot an arrow at the bird, the arrow severed the beehive, Bathsheba was exposed, and David saw her.,Immediately, it is written: “And David sent and inquired after the woman. And one said: Is not this Bathsheba, daughter of Eliam, the wife of Uriah the Hittite? And David sent messengers, and took her, and she came to him, and he lay with her, for she was purified from her impurity, and then she returned to her house” (II\xa0Samuel 11:3–4). And that is the meaning of that which is written: “You have proved my heart; You have visited me in the night: You have tried me, but You find nothing; let no presumptuous thought pass my lips” (Psalms 17:3). David said: Oh, that a muzzle would have fallen upon the mouth of the one who hates me, a euphemism for his own mouth, and I would not have said anything like that and I would have withstood the ordeal.,Rava taught: What is the meaning of that which is written: “To the leader, of David. In the Lord I put my trust; how can you say to my soul: Flee like a bird to your mountain” (Psalms 11:1)? David said before the Holy One, Blessed be He: Master of the Universe, pardon me for that sin with Bathsheba so that the wicked people will not say: The mountain that is among you, i.e., the luminary of the generation, David, was driven from the world due to a bird that led to his transgression.,Rava taught: What is the meaning of that which is written: “Against You, only You, have I sinned, and done what is evil in Your eyes; that You are justified when You speak, and right when You judge” (Psalms 51:6)? David said before the Holy One, Blessed be He: It is revealed and known before You that if I sought to suppress my evil inclination, I would have suppressed it; but I said: I will sin, so that they will not say a servant overcame his master and withstood the ordeal even though God said that he would not.,Rava taught: What is the meaning of that which is written: “For I am ready to stumble letzela and my pain is always before me” (Psalms 38:18)? Bathsheba, daughter of Eliam, was designated as fit for David from the six days of Creation. Rava interprets that the term letzela is referring to Eve, who was taken from the side tzela of Adam, the first man, and explains that she was destined for him, just as Eve was destined for Adam. But she came to him through pain. And likewise, the school of Rabbi Yishmael taught: Bathsheba, daughter of Eliam, was designated as fit for David, but he partook of her unripe, before the appointed time. David would have ultimately married her in a permitted manner after the death of Uriah.,Rava taught: What is the meaning of that which is written: “And when I limped they rejoiced and gathered, the wretched gather themselves together against me, and those whom I know not; they tore and did not cease dammu” (Psalms 35:15)? David said before the Holy One, Blessed be He: Master of the Universe. It is revealed and known before you that if my enemies were to tear my flesh, my blood dami would not flow to the ground, due to excessive fasting (see II\xa0Samuel 12:16–17).,David continued: Moreover, my enemies torment me to the extent that at the time when they are engaged in the public study of the halakhot of the four court-imposed death penalties they interrupt their study and say to me: David, concerning one who engages in intercourse with a married woman, his death is effected with what form of execution? And I said to them: Concerning one who engages in intercourse with a married woman before witnesses and with forewarning, his death is by strangulation, and he has a share in the World-to-Come. But one who humiliates another before the multitudes has no share in the World-to-Come. The transgression of those who humiliated David is clearly more severe than the transgression of David himself.,Rav Yehuda says that Rav says: Even during the time of his illness he fulfilled the mitzva of conjugal rights for eighteen wives, as it is stated: “I am weary with my groaning; every night I speak in my bed; I melt away my couch with tears” (Psalms 6:7). Even when he was weary and groaning he still spoke in his bed, a euphemism for sexual intercourse. And Rav Yehuda says that Rav says: David sought to engage in idol worship during Absalom’s coup, as it is stated: “And it came to pass when David was at the top rosh of the ascent, where he would bow to God” (II\xa0Samuel 15:32), and rosh means nothing other than idol worship, as it is stated: “As for that image, its head reishei was of fine gold” (Daniel 2:32).,It is written: “Behold Hushai the Archite came to meet him with his coat rent and earth upon his head” (II\xa0Samuel 15:32). Hushai said to David: Shall they say a king like you will engage in idol worship? David said to him: Is it preferable that they say with regard to a king like me, known to be righteous, that his son will kill him? David continued, referring to himself in third person: It is preferable that he shall engage in idol worship and the name of Heaven shall not be desecrated in public through the murder of a righteous king in this manner.,Hushai said to him: What is the reason that you married a beautiful woman, the mother of Absalom? David said to him: With regard to a beautiful woman, the Merciful One permitted marrying her. Hushai said to him: But you did not interpret the juxtaposed verses, as juxtaposed to the portion of the beautiful woman is the portion beginning: “If a man has a stubborn and rebellious son” (Deuteronomy 21:18). From that juxtaposition it is derived: Anyone who marries a beautiful woman has a stubborn and rebellious son. Therefore, even if Absalom kills you, there will be no desecration of God’s name, as the people will attribute his actions to his mother.,Rabbi Dostai from Biri taught: To what is David comparable? He is comparable to a Samaritan merchant, who incrementally lowers the price until the buyer agrees to purchase the merchandise. David said before the Holy One, Blessed be He: Master of the Universe: “Who can discern his errors” (Psalms 19:13), i.e., forgive me for the unwitting sins that I committed. God said to him: They are forgiven for you. David asked more: “Cleanse me from hidden faults” (Psalms 19:13), i.e., pardon me for transgressions that I committed in private, even if I performed them intentionally. God said to him: They are forgiven for you. David requested: “Keep back your servant also from intentional sins” (Psalms 19:14). God said to him: They are forgiven for you. David requested: “Let them not have dominion over me, then I shall be faultless” (Psalms 19:14), and I further request that the Sages will not speak of me and condemn me. God said to him: They are forgiven for you.,David requested: “And I shall be clear from great transgression” (Psalms 19:14), meaning that my transgression with Bathsheba and Uriah will not be written in the Bible. God said to him: That is impossible. And just as the letter yod that I removed from the name of Sarai, wife of Abraham, when I changed her name to Sarah, was standing and screaming several years over its omission from the Bible until Joshua came and I added the yod to his name, as it is stated: “And Moses called Hosea, son of Nun, Joshua Yehoshua” (Numbers 13:16); the entire portion of your transgression, which is fit to be included in the Bible, all the more so it cannot be omitted.,The verse states: “And I shall be clear from great transgression” (Psalms 19:14). David said before God: Master of the Universe, pardon me for that entire sin. God said to him: Your son Solomon is already destined to say with his wisdom: “Can a man take fire in his lap and his garments not be burned? Can one walk on hot coals and his feet not be scorched? So too one who lies with his neighbor’s wife; anyone who touches her shall not go unpunished” (Proverbs 6:27–29). David said to Him: Will that man, David, be expelled for that entire transgression, with no remedy? God said to David: Accept upon yourself afflictions, and that will atone for your sins. He accepted afflictions upon himself.,Rav Yehuda says that Rav says: For six months David was afflicted with leprosy and the Divine Presence abandoned him and the members of the Sanhedrin dissociated themselves from him. He was afflicted with leprosy, as it is stated: “Purge me with hyssop and I shall be clean; wash me, and I shall be whiter than snow” (Psalms 51:9), indicating that he required purification like a leper. The Divine Presence abandoned him, as it is stated: “Restore me to joy of Your salvation; and uphold me with a willing spirit” (Psalms 51:14). And the members of the Sanhedrin dissociated themselves from him, as it is stated: “Let those who fear You turn to me, and those who have known Your testimonies” (Psalms 119:79). From where do we derive that this lasted for six months? It is derived as it is written: “And the days that David reigned over Israel were forty years;'' None |
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69. Babylonian Talmud, Shabbat, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Babylonian rabbis, sages, forms of address used by • Babylonian rabbis, sages, increasing influence of Palestinian traditions • Babylonian rabbis, sages, preference for formal framework • Palestinian rabbis, sages, forms of address used by • Palestinian rabbis, sages, increasing influence in Babylonia • Palestinian rabbis, sages, marriage ties with non-rabbinic Jews • Palestinian rabbis, sages, preference for informality • Palestinian rabbis, sages, teaching undertaken in house of am haaretz • Palestinian rabbis, sages, tendency to seek contact with Non Rabbis • Rabbanite sages, Mishnah • Rabbanite sages, Talmud • Rabbis (sages) • Sage • Sages, the • Samuel (Babylonian sage) • sages, and wars of Torah • sages, violence of
Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 99, 101; Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 563; Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 37, 38, 39; Levine (2005), The Ancient Synagogue, The First Thousand Years, 290; Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 129, 136; Rubenstein (2003), The Culture of the Babylonian Talmud. 61; Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 58, 60
| 30b כל יומא דשבתא הוה יתיב וגריס כולי יומא ההוא יומא דבעי למינח נפשיה קם מלאך המות קמיה ולא יכיל ליה דלא הוה פסק פומיה מגירסא אמר מאי אעביד ליה הוה ליה בוסתנא אחורי ביתיה אתא מלאך המות סליק ובחיש באילני נפק למיחזי הוה סליק בדרגא איפחית דרגא מתותיה אישתיק ונח נפשיה,שלח שלמה לבי מדרשא אבא מת ומוטל בחמה וכלבים של בית אבא רעבים מה אעשה שלחו ליה חתוך נבלה והנח לפני הכלבים ואביך הנח עליו ככר או תינוק וטלטלו ולא יפה אמר שלמה (קהלת ט, ד) כי לכלב חי הוא טוב מן האריה המת ולענין שאילה דשאילנא קדמיכון נר קרויה נר ונשמתו של אדם קרויה נר מוטב תכבה נר של בשר ודם מפני נרו של הקב"ה:,אמר רב יהודה בריה דרב שמואל בר שילת משמיה דרב בקשו חכמים לגנוז ספר קהלת מפני שדבריו סותרין זה את זה ומפני מה לא גנזוהו מפני שתחילתו דברי תורה וסופו דברי תורה תחילתו דברי תורה דכתיב (קהלת א, ג) מה יתרון לאדם בכל עמלו שיעמול תחת השמש ואמרי דבי ר\' ינאי תחת השמש הוא דאין לו קודם שמש יש לו סופו דברי תורה דכתיב (קהלת יב, יג) סוף דבר הכל נשמע את האלהים ירא ואת מצותיו שמור כי זה כל האדם מאי כי זה כל האדם אמר רבי (אליעזר) כל העולם כולו לא נברא אלא בשביל זה ר\' אבא בר כהנא אמר שקול זה כנגד כל העולם כולו שמעון בן עזאי אומר ואמרי לה שמעון בן זומא אומר לא נברא כל העולם כולו אלא לצוות לזה,ומאי דבריו סותרין זה את זה כתיב (קהלת ז, ג) טוב כעס משחוק וכתיב (קהלת ב, ב) לשחוק אמרתי מהלל כתיב (קהלת ח, טו) ושבחתי אני את השמחה וכתיב (קהלת ב, ב) ולשמחה מה זה עושה לא קשיא טוב כעס משחוק טוב כעס שכועס הקב"ה על הצדיקים בעוה"ז משחוק שמשחק הקב"ה על הרשעים בעולם הזה ולשחוק אמרתי מהלל זה שחוק שמשחק הקב"ה עם הצדיקים בעולם הבא,ושבחתי אני את השמחה שמחה של מצוה ולשמחה מה זה עושה זו שמחה שאינה של מצוה ללמדך שאין שכינה שורה לא מתוך עצבות ולא מתוך עצלות ולא מתוך שחוק ולא מתוך קלות ראש ולא מתוך שיחה ולא מתוך דברים בטלים אלא מתוך דבר שמחה של מצוה שנאמר (מלכים ב ג, טו) ועתה קחו לי מנגן והיה כנגן המנגן ותהי עליו יד ה\' אמר רב יהודה וכן לדבר הלכה אמר רבא וכן לחלום טוב,איני והאמר רב גידל אמר רב כל תלמיד חכם שיושב לפני רבו ואין שפתותיו נוטפות מר תכוינה שנאמר (שיר השירים ה, יג) שפתותיו שושנים נוטפות מור עובר אל תקרי מור עובר אלא מר עובר אל תקרי שושנים אלא ששונים לא קשיא הא ברבה והא בתלמיד ואיבעית אימא הא והא ברבה ולא קשיא הא מקמי דלפתח הא לבתר דפתח כי הא דרבה מקמי דפתח להו לרבנן אמר מילתא דבדיחותא ובדחי רבנן לסוף יתיב באימתא ופתח בשמעתא,ואף ספר משלי בקשו לגנוז שהיו דבריו סותרין זה את זה ומפני מה לא גנזוהו אמרי ספר קהלת לאו עיינינן ואשכחינן טעמא הכא נמי ליעיינן ומאי דבריו סותרים זה את זה כתיב (משלי כו, ד) אל תען כסיל כאולתו וכתיב (משלי כו, ה) ענה כסיל כאולתו לא קשיא הא בדברי תורה הא במילי דעלמא,כי הא דההוא דאתא לקמיה דרבי אמר ליה אשתך אשתי ובניך בני אמר ליה רצונך שתשתה כוס של יין שתה ופקע ההוא דאתא לקמיה דרבי חייא אמר ליה אמך אשתי ואתה בני אמר ליה רצונך שתשתה כוס של יין שתה ופקע אמר רבי חייא אהניא ליה צלותיה לרבי דלא לשווייה בני ממזירי דרבי כי הוה מצלי אמר יהי רצון מלפניך ה\' אלהינו שתצילני היום מעזי. פנים ומעזות פנים,בדברי תורה מאי היא כי הא דיתיב רבן גמליאל וקא דריש עתידה אשה שתלד בכל יום שנאמר (ירמיהו לא, ח) הרה ויולדת יחדיו ליגלג עליו אותו תלמיד אמר אין כל חדש תחת השמש א"ל בא ואראך דוגמתן בעוה"ז נפק אחוי ליה תרנגולת,ותו יתיב רבן גמליאל וקא דריש עתידים אילנות שמוציאין פירות בכל יום שנאמר (יחזקאל יז, כג) ונשא ענף ועשה פרי מה ענף בכל יום אף פרי בכל יום ליגלג עליו אותו תלמיד אמר והכתיב אין כל חדש תחת השמש א"ל בא ואראך דוגמתם בעולם הזה נפק אחוי ליה צלף,ותו יתיב רבן גמליאל וקא דריש עתידה ארץ ישראל שתוציא גלוסקאות וכלי מילת שנאמר (תהלים עב, טז) יהי פסת בר בארץ ליגלג עליו אותו תלמיד ואמר אין כל חדש תחת השמש אמר ליה בא ואראך דוגמתן בעולם הזה נפק אחוי ליה כמיהין ופטריות ואכלי מילת נברא בר קורא:,. ת"ר לעולם יהא אדם ענוותן כהלל ואל יהא קפדן כשמאי מעשה בשני בני אדם 114a מניין לשנוי בגדים מן התורה שנא\' (ויקרא ו, ד) ופשט את בגדיו ולבש בגדים אחרים ותנא דבי רבי ישמעאל לימדך תורה דרך ארץ בגדים שבישל בהן קדירה לרבו אל ימזוג בהן כוס לרבו,אמר רבי חייא בר אבא אמר רבי יוחנן גנאי הוא לת"ח שיצא במנעלים המטולאים לשוק והא רבי אחא בר חנינא נפיק אמר רבי אחא בריה דרב נחמן בטלאי על גב טלאי,ואמר רבי חייא בר אבא אמר ר\' יוחנן כל תלמיד חכם שנמצא רבב על בגדו חייב מיתה שנאמר (משלי ח, לו) כל משנאי אהבו מות אל תקרי משנאי אלא משניאי רבינא אמר רבד איתמר ולא פליגי הא בגלימא הא בלבושא,ואמר רבי חייא בר אבא אמר ר\' יוחנן מאי דכתיב (ישעיהו כ, ג) כאשר הלך עבדי ישעיהו ערום ויחף ערום בבגדים בלואים ויחף במנעלים המטולאים,תנן התם רבב על המרדע חוצץ רשב"ג אומר עד כאיסר האיטלקי ועל הבגדים מצד אחד אינו חוצץ משני צדדין חוצץ רבי יהודה אומר משום רבי ישמעאל אף מצד אחד חוצץ,בעא מיניה רבי שמעון בן לקיש מר\' חנינא מרדעת מצד אחד או משני צדדין אמר ליה זו לא שמעתי כיוצא בה שמעתי דתנן רבי יוסי אומר של בנאין מצד אחד ושל בור משני צדדין ולא תהא מרדעת חשובה מבגדו של עם הארץ,מאי בנאין אמר רבי יוחנן אלו תלמידי חכמים שעוסקין בבנינו של עולם כל ימיהן ואמר רבי יוחנן איזהו תלמיד חכם שמחזירין לו אבידה בטביעות העין זה המקפיד על חלוקו להופכו ואמר רבי יוחנן איזהו ת"ח שממנין אותו פרנס על הציבור זה ששואלין אותו דבר הלכה בכל מקום ואומר ואפי\' במסכת כלה,ואמר רבי יוחנן איזהו ת"ח שבני עירו מצווין לעשות לו מלאכתו זה שמניח חפצו ועוסק בחפצי שמים והנ"מ למיטרח בריפתיה ואמר רבי יוחנן איזהו תלמיד חכם כל ששואלין אותו הלכה בכל מקום ואומרה למאי נפקא מינה למנוייה פרנס על הציבור אי בחדא מסכתא באתריה אי בכוליה תנויה בריש מתיבתא,ר\' שמעון ב"ל אמר אלו כלים האוליירין הבאין ממדינת הים למימרא דחיורי נינהו והאמר להו רבי ינאי לבניו בני אל תקברוני לא בכלים לבנים ולא בכלים שחורים לבנים שמא לא אזכה ואהיה כחתן בין אבלים שחורים שמא אזכה ואהיה כאבל בין חתנים אלא בכלים האוליירין הבאין ממדינת הים אלמא סומקי נינהו לא קשיא הא בגלימי הא בלבושי:,ר\' ישמעאל אומר מקפלין כו\': ת"ר (במדבר כח, י) עולת שבת בשבתו לימד על חלבי שבת שקריבין ביום הכיפורים יכול אף של יוה"כ בשבת ת"ל בשבתו דברי רבי ישמעאל,ר\' עקיבא אומר עולת שבת בשבתו לימד על חלבי שבת שקרבים ביו"ט יכול אף ביוה"כ ת"ל בשבתו,כשתמצא לומר לדברי רבי ישמעאל נדרים ונדבות קריבין ביו"ט וכי איצטריך קרא ליוה"כ לדברי ר"ע נדרים ונדבות אין קרבין ביו"ט וכי איצטריך קרא למישרא בי"ט אמר ר\' זירא' 119a עבידנא יומא טבא לרבנן אמר רבא תיתי לי דכי אתא צורבא מרבנן לקמאי לדינא לא מזיגנא רישי אבי סדיא כמה דלא מהפיכנא בזכותי\' אמר מר בר רב אשי פסילנא ליה לצורבא מרבנן לדינא מ"ט דחביב עלי כגופאי ואין אדם רואה חובה לעצמו,רבי חנינא מיעטף וקאי אפניא דמעלי שבתא אמר בואו ונצא לקראת שבת המלכה רבי ינאי לביש מאניה מעלי שבת ואמר בואי כלה בואי כלה רבה בר רב הונא איקלע לבי רבה בר רב נחמן קריבו ליה תלת סאוי טחיי א"ל מי הוה ידעיתון דאתינא אמרו ליה מי עדיפת לן מינה,רבי אבא זבן בתליסר אסתירי פשיטי בישרא מתליסר טבחי ומשלים להו אצינורא דדשא ואמר להו אשור הייא אשור הייא ר\' אבהו הוה יתיב אתכתקא דשינא ומושיף נורא רב ענן לביש גונדא דתנא דבי רבי ישמעאל בגדים שבישל בהן קדירה לרבו אל ימזוג בהן כוס לרבו,רב ספרא מחריך רישא רבא מלח שיבוטא רב הונא מדליק שרגי רב פפא גדיל פתילתא רב חסדא פרים סילקא רבה ורב יוסף מצלחי ציבי ר\' זירא מצתת צתותי רב נחמן בר יצחק מכתף ועייל מכתף ונפיק אמר אילו מקלעין לי ר\' אמי ור\' אסי מי לא מכתיפנא קמייהו ואיכא דאמרי ר\' אמי ורבי אסי מכתפי ועיילי מכתפי ונפקי אמרי אילו איקלע לן רבי יוחנן מי לא מכתפינן קמיה,יוסף מוקיר שבי הוה ההוא נכרי בשבבותיה דהוה נפישי נכסיה טובא אמרי ליה כלדאי כולהו נכסי יוסף מוקר שבי אכיל להו אזל זבנינהו לכולהו ניכסי זבן בהו מרגניתא אותבה בסייניה בהדי דקא עבר מברא אפרחיה זיקא שדייה במיא בלעיה כוורא אסקוה אייתוה אפניא דמעלי שבתא אמרי מאן זבין כי השתא אמרי להו זילו אמטיוהו לגבי יוסף מוקר שבי דרגיל דזבין אמטיוה ניהליה זבניה קרעיה אשכח ביה מרגניתא זבניה בתליסר עיליתא דדינרי דדהבא פגע ביה ההוא סבא אמר מאן דיזיף שבתא פרעיה שבתא,בעא מיניה רבי מר\' ישמעאל ברבי יוסי עשירים שבא"י במה הן זוכין א"ל בשביל שמעשרין שנאמר (דברים יד, כב) עשר תעשר עשר בשביל שתתעשר שבבבל במה הן זוכין א"ל בשביל שמכבדין את התורה,ושבשאר ארצות במה הן זוכין א"ל בשביל שמכבדין את השבת דאמר רבי חייא בר אבא פעם אחת נתארחתי אצל בעל הבית בלודקיא והביאו לפניו שלחן של זהב משוי ששה עשר בני אדם ושש עשרה שלשלאות של כסף קבועות בו וקערות וכוסות וקיתוניות וצלוחיות קבועות בו ועליו כל מיני מאכל וכל מיני מגדים ובשמים וכשמניחים אותו אומרים (תהלים כד, א) לה\' הארץ ומלואה וגו\' וכשמסלקין אותו אומרים (תהלים קטו, טז) השמים שמים לה\' והארץ נתן לבני אדם אמרתי לו בני במה זכית לכך אמר לי קצב הייתי ומכל בהמה שהיתה נאה אמרתי זו תהא לשבת אמרתי לו אשריך שזכית וברוך המקום שזיכך לכך,א"ל קיסר לרבי יהושע בן חנניא מפני מה תבשיל של שבת ריחו נודף אמר לו תבלין אחד יש לנו ושבת שמו שאנו מטילין לתוכו וריחו נודף אמר לו תן לנו הימנו אמר לו כל המשמר את השבת מועיל לו ושאינו משמר את השבת אינו מועיל לו,א"ל ריש גלותא לרב המנונא מאי דכתיב (ישעיהו נח, יג) ולקדוש ה\' מכובד א"ל זה יוה"כ שאין בו לא אכילה ולא שתיה אמרה תורה כבדהו בכסות נקיה וכבדתו רב אמר להקדים ושמואל אמר לאחר אמרו ליה בני רב פפא בר אבא לרב פפא כגון אנן דשכיח לן בישרא וחמרא כל יומא במאי נישנייה אמר להו אי רגיליתו לאקדומי אחרוה אי רגיליתו לאחרוה אקדמוה רב ששת בקיטא מותיב להו לרבנן היכא דמטיא שימשא בסיתוא מותיב להו לרבנן היכא דמטיא טולא כי היכי דליקומו הייא ר\' זירא ' None | 30b What did David do? Every Shabbat he would sit and learn all day long to protect himself from the Angel of Death. On that day on which the Angel of Death was supposed to put his soul to rest, the day on which David was supposed to die, the Angel of Death stood before him and was unable to overcome him because his mouth did not pause from study. The Angel of Death said: What shall I do to him? David had a garden bustana behind his house; the Angel of Death came, climbed, and shook the trees. David went out to see. As he climbed the stair, the stair broke beneath him. He was startled and was silent, interrupted his studies for a moment, and died.,Since David died in the garden, Solomon sent the following question to the study hall: Father died and is lying in the sun, and the dogs of father’s house are hungry. There is room for concern lest the dogs come and harm his body. What shall I do? They sent an answer to him: Cut up an animal carcass and place it before the dogs. Since the dogs are hungry, handling the animal carcass to feed them is permitted. And with regard to your father, it is prohibited to move his body directly. Place a loaf of bread or an infant on top of him, and you can move him into the shade due to the bread or the infant. And is it not appropriate what Solomon said: “For a living dog is better than a dead lion.” The ultimate conclusion of this discussion is that life is preferable to death. And now, with regard to the question that I asked before you; Rav Tanḥum spoke modestly, as, actually, they had asked him the question. A lamp is called ner and a person’s soul is also called ner, as it is written: “The spirit of man is the lamp ner of the Lord” (Proverbs 20:27). It is preferable that the lamp of a being of flesh and blood, an actual lamp, will be extinguished in favor of the lamp of the Holy One, Blessed be He, a person’s soul. Therefore, one is permitted to extinguish a flame for the sake of a sick person.,Since contradictions in Ecclesiastes were mentioned, the Gemara cites additional relevant sources. Rav Yehuda, son of Rav Shmuel bar Sheilat, said in the name of Rav: The Sages sought to suppress the book of Ecclesiastes and declare it apocryphal because its statements contradict each other and it is liable to confuse its readers. And why did they not suppress it? Because its beginning consists of matters of Torah and its end consists of matters of Torah. The ostensibly contradictory details are secondary to the essence of the book, which is Torah. The Gemara elaborates: Its beginning consists of matters of Torah, as it is written: “What profit has man of all his labor which he labors under the sun?” (Ecclesiastes 1:3), and the Sages of the school of Rabbi Yannai said: By inference: Under the sun is where man has no profit from his labor; however, before the sun, i.e., when engaged in the study of Torah, which preceded the sun, he does have profit. Its ending consists of matters of Torah, as it is written: “The end of the matter, all having been heard: Fear God, and keep His mitzvot; for this is the whole man” (Ecclesiastes 12:13). With regard to this verse, the Gemara asks: What is the meaning of the phrase: For this is the whole man? Rabbi Eliezer said: The entire world was only created for this person. Rabbi Abba bar Kahana said: This person is equivalent to the entire world. Shimon ben Azzai says and some say that Shimon ben Zoma says: The entire world was only created as companion to this man, so that he will not be alone.,And to the essence of the matter, the Gemara asks: What is the meaning of: Its statements that contradict each other? It is written: “Vexation is better than laughter” (Ecclesiastes 7:3), and it is written: “I said of laughter: It is praiseworthy” (Ecclesiastes 2:2), which is understood to mean that laughter is commendable. Likewise in one verse it is written: “So I commended mirth” (Ecclesiastes 8:15), and in another verse it is written: “And of mirth: What does it accomplish?” (Ecclesiastes 2:2). The Gemara answers: This is not difficult, as the contradiction can be resolved. Vexation is better than laughter means: The vexation of the Holy One, Blessed be He, toward the righteous in this world is preferable to the laughter which the Holy One, Blessed be He, laughs with the wicked in this world by showering them with goodness. I said of laughter: It is praiseworthy, that is the laughter which the Holy One, Blessed be He, laughs with the righteous in the World-to-Come.,Similarly, “So I commended mirth,” that is the joy of a mitzva. “And of mirth: What does it accomplish?” that is joy that is not the joy of a mitzva. The praise of joy mentioned here is to teach you that the Divine Presence rests upon an individual neither from an atmosphere of sadness, nor from an atmosphere of laziness, nor from an atmosphere of laughter, nor from an atmosphere of frivolity, nor from an atmosphere of idle conversation, nor from an atmosphere of idle chatter, but rather from an atmosphere imbued with the joy of a mitzva. As it was stated with regard to Elisha that after he became angry at the king of Israel, his prophetic spirit left him until he requested: “But now bring me a minstrel; and it came to pass, when the minstrel played, that the hand of the Lord came upon him” (II Kings 3:15). Rav Yehuda said: And, so too, one should be joyful before stating a matter of halakha. Rava said: And, so too, one should be joyful before going to sleep in order to have a good dream.,The Gemara asks: Is that so, that one should introduce matters of halakha joyfully? Didn’t Rav Giddel say that Rav said: Any Torah scholar who sits before his teacher and his lips are not dripping with myrrh due to fear of his teacher, those lips shall be burnt, as it is stated: “His lips are as lilies, dripping with flowing myrrh shoshanim notefot mor over” (Song of Songs 5:13)? He interpreted homiletically: Do not read mor over, flowing myrrh; rather, read mar over, flowing bitterness. Likewise, do not read shoshanim, lilies; rather, read sheshonim, that are studying, meaning that lips that are studying Torah must be full of bitterness. The Gemara explains: This is not difficult, there is no contradiction here, as this, where it was taught that one should introduce matters of halakha joyfully, is referring to a rabbi, and that, where it was taught that one must be filled with bitterness, is referring to a student, who must listen to his teacher with trepidation. And if you wish, say instead that this and that are referring to a rabbi, and it is not difficult. This, where it was taught that he must be joyful, is before he begins teaching, whereas that, where it was taught that he must be filled with bitterness and trepidation, is after he already began teaching halakha. That explanation is like that which Rabba did. Before he began teaching halakha to the Sages, he would say something humorous and the Sages would be cheered. Ultimately, he sat in trepidation and began teaching the halakha.,And, the Gemara continues, the Sages sought to suppress the book of Proverbs as well because its statements contradict each other. And why did they not suppress it? They said: In the case of the book of Ecclesiastes, didn’t we analyze it and find an explanation that its statements were not contradictory? Here too, let us analyze it. And what is the meaning of: Its statements contradict each other? On the one hand, it is written: “Answer not a fool according to his folly, lest you also be like him” (Proverbs 26:4), and on the other hand, it is written: “Answer a fool according to his folly, lest he be wise in his own eyes” (Proverbs 26:5). The Gemara resolves this apparent contradiction: This is not difficult, as this, where one should answer a fool, is referring to a case where the fool is making claims about Torah matters; whereas that, where one should not answer him, is referring to a case where the fool is making claims about mundane matters.,The Gemara relates how Sages conducted themselves in both of those circumstances. As in the case of that man who came before Rabbi Yehuda HaNasi and said to him: Your wife is my wife and your children are my children, Rabbi Yehuda HaNasi said to him: Would you like to drink a cup of wine? He drank and burst and died. Similarly, the Gemara relates: There was that man who came before Rabbi Ḥiyya and said to him: Your mother is my wife, and you are my son. He said to him: Would you like to drink a cup of wine? He drank and burst and died. Rabbi Ḥiyya said with regard to the incident involving Rabbi Yehuda HaNasi: Rabbi Yehuda HaNasi’s prayer that his children will not be rendered mamzerim, children of illicit relations, was effective for him. As when Rabbi Yehuda HaNasi would pray, he said after his prayer: May it be Your will, O Lord, my God, that You will deliver me today from impudent people and from insolence. Insolence, in this case, refers to mamzerut. It was due to his prayer that that man burst and was unsuccessful in disparaging Rabbi Yehuda HaNasi’s children.,In matters of Torah, what is the case with regard to which the verse said that one should respond to a fool’s folly? As in the case where Rabban Gamliel was sitting and he interpreted a verse homiletically: In the future, in the World-to-Come, a woman will give birth every day, as it says: “The woman with child and her that gives birth together” (Jeremiah 31:7), explaining that birth will occur on the same day as conception. A certain student scoffed at him and said: That cannot be, as it has already been stated: “There is nothing new under the sun” (Ecclesiastes 1:9). Rabban Gamliel said to him: Come and I will show you an example of this in this world. He took him outside and showed him a chicken that lays eggs every day.,And furthermore: Rabban Gamliel sat and interpreted a verse homiletically: In the future, in the World-to-Come, trees will produce fruits every day, as it is stated: “And it shall bring forth branches and bear fruit” (Ezekiel 17:23); just as a branch grows every day, so too, fruit will be produced every day. A certain student scoffed at him and said: Isn’t it written: There is nothing new under the sun? He said to him: Come and I will show you an example of this in this world. He went outside and showed him a caper bush, part of which is edible during each season of the year.,And furthermore: Rabban Gamliel sat and interpreted a verse homiletically: In the future, the World-to-Come, Eretz Yisrael will produce cakes and fine wool garments that will grow in the ground, as it is stated: “Let abundant grain be in the land.” A certain student scoffed at him and said: There is nothing new under the sun. He said to him: Come and I will show you an example in this world. He went outside and showed him truffles and mushrooms, which emerge from the earth over the course of a single night and are shaped like a loaf of bread. And with regard to wool garments, he showed him the covering of a heart of palm, a young palm branch, which is wrapped in a thin net-like covering.,Since the Gemara discussed the forbearance of Sages, who remain silent in the face of nonsensical comments, it cites additional relevant examples. The Sages taught in a baraita: A person should always be patient like Hillel and not impatient like Shammai. The Gemara related: There was an incident involving two people 114a From where is it derived that changing clothes is a display of honor? As it is stated: “And he will remove his garments and will don other garments, and he will bring the ashes outside of the camp to a pure location” (Leviticus 6:4). The school of Rabbi Yishmael taught: The Torah taught you etiquette. The clothes in which one prepared food for his master, one does not wear to pour his master wine. Since cooking makes one’s clothes dirty, he should wear fresh clothes when serving his master.,Rabbi Ḥiyya bar Abba said that Rabbi Yoḥa said: It is disgraceful for a Torah scholar to go out to the marketplace in patched shoes. The Gemara asks: Didn’t Rabbi Aḥa bar Ḥanina go out in patched shoes? Rabbi Aḥa, son of Rav Naḥman, said: They only prohibited patched shoes if there is a patch upon a patch.,And Rabbi Ḥiyya bar Abba said that Rabbi Yoḥa said: A Torah scholar on whose clothes a fat stain is found is liable to receive the death penalty, as it is stated: “All those who hate me love death” (Proverbs 8:36), and the Sages said: Do not read: Those who hate me mesanai. Rather, read: Those who cause me to be hated masniai. Those who cause people to hate the Torah by creating the impression that those who study Torah are unclean deserve the death penalty. Ravina said: A fat stain revav was not stated, but rather a bloodstain revad was stated (Rabbeinu Ḥael), which is a greater disgrace. The Gemara adds: They did not disagree over the halakha. Rather, the dispute is whether that which we learned concerning stains on a Torah scholar’s clothes refers to an overgarment that people wear over the rest of their clothes, while that which we learned with regard to a bloodstain refers to an undergarment, where a bloodstain is disgraceful but other types of spots are not.,And similarly, Rabbi Ḥiyya bar Abba said that Rabbi Yoḥa said: That which is written: “As My servant Isaiah went naked and barefoot for three years” (Isaiah 20:3), is not to be understood literally. Rather, naked means that he wore tattered clothing, and barefoot means that he walked with patched shoes.,We learned in a mishna there: A fat stain on a donkey’s saddle interposes, i.e., if the saddle becomes impure, its immersion in a ritual bath is invalid unless the stain is removed. Rabban Shimon ben Gamliel says: A stain interposes only when it is as large as an Italian issar but not smaller. And if there were a fat stain on clothing on one side, it does not interpose, but if the stain is on both sides it interposes. Rabbi Yehuda says in the name of Rabbi Yishmael: It interposes even on one side.,Rabbi Shimon ben Lakish raised a dilemma before Rabbi Ḥanina: Is a stain on a saddle an interposition even if it is on just one side, or only if it is on both sides? Rabbi Ḥanina said to him: That, I did not hear explicitly. However, I heard something similar to it. As we learned in that same mishna that Rabbi Yosei says: A garment belonging to builders banna’in is considered to have an interposition if it has a stain on one side, and that of an ignoramus, who is not meticulous, is considered to have an interposition when the stain is on both sides. And certainly a donkey’s saddle cannot be more important than the garment of an am ha’aretz.,The Gemara asks: Who are the builders mentioned here? Rabbi Yoḥa said: These are Torah scholars, who are engaged in building the world all of their days. And with regard to this, Rabbi Yoḥa said: Who is a Torah scholar of whom the Sages said that one must return a lost object to him based on visual identification, even if he does not provide an identifying sign for it? That is one who makes sure his upper undergarment is turned inward so that the uneven stitching is not visible. This means that he conducts himself like a Torah scholar in all his ways, even in matters of cleanliness and order (Maharsha). On a related note, the Gemara adds that which Rabbi Yoḥa said: Who is a Torah scholar who may be appointed as a leader of the community? This is one who is asked about matters of halakha on any topic and he is able to answer, and even if he were asked about tractate Kalla, a tractate that few have mastered.,And Rabbi Yoḥa said: Who is the Torah scholar for whom the inhabitants of his city are commanded to perform his labor for him? This is one who sets his own matters aside and engages in matters of Heaven. It is therefore fitting for the community to support him. And that applies only to exerting themselves to provide him with his bread, as it is appropriate that they sustain him. And Rabbi Yoḥa said: Who is included in the category of a Torah scholar? Anyone who is asked about the halakha with regard to any topic and is able to state it. And they say: What are the practical consequences of this question? It is to appoint him a leader of the community. If he is an expert in a single tractate, they appoint him as a leader in his place; if he is an expert in all of his learning, they appoint him as the head of the yeshiva.,Rabbi Shimon ben Lakish said: These garments of the banna’in mentioned in the mishna are the clothes of the bath attendants ulairin that come from a country overseas, on which stains are apparent, and these men are meticulous about their cleanliness. The Gemara asks: Is that to say that these are white garments? Didn’t Rabbi Yannai say to his sons: My sons, do not bury me in white garments nor in black garments. Not in white, lest I not be acquitted in judgment, and I will be among the wicked like a groom among mourners. And not in black, lest I be acquitted in judgment, and I will be among the righteous like a mourner among grooms. Rather, bury me in the clothes of the bath attendants who come from a country overseas, which are neither black nor white. Apparently, these clothes of the bath attendants are red. The Gemara answers: This is not difficult, as a distinction can be made. When Rabbi Yannai indicates that they are red, that is referring to overgarments; the statement of Rabbi Shimon ben Lakish that indicated that they are white, that is referring to undergarments.,We learned in the mishna that Rabbi Yishmael says: One may fold clothes and make beds on Yom Kippur for Shabbat if Yom Kippur occurs on Friday, and the fats of the sacrifices that were brought on Shabbat were offered on Yom Kippur that occurs on Sunday. The verse “The burnt-offering of Shabbat on its Shabbat, besides the daily offering and its libation” (Numbers 28:10) taught, with regard to the fats of Shabbat, that they are offered on Yom Kippur, because Yom Kippur is also called Shabbat, and the verse indicates that the Shabbat offering is offered on another Shabbat. I might have thought even the fats from Yom Kippur offerings could be sacrificed on Shabbat; therefore, the verse states “on its Shabbat” to specify that it is not so; this is the statement of Rabbi Yishmael.,Rabbi Akiva says that when the verse says: “The burnt-offering of Shabbat on its Shabbat,” it teaches that the fats of Shabbat are offered on a Festival that occurs on the following day. I might have thought that they could even be offered on Yom Kippur that occurred on the day after Shabbat. Therefore, the verse states “on its Shabbat” and not on another one.,When you analyze the matter you will find that you can say that, in accordance with the statement of Rabbi Yishmael, vows and free-will offerings are offered on a Festival. If sacrifices that fulfill vows can be postponed to a weekday but are nevertheless brought on a Festival, certainly fats from Shabbat can be offered on a Festival that follows it. And the verse is needed to permit offering Shabbat fats on Yom Kippur that follows it. However, according to Rabbi Akiva vows and free-will offerings are not brought on a Festival, and therefore the verse is needed to permit sacrificing the fats from Shabbat on a Festival that follows it, but on Yom Kippur it is prohibited. Rabbi Zeira said:' 119a I make a feast for the Sages. Rava said: May I receive my reward because when a young Torah scholar comes before me for judgment, I do not put my head on the pillow until I seek as many of his merits as possible, based on conditions and his claims. Mar bar Rav Ashi said: I am disqualified to sit in judgment of a young Torah scholar. What is the reason that I am disqualified? It is because the Torah scholar is as beloved to me as my own self, and a person does not find fault in himself.,The Gemara now returns to the issue of delight in and deference to Shabbat. Rabbi Ḥanina would wrap himself in his garment and stand at nightfall on Shabbat eve, and say: Come and we will go out to greet Shabbat the queen. Rabbi Yannai put on his garment on Shabbat eve and said: Enter, O bride. Enter, O bride. The Gemara relates: Rabba bar Rav Huna happened to come to the house of Rabba bar Rav Naḥman. They brought before him three se’a of oiled biscuits. He said to them: Did you know I was coming and prepared all of this in my honor? They said to him: Are you more important to us than Shabbat? The biscuits were prepared in deference to Shabbat.,Rabbi Abba bought thirteen plain staters astirei peshitei worth half a zuz of meat from thirteen butchers in deference to Shabbat, so that he would have various types of fine meat. And he would place the meats at the door hinge at the entrance to his house to hurry to bring another type of meat. And he said to the cooks, in order to rush them: Hurry and prepare it, hurry and prepare it. The Gemara also relates: Rabbi Abbahu would sit on an ivory chair takhteka and fan the fire cooking the food for Shabbat, in order to play a role in preparations for Shabbat. Rav A would don a simple black garment for the Shabbat preparations, as the school of Rabbi Yishmael taught: While wearing the garments in which he cooked a pot of food for his master, one should not dilute a cup of wine for his Master. One should wear a garment appropriate for the task at hand.,Rav Safra would roast the head of an animal to prepare it for Shabbat. Rava salted a shibuta fish in deference to Shabbat. Rav Huna kindled lamps in deference to Shabbat. Rav Pappa spun the wicks for the Shabbat lamp. Rav Ḥisda cut the beets in preparation for Shabbat. Rabba and Rav Yosef cut wood. Rabbi Zeira prepared thin sticks for kindling. Rav Naḥman bar Yitzḥak would load objects on his shoulder and enter, load objects on his shoulder and exit. He said: If Rabbi Ami and Rabbi Asi happened to visit me, would I not load objects on my shoulder before them? So too, it is fitting to do so in deference to Shabbat. And some say that Rabbi Ami and Rabbi Asi would load objects on their shoulders and enter, load objects on their shoulders and exit. They said: If Rabbi Yoḥa happened to come to visit us, would we not load objects on our shoulders before him?,The Gemara relates with regard to Yosef who cherishes Shabbat: There was a gentile in his neighborhood whose property was extremely plentiful. The astrologers said to the gentile with regard to all his property: Yosef who cherishes Shabbat will consume it. The gentile went and sold all of his property, and with the money he received he bought a pearl, and he placed it in his hat. When he was crossing a river in a ferry, the wind blew his hat and cast it into the water, and a fish swallowed it. The fish was caught and removed from the water and it was brought to shore adjacent to nightfall on Shabbat eve. The fishermen said: Who buys fish at a time like this? The townspeople said to the fishermen: Go bring it to Yosef who cherishes Shabbat, as he regularly purchases delicacies in deference to Shabbat. They brought it to him and he purchased it. He ripped the fish open and found a pearl inside it. He sold it for thirteen vessels filled with golden dinars (Tosafot). This elderly man who encountered him and said: One who lends to Shabbat, Shabbat repays him.,Rabbi Yehuda HaNasi raised a dilemma before Rabbi Yishmael, son of Rabbi Yosei: With regard to the wealthy of Eretz Yisrael, by what virtue do they merit their wealth? He said to him: Because they tithe, as it is stated: “A tithe you shall tithe asser te’asser from all the crops of your seed that come out of the field each year” (Deuteronomy 14:22). The Sages interpreted this homiletically: Take a tithe asser so that you will become wealthy titasher. He asked: With regard to the wealthy of Babylonia, who are not obligated to tithe, by what virtue do they merit their wealth? He said to him: Because they honor the Torah and the Sages in Babylonia.,With regard to the wealthy of other countries, where there are no Sages, by what virtue do they merit their wealth? He said to him: Because they honor Shabbat, as Rabbi Ḥiyya bar Abba said: One time I was hosted at the home of a homeowner in Laodicea and they brought before him a table of gold that was so heavy it required sixteen people to carry it, and there were sixteen chains of silver attached to it, and there were bowls and cups and pitchers and flasks attached to it, and there were all sorts of food, and delicacies, and fragrant spices on it. And when they placed it there they would say: “The earth and all that fills it is God’s, the world and all that inhabit it” (Psalms 24:1). And when they removed it they would say: “The heavens are God’s heavens, but the earth He gave to mankind” (Psalms 115:16). I said to him: My son, what did you do to merit this? He said to me: I was a slaughterer, and when I would come across parts from every animal that I slaughtered that was fine, I would say: This will be for Shabbat. I said to him: Happy are you that you merited this, and blessed is God, Who has afforded you this merit.,The Roman emperor said to Rabbi Yehoshua ben Ḥaya: Why does the fragrance of a cooked Shabbat dish diffuse? He said to him: We have a certain spice called dill shevet, which we place in the cooked dishes and its fragrance diffuses. The emperor said to him: Give us some of it. He said to him: For anyone who observes Shabbat, the spice is effective, and for one who does not observe Shabbat, it is not effective.,The Exilarch said to Rav Hamnuna: What is the meaning of that which is written, “The holy one of God is honored” (Isaiah 58:13)? Rav Hamnuna said to him: That is Yom Kippur, when there is no eating or drinking, and so the Torah said: Honor it with a clean garment. And with regard to that which is stated about Shabbat, “And you shall honor it,” Rav said: To honor Shabbat, make the Shabbat feast earlier than on other days, in order to show that one delights in eating it. And Shmuel said: To honor Shabbat, make the Shabbat feast later, so that one’s appetite will be greater. The sons of Rav Pappa bar Abba said to Rav Pappa: People like us, for whom meat and wine is found on our table every day, in what manner can we change it on Shabbat? He said to them: If you are accustomed to eating your meal early, make it later on Shabbat; if you are accustomed to making it late, make it earlier on Shabbat. This difference will underscore the uniqueness of Shabbat. The Gemara relates: In the summer, Rav Sheshet would seat the Sages who attended his lecture in a place where the sun would reach; in the winter, he would seat the Sages in a place where the shade would reach. He did this so that they would stand quickly after the lecture ended and not engage in discussion, which would detract from the time devoted to delighting in Shabbat. Rabbi Zeira ' None |
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70. Babylonian Talmud, Sotah, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Babylonian rabbis, sages, preference for formal framework • Jewish law/legal schools, and the Hakhamim (Sages) • Palestinian rabbis, sages, tendency to seek contact with Non Rabbis • sages, and amei ha’arets • sages, gracious • sages, violence of
Found in books: Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 44; Rubenstein (2003), The Culture of the Babylonian Talmud. 65, 130; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 191
| 22a שקרא ושנה ולא שימש תלמידי חכמים,אתמר קרא ושנה ולא שימש ת"ח ר\' אלעזר אומר הרי זה עם הארץ ר\' שמואל בר נחמני אמר הרי זה בור ר\' ינאי אומר ה"ז כותי,רב אחא בר יעקב אומר הרי זה מגוש אמר רב נחמן בר יצחק מסתברא כרב אחא בר יעקב דאמרי אינשי רטין מגושא ולא ידע מאי אמר תני תנא ולא ידע מאי אמר,ת"ר איזהו ע"ה כל שאינו קורא ק"ש שחרית וערבית בברכותיה דברי ר\' מאיר וחכ"א כל שאינו מניח תפילין בן עזאי אומר כל שאין לו ציצית בבגדו ר\' יונתן בן יוסף אמר כל שיש לו בנים ואינו מגדלן ללמוד תורה אחרים אומרים אפילו קורא ושונה ולא שימש ת"ח זהו ע"ה,קרא ולא שנה הרי זה בור לא קרא ולא שנה עליו הכתוב אומר (ירמיהו לא, כז) וזרעתי את בית ישראל ואת בית יהודה זרע אדם וזרע בהמה,(משלי כד, כא) ירא את ה\' בני ומלך ועם שונים אל תתערב אמר רבי יצחק אלו ששונים הלכות פשיטא מהו דתימא שונין בחטא וכדרב הונא דאמר רב הונא כיון שעבר אדם עבירה ושנה בה הותרה לו קמ"ל,תנא התנאים מבלי עולם מבלי עולם ס"ד אמר רבינא שמורין הלכה מתוך משנתן תניא נמי הכי א"ר יהושע וכי מבלי עולם הן והלא מיישבי עולם הן שנאמר (חבקוק ג, ו) הליכות עולם לו אלא שמורין הלכה מתוך משנתן,אשה פרושה וכו\' ת"ר בתולה צליינית ואלמנה שובבית וקטן שלא כלו לו חדשיו הרי אלו מבלי עולם,איני והאמר רבי יוחנן למדנו יראת חטא מבתולה וקיבול שכר מאלמנה יראת חטא מבתולה דר\' יוחנן שמעה לההיא בתולה דנפלה אאפה וקאמרה רבש"ע בראת גן עדן ובראת גיהנם בראת צדיקים ובראת רשעים יהי רצון מלפניך שלא יכשלו בי בני אדם,קיבול שכר מאלמנה דההיא אלמנה דהואי בי כנישתא בשיבבותה כל יומא הות אתיא ומצלה בי מדרשיה דר\' יוחנן אמר לה בתי לא בית הכנסת בשיבבותך אמרה ליה רבי ולא שכר פסיעות יש לי,כי קאמר כגון יוחני בת רטיבי,מאי קטן שלא כלו לו חדשיו הכא תרגימו זה ת"ח המבעט ברבותיו,רבי אבא אמר זה תלמיד שלא הגיע להוראה ומורה דא"ר אבהו אמר רב הונא אמר רב מאי דכתיב (משלי ז, כו) כי רבים חללים הפילה ועצומים כל הרוגיה כי רבים חללים הפילה זה ת"ח שלא הגיע להוראה ומורה ועצומים כל הרוגיה זה ת"ח שהגיע להוראה ואינו מורה' ' None | 22a is one who read the Written Torah and learned the Mishna but did not serve Torah scholars in order to learn the reasoning behind the halakhot. Since he believes himself knowledgeable, he issues halakhic rulings, but due to his lack of understanding he rules erroneously and is therefore considered wicked. His cunning is in his public display of knowledge, which misleads others into considering him a true Torah scholar.,It was stated: With regard to one who read the Written Torah and learned the Mishna but did not serve Torah scholars, Rabbi Elazar says: This person is an ignoramus. Rabbi Shmuel bar Naḥmani said: This person is a boor. Rabbi Yannai says: This person is comparable to a Samaritan, who follows the Written Torah but not the traditions of the Sages.,Rav Aḥa bar Ya’akov says: This person is comparable to a sorcerer magosh, who uses his knowledge to mislead people. Rav Naḥman bar Yitzḥak said: It is reasonable to accept the opinion of Rav Aḥa bar Ya’akov, as people say proverbially: The sorcerer chants and does not know what he is saying; so too, the tanna teaches the Mishna and does not know what he is saying.,§ The Sages taught: Who is an ignoramus am ha’aretz? It is anyone who does not recite Shema in the morning and evening with its blessings; this is the statement of Rabbi Meir. And the Rabbis say: It is anyone who does not don phylacteries. Ben Azzai says: It is anyone who does not have ritual fringes on his garment. Rabbi Yonatan ben Yosef said: It is anyone who has sons and does not raise them to study Torah. Aḥerim say: Even if one reads the Written Torah and learns the Mishna but does not serve Torah scholars, he is an ignoramus.,If one read the Written Torah but did not learn the Mishna, he is a boor. With regard to one who did not read and did not learn at all, the verse states: “Behold, the days come, says the Lord, and I will sow the house of Israel and the house of Judah with the seed of man, and with the seed of beast” (Jeremiah 31:26). One who has not studied at all is comparable to a beast.,The verse states: “My son, fear the Lord and the king; and meddle not with those who are repeating” (Proverbs 24:21). Rabbi Yitzḥak says: These are individuals who repeatedly learn the halakhot but do not know the reasons behind them. The Gemara asks: Isn’t that obvious? How else could the verse be understood? The Gemara answers: He states this lest you say that the verse is referring to individuals who repeatedly commit sins, and this is in accordance with the words of Rav Huna, as Rav Huna says: Once a person committed a transgression and repeated it, in his eyes it became permitted for him. Since the verse could be interpreted in this manner, Rabbi Yitzḥak teaches us that the verse is referring to those who learn without understanding.,It was taught in a baraita: The tanna’im, who recite the tannaitic sources by rote, are individuals who erode the world. The Gemara is puzzled by this statement: Could it enter your mind that they are individuals who erode the world? Ravina says: This statement is referring to those who issue halakhic rulings based on their knowledge of mishnayot. This is also taught in a baraita: Rabbi Yehoshua said: Are they individuals who erode the world? Aren’t they settling the world, as it is stated: “His ways halikhot are eternal” (Habakkuk 3:6)? The Sages read the term halikhot as halakhot, inferring that one who learns halakhot attains eternal life. Rather, this is referring to those who issue halakhic rulings based on their knowledge of mishnayot.,§ The mishna states that an abstinent woman is among those who erode the world. The Sages taught: A maiden who prays constantly, and a neighborly shovavit widow who constantly visits her neighbors, and a child whose months of gestation were not completed, all these are people who erode the world.,The Gemara asks: Is that so? But didn’t Rabbi Yoḥa say: We learned the meaning of fear of sin from a maiden, and the significance of receiving divine reward from a widow. The meaning of fear of sin can be learned from a maiden, as Rabbi Yoḥa heard a certain maiden who fell on her face in prayer, and she was saying: Master of the Universe, You created the Garden of Eden and You created Gehenna, You created the righteous and You created the wicked. May it be Your will that men shall not stumble because of me and consequently go to Gehenna.,The significance of receiving divine reward can be learned from a widow, as there was a certain widow in whose neighborhood there was a synagogue, and despite this every day she went and prayed in the study hall of Rabbi Yoḥa. Rabbi Yoḥa said to her: My daughter, is there not a synagogue in your neighborhood? She said to him: My teacher, don’t I attain a reward for all the steps I take while walking to pray in the distant study hall?,The Gemara answers: When it is stated in the baraita that a maiden who prays constantly is one who erodes the world, it is referring, for example, to Yoḥani bat Retivi, who constantly prayed and pretended to be saintly but actually engaged in sorcery.,The Gemara asks: What is the meaning of a child whose months of gestation were not completed? Here, in Babylonia, they interpreted this as alluding to an imperfect, incomplete Torah scholar who scorns his teachers.,Rabbi Abba says: This is a student who has not yet attained the ability to issue halakhic rulings, and yet he issues rulings and is therefore compared to a prematurely born child. This is as Rabbi Abbahu says that Rav Huna says that Rav says: What is the meaning of that which is written: “For she has cast down many wounded; and a mighty host are all her slain” (Proverbs 7:26)? “For she has cast down hippila many wounded”; this is referring to a Torah scholar who has not yet attained the ability to issue rulings, and yet he issues rulings. “And a mighty host ve’atzumim are all her slain”; this is referring to a Torah scholar who has attained the ability to issue rulings, but does not issue rulings and prevents the masses from learning Torah properly.' ' None |
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71. Babylonian Talmud, Sukkah, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Babylonian rabbis, sages, comment on scriptures of Palestinian rabbis and, distinguished • Palestinian rabbis, sages, scriptural exegesis of Babylonian rabbis and, distinguished • sages, Amoraic vs. Stammaitic
Found in books: Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 17; Rubenstein (2003), The Culture of the Babylonian Talmud. 162
| 20a והכי קאמר מחצלת הקנים גדולה עשאה לשכיבה מקבלת טומאה ואין מסככין בה טעמא דעשאה לשכיבה הא סתמא נעשה כמי שעשאה לסיכוך מסככין בה (קטנה עשאה לסיכוך מסככין בה טעמא דעשאה לסיכוך הא סתמא נעשה כמי שעשאה לשכיבה ואין מסככין בה) ואתא ר\' אליעזר למימר אחת קטנה ואחת גדולה סתמא כשרה לסיכוך,אמר ליה אביי אי הכי ר\' אליעזר אומר אחת קטנה ואחת גדולה אחת גדולה ואחת קטנה מיבעי ליה,ועוד כי פליגי בגדולה הוא דפליגי ורבי אליעזר לחומרא דתניא מחצלת הקנים בגדולה מסככין בה ר\' אליעזר אומר אם אינה מקבלת טומאה מסככין בה,אלא אמר רב פפא בקטנה כולי עלמא לא פליגי דסתמא לשכיבה כי פליגי בגדולה ת"ק סבר סתם גדולה לסיכוך ורבי אליעזר סבר סתם גדולה נמי לשכיבה,ומאי עשאה לשכיבה דקאמר הכי קאמר סתם עשייתה נמי לשכיבה עד דעביד לסיכוך,ת"ר מחצלת של שיפה ושל גמי גדולה מסככין בה קטנה אין מסככין בה של קנים ושל חילת גדולה מסככין בה ארוגה אין מסככין בה,רבי ישמעאל בר\' יוסי אומר משום אביו אחת זו ואחת זו מסככין בה וכן היה רבי דוסא אומר כדבריו,תנן התם כל החוצלות מטמאין טמא מת דברי ר\' דוסא וחכמים אומרים מדרס,מדרס אין טמא מת לא והא אנן תנן כל המטמא מדרס מטמא טמא מת אימא אף מדרס,מאי חוצלות אמר רב אבדימי בר המדורי מרזובלי מאי מרזובלי אמר ר\' אבא מזבלי ר\' שמעון בן לקיש אומר מחצלות ממש,ואזדא ריש לקיש לטעמיה דאמר ריש לקיש הריני כפרת רבי חייא ובניו שבתחלה כשנשתכחה תורה מישראל עלה עזרא מבבל ויסדה חזרה ונשתכחה עלה הלל הבבלי ויסדה חזרה ונשתכחה עלו רבי חייא ובניו ויסדוה וכן אמר רבי חייא ובניו לא נחלקו רבי דוסא וחכמים על מחצלות של אושא'' None | 20a And this is what the mishna is saying: With regard to a large mat of reeds, if one produced it for the purpose of lying upon it, it is susceptible to ritual impurity, and one may not roof a sukka with it. The reason is that one produced it specifically for the purpose of lying upon it; however, by inference, a mat that one produced without designation becomes as a mat produced for roofing, and one may roof a sukka with it. With regard to a small mat of reeds, if one produced it for roofing, one may roof a sukka with it. The reason is that one produced it specifically for roofing; however, by inference, a mat that one produced without designation becomes as a mat produced for the purpose of lying upon it, and one may not roof a sukka with it. And Rabbi Eliezer comes to say that both a small mat and a large one produced without designation are fit for roofing.,Abaye said to him: If so, if their dispute is only with regard to a small mat, then instead of saying: Rabbi Eliezer says: Both a small mat and a large mat, the mishna needed to say: Both a large mat and a small mat. In a phrase with the format: Both this and that, one typically mentions the more obvious item first. Why then, does Rabbi Eliezer mention the small mat first, if it is with regard to the small mat that they disagree?,And furthermore, there is proof that when they disagree, it is with regard to a large mat, and Rabbi Eliezer’s opinion is a stringency and not a leniency, as it is taught in a baraita: In the case of a reed mat, with a large mat one may roof a sukka. Rabbi Eliezer says: If it is not susceptible to ritual impurity, one may roof his sukka with it. Apparently, Rabbi Eliezer holds that without designation, one may not roof his sukka with a large mat.,Rather, Rav Pappa said: Rava’s proposed resolution is rejected. Rather, with regard to a small mat, everyone agrees that if it was produced without designation, presumably it is for the purpose of lying upon it. When they disagree, is with regard to a large mat: The first tanna holds that a large mat produced without designation is presumably for roofing, and Rabbi Eliezer holds that a large mat produced without designation is also presumably for the purpose of lying upon it.,What, then, is the meaning of: If one produced it for the purpose of lying upon it, that Rabbi Eliezer states? This is what he is saying: Making mats without designation is also for the purpose of lying upon it, until one makes it specifically for roofing.,§ The Sages taught in the Tosefta: In the case of a mat maḥatzelet woven of papyrus or bulrushes, if it is a large mat, one may roof a sukka with it, as it is not typically produced for the purpose of lying upon it. If it is a small mat, one may not roof a sukka with it, as it is typically produced for the purpose of lying upon it. However, with regard to a mat produced of ordinary reeds or reeds specifically used for plaiting, if the mat is plaited with a large, coarse weave, one may roof a sukka with it, as it was certainly not produced for the purpose of lying upon it. If it is woven with a small, fine weave, one may not roof the sukka with it, as typically mats of this sort are woven only for the purpose of lying upon them.,Rabbi Yishmael, son of Rabbi Yosei, said in the name of his father: Both with this plaited mat and with that woven mat, one may roof a sukka, as without specific designation otherwise they are not produced for the purpose of lying upon them, and therefore they are ritually pure. And likewise, Rabbi Dosa would say in accordance with his statement.,We learned in a mishna there: All types of ḥotzalot can become ritually impure with impurity imparted by a corpse. Since their legal status is that of a vessel, they become a primary source of ritual impurity. This is the statement of Rabbi Dosa. And the Rabbis say: They become impure with the impurity imparted by treading. If a zav lies or sits on one of the ḥotzalot, they become a primary source of ritual impurity, like a chair or bed of a zav.,The Gemara asks: Impurity imparted by treading, yes; impurity imparted by a corpse, no? But didn’t we learn in a mishna: Any item that becomes ritually impure with impurity imparted by treading also becomes ritually impure with other types of impurity, including impurity imparted by a corpse, although the reverse is not necessarily so. The opinion of the Rabbis is difficult. The Gemara explains: Emend the mishna and say: They become ritually impure even with the impurity imparted by treading. These mats are not merely nondescript vessels, which become primary sources of ritual impurity through exposure to a corpse, they are vessels designated for sitting and lying upon them, and therefore they also become primary sources of ritual impurity if a zav sits or lies upon them.,The Gemara asks about the term used in the mishna: What is the meaning of ḥotzalot? Rav Avdimi bar Hamduri said: They are marzovelei. The Gemara is unfamiliar with the term and asks: What is the meaning of marzovelei? Rabbi Abba said: They are called mezablei in Babylonia. They are leather sacks used by shepherds to feed their animals. Shepherds place them under their heads when lying down. Rabbi Shimon ben Lakish says: Ḥotzalot are a different term for actual mats.,The Gemara notes: And Reish Lakish follows his line of reasoning stated elsewhere, as Reish Lakish said: I am the atonement for Rabbi Ḥiyya and his sons, as initially, when some of the Torah laws were forgotten from the Jewish people in Eretz Yisrael, Ezra ascended from Babylonia and reestablished the forgotten laws. Parts of the Torah were again forgotten in Eretz Yisrael, and Hillel the Babylonian ascended and reestablished the forgotten sections. When parts of the Torah were again forgotten in Eretz Yisrael, Rabbi Ḥiyya and his sons ascended and reestablished the forgotten sections. This expression of deference toward Rabbi Ḥiyya introduces the halakha that Reish Lakish is citing in his name. And so said Rabbi Ḥiyya and his sons: Rabbi Dosa and the Rabbis did not disagree concerning the soft mats of Usha,'' None |
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72. Babylonian Talmud, Taanit, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Babylonian rabbis, sages, approach to fasting of Palestinian rabbis • Babylonian rabbis, sages, general influences on • Babylonian rabbis, sages, hierarchical relationships • Babylonian rabbis, sages, preference for formal framework • Babylonian rabbis, sages, resistance to poll-tax • Palestinian rabbis, sages, approach to fasting of Babylonian rabbis and • Palestinian rabbis, sages, preference for informality • Palestinian rabbis, sages, teaching undertaken in house of am haaretz • R. Samuel (Palestinian sage) • Rabbis (sages) • Sage • Samuel (Babylonian sage) • curses, of rabbinic sages • sages, Babylonian, responses to communal emergency • sages, Palestinian, responses to communal emergency • sages, conflicts of
Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 99, 101, 108; Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 11, 35, 37; Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 60; Levine (2005), The Ancient Synagogue, The First Thousand Years, 392, 495; Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 54, 73, 390; Rubenstein (2003), The Culture of the Babylonian Talmud. 177
| 20b נזדמן לו אדם אחד שהיה מכוער ביותר אמר לו שלום עליך רבי ולא החזיר לו אמר לו ריקה כמה מכוער אותו האיש שמא כל בני עירך מכוערין כמותך אמר לו איני יודע אלא לך ואמור לאומן שעשאני כמה מכוער כלי זה שעשית כיון שידע בעצמו שחטא ירד מן החמור ונשתטח לפניו ואמר לו נעניתי לך מחול לי אמר לו איני מוחל לך עד שתלך לאומן שעשאני ואמור לו כמה מכוער כלי זה שעשית,היה מטייל אחריו עד שהגיע לעירו יצאו בני עירו לקראתו והיו אומרים לו שלום עליך רבי רבי מורי מורי אמר להם למי אתם קורין רבי רבי אמרו לו לזה שמטייל אחריך אמר להם אם זה רבי אל ירבו כמותו בישראל אמרו לו מפני מה אמר להם כך וכך עשה לי אמרו לו אעפ"כ מחול לו שאדם גדול בתורה הוא,אמר להם בשבילכם הריני מוחל לו ובלבד שלא יהא רגיל לעשות כן מיד נכנס רבי אלעזר בן רבי שמעון ודרש לעולם יהא אדם רך כקנה ואל יהא קשה כארז ולפיכך זכה קנה ליטול הימנה קולמוס לכתוב בו ספר תורה תפילין ומזוזות:,וכן עיר שיש בה דבר או מפולת כו\': תנו רבנן מפולת שאמרו בריאות ולא רעועות שאינן ראויות ליפול ולא הראויות ליפול,הי ניהו בריאות הי ניהו שאינן ראויות ליפול הי ניהו רעועות הי ניהו ראויות ליפול לא צריכא דנפלו מחמת גובהייהו אי נמי דקיימן אגודא דנהרא,כי ההיא אשיתא רעועה דהואי בנהרדעא דלא הוה חליף רב ושמואל תותה אע"ג דקיימא באתרה תליסר שנין יומא חד איקלע רב אדא בר אהבה להתם אמר ליה שמואל לרב ניתי מר נקיף אמר ליה לא צריכנא האידנא דאיכא רב אדא בר אהבה בהדן דנפיש זכותיה ולא מסתפינא,רב הונא הוה ליה ההוא חמרא בההוא ביתא רעיעא ובעי לפנוייה עייליה לרב אדא בר אהבה להתם משכי\' בשמעתא עד דפנייה בתר דנפק נפל ביתא ארגיש רב אדא בר אהבה איקפד,סבר לה כי הא דאמר רבי ינאי לעולם אל יעמוד אדם במקום סכנה ויאמר עושין לי נס שמא אין עושין לו נס ואם תימצי לומר עושין לו נס מנכין לו מזכיותיו אמר רב חנן מאי קרא דכתיב (בראשית לב, יא) קטנתי מכל החסדים ומכל האמת,מאי הוה עובדיה דרב אדא בר אהבה כי הא דאתמר שאלו תלמידיו (את רבי זירא ואמרי לה) לרב אדא בר אהבה במה הארכת ימים אמר להם מימי לא הקפדתי בתוך ביתי ולא צעדתי בפני מי שגדול ממני,ולא הרהרתי במבואות המטונפות ולא הלכתי ד\' אמות בלא תורה ובלא תפילין ולא ישנתי בבית המדרש לא שינת קבע ולא שינת עראי ולא ששתי בתקלת חברי ולא קראתי לחבירי בהכינתו ואמרי לה בחניכתו,אמר ליה רבא לרפרם בר פפא לימא לן מר מהני מילי מעלייתא דהוה עביד רב הונא אמר ליה בינקותיה לא דכירנא בסיבותיה דכירנא דכל יומא דעיבא הוו מפקין ליה בגוהרקא דדהבא וסייר לה לכולה מתא וכל אשיתא דהוות רעיעתא הוה סתר לה אי אפשר למרה בני לה ואי לא אפשר בני לה איהו מדידיה,וכל פניא דמעלי שבתא הוה משדר שלוחא לשוקא וכל ירקא דהוה פייש להו לגינאי זבין ליה ושדי ליה לנהרא וליתביה לעניים זמנין דסמכא דעתייהו ולא אתו למיזבן ולשדייה לבהמה קסבר מאכל אדם אין מאכילין לבהמה,ולא ליזבניה כלל נמצאת מכשילן לעתיד לבא,כי הוה ליה מילתא דאסותא הוי מלי כוזא דמיא ותלי ליה בסיפא דביתא ואמר כל דבעי ליתי ולישקול ואיכא דאמרי מילתא דשיבתא הוה גמיר והוה מנח כוזא דמיא ודלי ליה ואמר כל דצריך ליתי וליעול דלא לסתכן,כי הוה כרך ריפתא הוה פתח לבביה ואמר כל מאן דצריך ליתי וליכול אמר רבא כולהו מצינא מקיימנא לבר מהא דלא מצינא למיעבד' 21a משום דנפישי בני חילא דמחוזא,אילפא ור\' יוחנן הוו גרסי באורייתא דחיקא להו מילתא טובא אמרי ניקום וניזיל וניעבד עיסקא ונקיים בנפשין (דברים טו, ד) אפס כי לא יהיה בך אביון אזלו אותבי תותי גודא רעיעא הוו קא כרכי ריפתא אתו תרי מלאכי השרת,שמעיה רבי יוחנן דאמר חד לחבריה נישדי עלייהו האי גודא ונקטלינהו שמניחין חיי עולם הבא ועוסקין בחיי שעה אמר ליה אידך שבקינהו דאיכא בהו חד דקיימא ליה שעתא רבי יוחנן שמע אילפא לא שמע אמר ליה ר\' יוחנן לאילפא שמע מר מידי אמר ליה לא אמר מדשמעי אנא ואילפא לא שמע ש"מ לדידי קיימא לי שעתא,אמר ליה רבי יוחנן איהדר ואוקי בנפשאי (דברים טו, יא) כי לא יחדל אביון מקרב הארץ ר\' יוחנן הדר אילפא לא הדר עד דאתא אילפא מליך רבי יוחנן,אמרו לו אי אתיב מר וגריס לא הוה מליך מר אזל תלא נפשיה באסקריא דספינתא אמר אי איכא דשאיל לי במתניתא דר\' חייא ורבי אושעיא ולא פשטינא ליה ממתני\' נפילנא מאסקריא דספינתא וטבענא,אתא ההוא סבא תנא ליה האומר תנו שקל לבניי בשבת והן ראויין לתת להם סלע נותנין להם סלע ואם אמר אל תתנו להם אלא שקל אין נותנין להם אלא שקל,אם אמר מתו ירשו אחרים תחתיהם בין שאמר תנו בין שאמר אל תתנו אין נותנין להם אלא שקל א"ל הא מני ר"מ היא דאמר מצוה לקיים דברי המת,אמרו עליו על נחום איש גם זו שהיה סומא משתי עיניו גידם משתי ידיו קיטע משתי רגליו וכל גופו מלא שחין והיה מוטל בבית רעוע ורגלי מטתו מונחין בספלין של מים כדי שלא יעלו עליו נמלים פעם אחת היתה מטתו מונחת בבית רעוע בקשו תלמידיו לפנות מטתו ואח"כ לפנות את הכלים אמר להם בניי פנו את הכלים ואח"כ פנו את מטתי שמובטח לכם כל זמן שאני בבית אין הבית נופל פינו את הכלים ואחר כך פינו את מטתו ונפל הבית,אמרו לו תלמידיו רבי וכי מאחר שצדיק גמור אתה למה עלתה לך כך אמר להם בניי אני גרמתי לעצמי שפעם אחת הייתי מהלך בדרך לבית חמי והיה עמי משוי ג\' חמורים אחד של מאכל ואחד של משתה ואחד של מיני מגדים בא עני אחד ועמד לי בדרך ואמר לי רבי פרנסני אמרתי לו המתן עד שאפרוק מן החמור לא הספקתי לפרוק מן החמור עד שיצתה נשמתו,הלכתי ונפלתי על פניו ואמרתי עיני שלא חסו על עיניך יסומו ידיי שלא חסו על ידיך יתגדמו רגליי שלא חסו על רגליך יתקטעו ולא נתקררה דעתי עד שאמרתי כל גופי יהא מלא שחין אמרו לו אוי לנו שראינוך בכך אמר להם אוי לי אם לא ראיתוני בכך,ואמאי קרו ליה נחום איש גם זו דכל מילתא דהוה סלקא ליה אמר גם זו לטובה זימנא חדא בעו לשדורי ישראל דורון לבי קיסר אמרו מאן ייזיל ייזיל נחום איש גם זו דמלומד בניסין הוא שדרו בידיה מלא סיפטא דאבנים טובות ומרגליות אזל בת בההוא דירה בליליא קמו הנך דיוראי ושקלינהו לסיפטיה ומלונהו עפרא (למחר כי חזנהו אמר גם זו לטובה),כי מטא התם שרינהו לסיפטא חזנהו דמלו עפרא בעא מלכא למקטלינהו לכולהו אמר קא מחייכו בי יהודאי אמר גם זו לטובה אתא אליהו אדמי ליה כחד מינייהו א"ל דלמא הא עפרא מעפרא דאברהם אבוהון הוא דכי הוה שדי עפרא הוו סייפיה גילי הוו גירי דכתיב (ישעיהו מא, ב) יתן כעפר חרבו כקש נדף קשתו,הויא חדא מדינתא דלא מצו למיכבשה בדקו מיניה וכבשוה עיילו לבי גנזיה ומלוהו לסיפטיה אבנים טובות ומרגליות ושדרוהו ביקרא רבה,כי אתו ביתו בההוא דיורא אמרו ליה מאי אייתית בהדך דעבדי לך יקרא כולי האי אמר להו מאי דשקלי מהכא אמטי להתם סתרו לדירייהו ואמטינהו לבי מלכא אמרו ליה האי עפרא דאייתי הכא מדידן הוא בדקוה ולא אשכחוה וקטלינהו להנך דיוראי:,אי זו היא דבר עיר המוציאה חמש מאות רגלי כו\': ת"ר עיר המוציאה חמש מאות ואלף רגלי כגון כפר עכו ויצאו הימנה תשעה מתים בשלשה ימים זה אחר זה הרי זה דבר,ביום אחד או בד\' ימים אין זה דבר ועיר המוציאה חמש מאות רגלי כגון כפר עמיקו ויצאו ממנה שלשה מתים בג\' ימים זה אחר זה הרי זה דבר 24a יומא חד שמעיה דקא גריס אמר שמואל השולה דג מן הים בשבת כיון שיבש בו כסלע חייב א"ל ולימא מר ובין סנפיריו אמר ליה ולא סבר לה מר דההיא רבי יוסי בן רבי אבין אמרה אמר ליה אנא ניהו,א"ל ולאו קמיה דר\' יוסי דמן יוקרת הוה שכיח מר א"ל (הין) א"ל ומ"ט שבקיה מר ואתא הכא אמר ליה גברא דעל בריה ועל ברתיה לא חס עלי דידי היכי חייס,בריה מאי היא יומא חד הוו אגרי ליה אגירי בדברא נגה להו ולא אייתי להו ריפתא אמרו ליה לבריה כפינן הוו יתבי תותי תאינתא אמר תאנה תאנה הוציאי פירותיך ויאכלו פועלי אבא אפיקו ואכלו,אדהכי והכי אתא אבוה אמר להו לא תינקטו בדעתייכו דהאי דנגהנא אמצוה טרחנא ועד השתא הוא דסגאי אמרו ליה רחמנא לישבעך כי היכי דאשבען ברך אמר להו מהיכא אמרו הכי והכי הוה מעשה אמר לו בני אתה הטרחת את קונך להוציא תאנה פירותיה שלא בזמנה יאסף שלא בזמנו,ברתיה מאי היא הויא ליה ברתא בעלת יופי יומא חד חזיא לההוא גברא דהויא כריא בהוצא וקא חזי לה אמר לו מאי האי אמר ליה רבי אם ללוקחה לא זכיתי לראותה לא אזכה אמר לה בתי קא מצערת להו לברייתא שובי לעפריך ואל יכשלו ביך בני אדם,הויא ליה ההוא חמרא כדהוו אגרי לה כל יומא לאורתא הוו משדרי לה אגרה אגבה ואתיא לבי מרה ואי טפו לה או בצרי לה לא אתיא יומא חד אינשו זוגא דסנדלי עלה ולא אזלה עד דשקלונהו מינה והדר אזלה,אלעזר איש בירתא כד הוו חזו ליה גבאי צדקה הוו טשו מיניה דכל מאי דהוה גביה יהיב להו יומא חד הוה סליק לשוקא למיזבן נדוניא לברתיה חזיוהו גבאי צדקה טשו מיניה,אזל ורהט בתרייהו אמר להו אשבעתיכו במאי עסקיתו אמרו ליה ביתום ויתומה אמר להן העבודה שהן קודמין לבתי שקל כל דהוה בהדיה ויהב להו פש ליה חד זוזא זבן ליה חיטי ואסיק שדייה באכלבא,אתא דביתהו אמרה לה לברתיה מאי אייתי אבוך אמרה לה כל מה דאייתי באכלבא שדיתיה אתיא למיפתח בבא דאכלבא חזת אכלבא דמליא חיטי וקא נפקא בצינורא דדשא ולא מיפתח בבא מחיטי אזלא ברתיה לבי מדרשא אמרה ליה בא וראה מה עשה לך אוהבך אמר לה העבודה הרי הן הקדש עליך ואין לך בהן אלא כאחד מעניי ישראל,ר\' יהודה נשיאה גזר תעניתא בעי רחמי ולא אתא מיטרא אמר כמה איכא משמואל הרמתי ליהודה בן גמליאל אוי לו לדור שכן נתקע אוי לו למי שעלתה בימיו כך חלש דעתיה ואתא מיטרא,דבי נשיאה גזר תעניתא ולא אודעינהו לרבי יוחנן ולריש לקיש לצפרא אודעינהו אמר ליה ריש לקיש לרבי יוחנן הא לא קבילנא עלן מאורתא אמר ליה אנן בתרייהו גררינן,דבי נשיאה גזר תעניתא ולא אתא מיטרא תנא להו אושעיא זעירא דמן חברייא (במדבר טו, כד) והיה אם מעיני העדה נעשתה לשגגה,משל לכלה שהיא בבית אביה כל זמן שעיניה יפות אין כל גופה צריכה בדיקה עיניה טרוטות כל גופה צריכה בדיקה,אתו עבדיה ורמו ליה סודרא בצואריה וקא מצערו ליה אמרו (ליה) בני מאתיה שבקיה דהא נמי מצער לן כיון דחזינן דכל מיליה לשום שמים לא אמרי ליה מידי ושבקינן ליה אתון נמי שבקוהו,רבי גזר תעניתא ולא אתא מיטרא נחית קמיה אילפא ואמרי לה רבי אילפי אמר משיב הרוח ונשא זיקא מוריד הגשם ואתא מיטרא אמר ליה מאי עובדך אמר ליה דיירנא בקוסטא דחיקא דלית ביה חמרא לקידושא ואבדלתא טרחנא ואתינא חמרא לקידושא ואבדלתא ומפיקנא להו ידי חובתייהו,רב איקלע לההוא אתרא גזר תעניתא ולא אתא מיטרא נחית קמיה שליחא דצבורא אמר משיב הרוח ונשב זיקא אמר מוריד הגשם ואתא מיטרא אמר ליה מאי עובדך אמר ליה מיקרי דרדקי אנא ומקרינא לבני עניי כבני עתירי וכל דלא אפשר ליה לא שקלינא מיניה מידי ואית לי פירא דכוורי וכל מאן דפשע משחדינא ליה מינייהו ומסדרינן ליה ומפייסינן ליה עד דאתי וקרי,רב נחמן גזר תעניתא בעא רחמי ולא אתא מיטרא אמר שקלוה לנחמן חבוטו מן גודא לארעא חלש דעתיה ואתא מיטרא,רבה גזר תעניתא בעי רחמי ולא אתא מיטרא אמרו ליה והא רב יהודה כי הוה גזר תעניתא אתא מיטרא אמר להו מאי אעביד אי משום תנויי אנן עדיפינן מינייהו דבשני דרב יהודה כל תנויי 24b בנזיקין הוה ואנן קא מתנינן בשיתא סדרין וכי הוה מטי רב יהודה בעוקצין האשה שכובשת ירק בקדירה ואמרי לה זיתים שכבשן בטרפיהן טהורין אמר הויי\' דרב ושמואל קא חזינא הכא,ואנן קא מתנינן בעוקצין תליסר מתיבתא ואילו רב יהודה כי הוה שליף חד מסאנא אתי מיטרא ואנן קא צווחינן כולי יומא וליכא דאשגח בן אי משום עובדא אי איכא דחזא מידי לימא אבל מה יעשו גדולי הדור שאין דורן דומה יפה,רב יהודה חזא הנהו בי תרי דהוו קא פרצי בריפתא אמר שמע מינה איכא שבעא בעלמא יהיב עיניה הוה כפנא אמרו ליה רבנן לרב כהנא בריה דרב נחוניא שמעיה מר דשכיח קמיה ניעשייה דליפוק בפתחא דסמוך לשוקא עשייה ונפק לשוקא חזא כנופיא,אמר להו מאי האי אמרו ליה אכוספא דתמרי קיימי דקא מזדבן אמר שמע מינה כפנא בעלמא אמר ליה לשמעיה שלוף לי מסאניי שלף ליה חד מסאנא ואתא מיטרא כי מטא למישלף אחרינא אתא אליהו ואמר ליה אמר הקדוש ברוך הוא אי שלפת אחרינא מחריבנא לעלמא,אמר רב מרי ברה דבת שמואל אנא הוה קאימנא אגודא דנהר פפא חזאי למלאכי דאידמו למלחי דקא מייתי חלא ומלונהו לארבי והוה קמחא דסמידא אתו כולי עלמא למיזבן אמר להו מהא לא תיזבנון דמעשה נסים הוא למחר אתיין ארבי דחיטי דפרזינא,רבא איקלע להגרוניא גזר תעניתא ולא אתא מיטרא אמר להו ביתו כולי עלמא בתעניתייכו למחר אמר להו מי איכא דחזא חילמא לימא אמר להו ר\' אלעזר מהגרוניא לדידי אקריון בחלמי שלם טב לרב טב מריבון טב דמטוביה מטיב לעמיה אמר שמע מינה עת רצון היא מבעי רחמי בעי רחמי ואתי מיטרא,ההוא גברא דאיחייב נגדא בבי דינא דרבא משום דבעל כותית נגדיה רבא ומית אשתמע מילתא בי שבור מלכא בעא לצעורי לרבא אמרה ליה איפרא הורמיז אימיה דשבור מלכא לברה לא ליהוי לך עסק דברים בהדי יהודאי דכל מאן דבעיין ממרייהו יהיב להו,אמר לה מאי היא בעין רחמי ואתי מיטרא אמר לה ההוא משום דזימנא דמיטרא הוא אלא לבעו רחמי האידנא בתקופת תמוז וליתי מיטרא שלחה ליה לרבא כוין דעתך ובעי רחמי דליתי מיטרא בעי רחמי ולא אתי מיטרא,אמר לפניו רבונו של עולם (תהלים מז, ב) אלהים באזנינו שמענו אבותינו ספרו לנו פועל פעלת בימיהם בימי קדם ואנו בעינינו לא ראינו אתא מיטרא עד דשפוך מרזבי דצפורי לדיגלת אתא אבוה איתחזי ליה בחלמיה ואמר ליה מי איכא דמיטרח קמי שמיא כולי האי אמר ליה שני דוכתיך שני דוכתיה למחר אשכחיה דמרשם פורייה בסכיני,רב פפא גזר תעניתא ולא אתא מיטרא חלש ליביה שרף פינכא דדייסא ובעי רחמי ולא אתא מיטרא אמר ליה רב נחמן בר אושפזתי אי שריף מר פינכא אחריתי דדייסא אתי מיטרא איכסיף וחלש דעתיה ואתא מיטרא,ר\' חנינא בן דוסא הוה קא אזיל באורחא אתא מיטרא אמר לפניו רבונו של עולם כל העולם כולו בנחת וחנינא בצער פסק מיטרא כי מטא לביתיה אמר לפניו רבונו של עולם כל העולם כולו בצער וחנינא בנחת אתא מיטרא,אמר רב יוסף מאי אהניא ליה צלותא דכהן גדול לגבי רבי חנינא בן דוסא דתנן היה מתפלל תפלה קצרה בבית החיצון מאי מצלי רבין בר אדא ורבא בר אדא דאמרי תרוייהו משמיה דרב יהודה יהי רצון מלפניך ה\' אלהינו שתהא השנה הזו גשומה ושחונה שחונה מעלייתא היא אדרבה גריעותא היא,אלא אם שחונה תהא גשומה וטלולה ואל יכנס לפניך תפלת עוברי דרכים רב אחא בריה דרבא מסיים משמיה דרב יהודה לא יעדי עביד שולטן מדבית יהודה ואל יהו עמך ישראל צריכין להתפרנס זה מזה ולא לעם אחר,אמר רב יהודה אמר רב בכל יום ויום בת קול יוצאת ואומרת כל העולם כולו ניזון בשביל חנינא בני וחנינא בני דיו בקב חרובים מע"ש לע"ש הוה רגילא דביתהו למיחמא תנורא כל מעלי דשבתא ושדייא אקטרתא 25b אין גזעו מחליף אף צדיק ח"ו אין גזעו מחליף לכך נאמר ארז אילו נאמר ארז ולא נאמר תמר הייתי אומר מה ארז אין עושה פירות אף צדיק ח"ו אין עושה פירות לכך נאמר תמר ונאמר ארז,וארז גזעו מחליף והתניא הלוקח אילן מחבירו לקוץ מגביהו מן הקרקע טפח וקוצץ בסדן השקמה שני טפחים בבתולת השקמה שלשה טפחים בקנים ובגפנים מן הפקק ולמעלה בדקלים ובארזים חופר למטה ומשריש לפי שאין גזעו מחליף,הכא במאי עסקינן בשאר מיני ארזים כדרבה בר הונא דאמר רבה בר הונא עשרה מיני ארזים הן שנאמר (ישעיהו מא, יט) אתן במדבר ארז שיטה והדס וגו\',ת"ר מעשה ברבי אליעזר שגזר שלש עשרה תעניות על הצבור ולא ירדו גשמים באחרונה התחילו הצבור לצאת אמר להם תקנתם קברים לעצמכם געו כל העם בבכיה וירדו גשמים,שוב מעשה בר\' אליעזר שירד לפני התיבה ואמר עשרים וארבע ברכות ולא נענה ירד רבי עקיבא אחריו ואמר אבינו מלכנו אין לנו מלך אלא אתה אבינו מלכנו למענך רחם עלינו וירדו גשמים הוו מרנני רבנן יצתה בת קול ואמרה לא מפני שזה גדול מזה אלא שזה מעביר על מדותיו וזה אינו מעביר על מדותיו,ת"ר עד מתי יהו הגשמים יורדין והצבור פוסקין מתעניתם כמלא ברך המחרישה דברי רבי מאיר וחכמים אומרים בחרבה טפח בבינונית טפחיים בעבודה שלשה טפחים,תניא רבי שמעון בן אלעזר אומר אין לך טפח מלמעלה שאין תהום יוצא לקראתו שלשה טפחים והא תניא טפחיים לא קשיא כאן בעבודה כאן בשאינה עבודה,א"ר אלעזר כשמנסכין את המים בחג תהום אומר לחבירו אבע מימיך קול שני ריעים אני שומע שנאמר (תהלים מב, ח) תהום אל תהום קורא לקול צנוריך וגו\',אמר רבה לדידי חזי לי האי רידיא דמי לעיגלא (תלתא) ופירסא שפוותיה וקיימא בין תהומא תתאה לתהומא עילאה לתהומא עילאה א"ל חשור מימיך לתהומא תתאה א"ל אבע מימיך שנא\' (שיר השירים ב, יב) הנצנים נראו בארץ וגו\':,היו מתענין וירדו גשמים קודם הנץ החמה כו\': ת"ר היו מתענין וירדו להם גשמים קודם הנץ החמה לא ישלימו לאחר הנץ החמה ישלימו דברי ר\' מאיר ר\' יהודה אומר קודם חצות לא ישלימו לאחר חצות ישלימו,רבי יוסי אומר קודם ט\' שעות לא ישלימו לאחר ט\' שעות ישלימו שכן מצינו באחאב מלך ישראל שהתענה מתשע שעות ולמעלה שנאמר (מלכים א כא, כט) הראית כי נכנע אחאב וגו\',ר\' יהודה נשיאה גזר תעניתא וירדו להם גשמים לאחר הנץ החמה סבר לאשלומינהו א"ל רבי אמי קודם חצות ואחר חצות שנינו שמואל הקטן גזר תעניתא וירדו להם גשמים קודם הנץ החמה כסבורין העם לומר שבחו של צבור הוא,אמר להם אמשול לכם משל למה הדבר דומה לעבד שמבקש פרס מרבו אמר להם תנו לו ואל אשמע קולו,שוב שמואל הקטן גזר תעניתא וירדו להם גשמים לאחר שקיעת החמה כסבורים העם לומר שבחו של צבור הוא אמר להם שמואל לא שבח של צבור הוא אלא אמשול לכם משל למה הדבר דומה לעבד שמבקש פרס מרבו ואמר להם המתינו לו עד שיתמקמק ויצטער ואחר כך תנו לו,ולשמואל הקטן שבחו של צבור היכי דמי אמר משיב הרוח ונשב זיקא אמר מוריד הגשם ואתא מיטרא:,מעשה וגזרו תענית בלוד כו\': ונימא הלל מעיקרא אביי ורבא דאמרי תרווייהו לפי שאין אומרים הלל ' None | 20b He happened upon an exceedingly ugly person, who said to him: Greetings to you, my rabbi, but Rabbi Elazar did not return his greeting. Instead, Rabbi Elazar said to him: Worthless reika person, how ugly is that man. Are all the people of your city as ugly as you? The man said to him: I do not know, but you should go and say to the Craftsman Who made me: How ugly is the vessel you made. When Rabbi Elazar realized that he had sinned and insulted this man merely on account of his appearance, he descended from his donkey and prostrated himself before him, and he said to the man: I have sinned against you; forgive me. The man said to him: I will not forgive you go until you go to the Craftsman Who made me and say: How ugly is the vessel you made.,He walked behind the man, trying to appease him, until they reached Rabbi Elazar’s city. The people of his city came out to greet him, saying to him: Greetings to you, my rabbi, my rabbi, my master, my master. The man said to them: Who are you calling my rabbi, my rabbi? They said to him: To this man, who is walking behind you. He said to them: If this man is a rabbi, may there not be many like him among the Jewish people. They asked him: For what reason do you say this? He said to them: He did such and such to me. They said to him: Even so, forgive him, as he is a great Torah scholar.,He said to them: For your sakes I forgive him, provided that he accepts upon himself not to become accustomed to behave like this. Immediately, Rabbi Elazar, son of Rabbi Shimon, entered the study hall and taught: A person should always be soft like a reed and he should not be stiff like a cedar, as one who is proud like a cedar is likely to sin. And therefore, due to its gentle qualities, the reed merited that a quill is taken from it to write with it a Torah scroll, phylacteries, and mezuzot.,§ The mishna taught: And likewise, if a city is afflicted by pestilence or collapsing buildings, that city fasts and sounds the alarm, and all of its surrounding areas fast but they do not sound the alarm. Rabbi Akiva says: They sound the alarm but they do not fast. The Sages taught: These collapsing buildings to which the Sages referred are those of sturdy and not dilapidated walls; they have walls that are not ready to fall, and not those that are ready to fall.,The Gemara expresses puzzlement with regard to the wording of the baraita: What are sound walls; what are walls that are not ready to fall; what are dilapidated walls; what are those that are ready to fall? The elements in each pair of walls are apparently the same, and the baraita is repetitive. The Gemara answers: No, it is necessary to specify that in the case of walls that fell due to their height, i.e., they are sound but also ready to fall, due to their excessive height. Alternatively, the baraita is referring to a case where the walls were positioned on a riverbank, as they are likely to fall despite the fact that they are not dilapidated, as the riverbank itself is unstable.,The Gemara relates: This is like that dilapidated wall that was in Neharde’a, under which Rav and Shmuel would not pass, although it stood in place thirteen years. One day Rav Adda bar Ahava happened to come there and walked with them. As they passed the wall, Shmuel said to Rav: Come, Master, let us circumvent this wall, so that we do not stand beneath it. Rav said to him: It is not necessary to do so today, as Rav Adda bar Ahava is with us, whose merit is great, and therefore I am not afraid of its collapse.,The Gemara relates another incident. Rav Huna had a certain quantity of wine in a certain dilapidated house and he wanted to move it, but he was afraid that the building would collapse upon his entry. He brought Rav Adda bar Ahava to there, to the ramshackle house, and he dragged out a discussion with him concerning a matter of halakha until they had removed all the wine. As soon as they exited, the building collapsed. Rav Adda bar Ahava realized what had happened and became angry.,The Gemara explains: Rav Adda bar Ahava holds in accordance with this statement, as Rabbi Yannai said: A person should never stand in a place of danger and say: A miracle will be performed for me, and I will escape unharmed, lest a miracle is not performed for him. And if you say that a miracle will be performed for him, they will deduct it from his merits. Rav Ḥa said: What is the verse that alludes to this idea? As it is written: “I have become small from all the mercies and all the truth that You have showed Your servant” (Genesis 32:11). In other words, the more benevolence one receives from God, the more his merit is reduced.,After recounting stories that reflect Rav Adda bar Ahava’s great merit, the Gemara asks: What were the exceptional deeds of Rav Adda bar Ahava? The Gemara reports that they are as it is stated: The students of Rabbi Zeira asked him, and some say that the students of Rav Adda bar Ahava asked him: To what do you attribute your longevity? He said to them: In all my days I did not become angry with my household, and I never walked before someone greater than myself; rather, I always gave him the honor of walking before me.,Rav Adda bar Ahava continued: And I did not think about matters of Torah in filthy alleyways; and I did not walk four cubits without engaging in Torah and without donning phylacteries; and I would not fall asleep in the study hall, neither a deep sleep nor a brief nap; and I would not rejoice in the mishap of my colleague; and I would not call my colleague by his nickname. And some say that he said: I would not call my colleague by his derogatory family name.,§ The Gemara relates another story about the righteous deeds of the Sages involving a dilapidated wall. Rava said to Rafram bar Pappa: Let the Master tell us some of those fine deeds that Rav Huna performed. He said to him: I do not remember what he did in his youth, but the deeds of his old age I remember. As on every cloudy day they would take him out in a golden carriage guharka, and he would survey the entire city. And he would command that every unstable wall be torn down, lest it fall in the rain and hurt someone. If its owner was able to build another, Rav Huna would instruct him to rebuild it. And if he was unable to rebuild it, Rav Huna would build it himself with his own money.,Rafram bar Pappa further relates: And every Shabbat eve, in the afternoon, Rav Huna would send a messenger to the marketplace, and he would purchase all the vegetables that were left with the gardeners who sold their crops, and throw them into the river. The Gemara asks: But why did he throw out the vegetables? Let him give them to the poor. The Gemara answers: If he did this, the poor would sometimes rely on the fact that Rav Huna would hand out vegetables, and they would not come to purchase any. This would ruin the gardeners’ livelihood. The Gemara further asks: And let him throw them to the animals. The Gemara answers: He holds that human food may not be fed to animals, as this is a display of contempt for the food.,The Gemara objects: But if Rav Huna could not use them in any way, he should not purchase the vegetables at all. The Gemara answers: If nothing is done, you would have been found to have caused a stumbling block for them in the future. If the vegetable sellers see that some of their produce is left unsold, the next week they will not bring enough for Shabbat. Therefore, Rav Huna made sure that the vegetables were all bought, so that the sellers would continue to bring them.,Another custom of Rav Huna was that when he had a new medicine, he would fill a water jug with the medicine and hang it from the doorpost of his house, saying: All who need, let him come and take from this new medicine. And there are those who say: He had a remedy against the demon Shivta that he knew by tradition, that one must wash his hands for protection against this evil spirit. And to this end, he would place a water jug and hang it by the door, saying: Anyone who needs, let him come to the house and wash his hands, so that he will not be in danger.,The Gemara further relates: When Rav Huna would eat bread, he would open the doors to his house, saying: Whoever needs, let him come in and eat. Rava said: I can fulfill all these customs of Rav Huna, except for this one, which I cannot do,' 21a due to the fact that there are many soldiers in the city of Meḥoza, and if I let them all eat, they will take all the food I own.,§ The Gemara relates another story that involves an unstable wall. Ilfa and Rabbi Yoḥa studied Torah together, and as a result they became very hard-pressed for money. They said: Let us get up and go and engage in commerce, and we will fulfill, with regard to ourselves, the verse: “Although there should be no needy among you” (Deuteronomy 15:4), as we will no longer be complete paupers. They went and sat under a dilapidated wall and were eating bread, when two ministering angels arrived.,Rabbi Yoḥa heard that one angel said to the other: Let us knock this wall down upon them and kill them, as they abandon eternal life of Torah study and engage in temporal life for their own sustece. The other angel said to him: Leave them, as there is one of them whose time of achievement stands before him, i.e., his time has yet to come. Rabbi Yoḥa heard all this, but Ilfa did not hear the angels’ conversation. Rabbi Yoḥa said to Ilfa: Did the Master hear anything? Ilfa said to him: No. Rabbi Yoḥa said to himself: Since I heard the angels and Ilfa did not hear, I can learn from this that it is I whose time of achievement stands before me.,Rabbi Yoḥa said to Ilfa: I will return home and fulfill with regard to myself the contrary verse: “For the poor shall never cease out of the land” (Deuteronomy 15:11). Rabbi Yoḥa returned to the study hall, and Ilfa did not return, but went to engage in business instead. By the time that Ilfa came back from his business travels, Rabbi Yoḥa had been appointed head of the academy, and his ficial situation had improved.,His colleagues said to Ilfa: If the Master had sat and studied, instead of going off to his business ventures, wouldn’t the Master have been appointed head of the academy? Ilfa went and suspended himself from the mast askariya of a ship, saying: If there is anyone who can ask me a question concerning a baraita of Rabbi Ḥiyya and Rabbi Oshaya, and I do not resolve his problem from a mishna, I will fall from the mast of this ship and be drowned. Ilfa sought to demonstrate that despite the time he had spent in business, he still retained his extensive Torah knowledge.,A certain old man came and taught a baraita before him: If there is a man who, upon his deathbed, says in his will: Give a shekel to my sons every week, but this is a situation where, based on their needs, they are fit for the court to give them a sela, i.e., double the amount, they give them a sela. When the dying man mentioned a shekel, he presumably meant that they should be given a sum in accordance with their actual requirements, not that specific amount. But if he said: Give them only a shekel, the court gives them only a shekel and no more.,The baraita further states that if one said: If my sons die, others should inherit their portion in their stead, regardless of whether he said: Give them a shekel, or whether he said: Give them only a shekel, then the court gives his sons only a shekel per week, as their father clearly stated that he wishes to give his sons only a specific stipend and that he intends to leave the bulk of his property to others. Ilfa said to the old man: In accordance with whose opinion is this ruling? It is in accordance with the opinion of Rabbi Meir, who said: It is a mitzva to fulfill the statement of the dead. This entire baraita can be explained based on a principle that appears in a mishna: In all cases, one should try to execute the wishes of the deceased.,§ The Gemara relates another story about a rundown building. They said about Naḥum of Gam Zu that he was blind in both eyes, both his arms were amputated, both his legs were amputated, and his entire body was covered in boils. And he was lying in a dilapidated house, and legs of his bed were placed in buckets of water so that ants should not climb onto him, as he was unable to keep them off in any other manner. Once his students sought to remove his bed from the house and afterward remove his other vessels. He said to them: My sons, remove the vessels first, and afterward remove my bed, as I can guarantee you that as long as I am in the house, the house will not fall. Indeed they removed the vessels and afterward they removed his bed, and immediately the house collapsed.,His students said to him: Rabbi, since you are evidently a wholly righteous man, as we have just seen that as long as you were in your house it did not fall, why has this suffering befallen you? He said to them: My sons, I brought it upon myself. Naḥum of Gam Zu related to them the following: As once I was traveling along the road to my father-in-law’s house, and I had with me a load distributed among three donkeys, one of food, one of drink, and one of delicacies. A poor person came and stood before me in the road, saying: My rabbi, sustain me. I said to him: Wait until I unload the donkey, after which I will give you something to eat. However, I had not managed to unload the donkey before his soul left his body.,I went and fell upon his face and said: May my eyes, which had no compassion on your eyes, be blinded; may my hands, which had no compassion on your hands, be amputated; may my legs, which had no compassion on your legs, be amputated. And my mind did not rest until I said: May my whole body be covered in boils. Naḥum of Gam Zu prayed that his suffering might atone for his failure. His students said to him: Even so, woe to us that we have seen you in this state. He said to them: Woe is me if you had not seen me in this state, as this suffering atones for me.,The Gemara inquires: And why did they call him Naḥum of Gam Zu? The reason is that with regard to any matter that occurred to him, he would say: This too is for the good gam zu letova. Once, the Jews wished to send a gift doron to the house of the emperor. They said: Who should go and present this gift? Let Naḥum of Gam Zu go, as he is accustomed to miracles. They sent with him a chest sifta full of jewels and pearls, and he went and spent the night in a certain inn. During the night, these residents of the inn arose and took all of the precious jewels and pearls from the chest, and filled it with earth. The next day, when he saw what had happened, Naḥum of Gam Zu said: This too is for the good.,When he arrived there, at the ruler’s palace, they opened the chest and saw that it was filled with earth. The king wished to put all the Jewish emissaries to death. He said: The Jews are mocking me. Naḥum of Gam Zu said: This too is for the good. Elijah the Prophet came and appeared before the ruler as one of his ministers. He said to the ruler: Perhaps this earth is from the earth of their father Abraham. As when he threw earth, it turned into swords, and when he threw stubble, it turned into arrows, as it is written in a prophecy that the Sages interpreted this verse as a reference to Abraham: “His sword makes them as the dust, his bow as the driven stubble” (Isaiah 41:2).,There was one province that the Romans were unable to conquer. They took some of this earth, tested it by throwing it at their enemies, and conquered that province. When the ruler saw that this earth indeed had miraculous powers, his servants entered his treasury and filled Naḥum of Gam Zu’s chest with precious jewels and pearls and sent him off with great honor.,When Naḥum of Gam Zu came to spend the night at that same inn, the residents said to him: What did you bring with you to the emperor that he bestowed upon you such great honor? He said to them: That which I took from here, I brought there. When they heard this, the residents of the inn thought that the soil upon which their house stood had miraculous powers. They tore down their inn and brought the soil underneath to the king’s palace. They said to him: That earth that was brought here was from our property. The miracle had been performed only in the merit of Naḥum of Gam Zu. The emperor tested the inn’s soil in battle, and it was not found to have miraculous powers, and he had these residents of the inn put to death.,§ The mishna taught: What is considered a plague of pestilence? If it is a city that sends out five hundred infantrymen, and three dead are removed from it on three consecutive days, one dead per day, this is a plague of pestilence. The Sages taught: If a city that sends out fifteen hundred infantrymen, i.e., one that has a population of at least fifteen hundred men, e.g., the village of Akko, and nine dead are removed from it on three consecutive days, i.e., three dead per day, this is considered a plague of pestilence.,If all nine died on a single day, while none died on the other days, or if the nine died over a period of four days, this is not a plague of pestilence. And a city that sends out five hundred infantrymen, for example, the village of Amiko, and three dead are removed from it on three consecutive days, this is a plague of pestilence. 24a One day Rabbi Yosei bar Avin heard Rav Ashi studying and reciting the following statement. Shmuel said: With regard to one who removes a fish from the sea on Shabbat, when an area on the skin of the fish the size of a sela coin has dried up, he is liable for violating the prohibition against slaughtering an animal on Shabbat. A fish in that condition cannot survive, and therefore one who removed it from the water is liable for killing it. Rabbi Yosei bar Avin said to Rav Ashi: And let the Master say that this is the case provided that the skin that dried is between its fins. Rav Ashi said to him: And doesn’t the Master maintain that Rabbi Yosei ben Rabbi Avin said this ruling? Why didn’t you state it in his name? Rabbi Yosei bar Avin said to him: I am he.,Rav Ashi said to him: And didn’t the Master sit before and frequent the study hall of Rabbi Yosei from Yokrat? Rabbi Yosei bar Avin said to him: Yes. Rav Ashi said to him: And what is the reason that the Master left him and came here? Rabbi Yosei bar Avin said to him: I was concerned and departed because he is so severe and unforgiving. He is a man who has no mercy on his own son, and no mercy on his daughter. How, then, could he have mercy on me?,The Gemara asks: What is the incident involving his son? One day Rabbi Yosei from Yokrat hired day laborers to work his field. It grew late and he did not bring them food. The workers said to the son of Rabbi Yosei from Yokrat: We are starving. They were sitting under a fig tree, so the son said: Fig tree, fig tree. Yield your fruits, so that my father’s workers may eat. The fig tree yielded fruit, and they ate.,In the meantime, his father came and said to the workers: Do not be angry with me for being late, as I was engaged in a mitzva, and until just now I was traveling for that purpose and could not get here any sooner. They said to him: May the Merciful One satisfy you just as your son satisfied us and gave us food. He said to them: From where did he find food to give you? They said: Such-and-such an incident occurred. Rabbi Yosei from Yokrat said to his son: My son, you troubled your Creator to cause the fig to yield its fruit not in its proper time, so too, you will die young. And indeed, his son died before his time.,The Gemara asks: What is the incident involving his daughter? He had a very beautiful daughter. One day Rabbi Yosei from Yokrat saw a certain man piercing a hole in the hedge surrounding his property and looking at his daughter. Rabbi Yosei said to him: What is this? The man said to him: My teacher, if I have not merited taking her in marriage, shall I not at least merit to look at her? Rabbi Yosei said to her: My daughter, you are causing people distress. Return to your dust, and let people no longer stumble into sin due to you.,§ The Gemara relates another story involving Rabbi Yosei from Yokrat. He had a certain donkey that people hired each day for work. In the evening they would send it back with the money for its hire on its back, and the animal would go to its owner’s house. But if they added or subtracted from the appropriate sum, the donkey would not go. One day someone forgot a pair of sandals on the donkey, and it did not move until they removed the sandals from its back, after which it went off.,The Gemara cites more stories about miracles that occurred to righteous individuals. Whenever the charity collectors would see Elazar of the village of Birta, they would hide from him, as any money Elazar had with him he would give them, and they did not want to take all his property. One day, Elazar went to the market to purchase what he needed for his daughter’s dowry. The charity collectors saw him and hid from him.,He went and ran after them, saying to them: I adjure you, tell me, in what mitzva are you engaged? They said to him: We are collecting money for the wedding of an orphan boy and an orphan girl. He said to them: I swear by the Temple service that they take precedence over my daughter. He took everything he had with him and gave it to them. He was left with one single dinar, with which he bought himself wheat, and he then ascended to his house and threw it into the granary.,Elazar’s wife came and said to her daughter: What has your father brought? She said to her mother: Whatever he brought he threw into the granary. She went to open the door of the granary, and saw that the granary was full of wheat, so much so that it was coming out through the doorknob, and the door would not open due to the wheat. The granary had miraculously been completely filled. Elazar’s daughter went to the study hall and said to her father: Come and see what He Who loves You, the Almighty, has performed for you. He said to her: I swear by the Temple service, as far as you are concerned this wheat is consecrated property, and you have a share in it only as one of the poor Jews. He said this because he did not want to benefit from a miracle.,The Gemara returns to the topic of fasting for rain. Rabbi Yehuda Nesia decreed a fast and prayed for mercy, but rain did not come. He said, lamenting: How great is the difference between the prophet Samuel of Rama, for whom rain fell even when he prayed for it in summer, and myself, Yehuda ben Gamliel. Woe to the generation that is stuck with this leadership; woe to him in whose days this has occurred. He grew upset, and rain came.,The Gemara relates another story involving a Nasi’s decree of a fast for rain. In the house of the Nasi a fast was declared, but they didn’t inform Rabbi Yoḥa and Reish Lakish of the fast the day before. In the morning they informed them. Reish Lakish said to Rabbi Yoḥa: What are we to do? We did not accept this fast upon ourselves the evening before, and a fast must be accepted in the afternoon service of the day preceding the fast. Rabbi Yoḥa said to him: We are drawn after the community, and therefore, when the Nasi declares a public fast there is no need for an individual to accept it upon himself the day before.,The Gemara further states that on another occasion, a fast was declared in the house of the Nasi, but rain did not come. Oshaya, the youngest member of the group of Sages, taught them a baraita. It is written: “Then it shall be, if it shall be committed in error by the congregation, it being hidden from their eyes” (Numbers 15:24). This verse indicates that the leaders are considered the eyes of the congregation.,Oshaya continued: There is a parable that illustrates this, involving a bride who is in her father’s home and has not yet been seen by her bridegroom. As long as her eyes are beautiful, her body need not be examined, as certainly she is beautiful. However, if her eyes are bleary terutot, her entire body requires examination. So too, if the leaders of the generation are flawed, it is a sign that the entire generation is unworthy. By means of this parable, Oshaya was hinting that rain was withheld from the entire nation due to the evil committed by the household of the Nasi.,The servants of the Nasi came and placed a scarf around his neck and tormented him as punishment for insulting the house of the Nasi. His townsmen said to them: Let him be, as he also causes us pain with his harsh reproof, but since we see that all his actions are for the sake of Heaven we do not say anything to him and let him be. You too should let him be.,§ The Gemara relates: Rabbi Yehuda HaNasi declared a fast but rain did not come. Ilfa descended to lead the service before him, and some say it was Rabbi Ilfi. He recited: He Who makes the wind blow, and the wind indeed blew. He continued to recite: And Who makes the rain come, and subsequently, the rain came. Rabbi Yehuda HaNasi said to him: What are your good deeds, in the merit of which your prayers are answered so speedily? He said to him: I live in an impoverished city, in which there is no wine for kiddush or havdala. I go to the effort of bringing the residents wine for kiddush and havdala, and I thereby enable them to fulfill their duty. In reward for this mitzva, my prayers for rain were answered.,The Gemara relates a similar incident. Rav happened to come to a certain place where he decreed a fast but rain did not come. The prayer leader descended to lead the service before him and recited: He Who makes the wind blow, and the wind blew. He continued and said: And Who makes the rain fall, and the rain came. Rav said to him: What are your good deeds? He said to him: I am a teacher of children, and I teach the Bible to the children of the poor as to the children of the rich, and if there is anyone who cannot pay, I do not take anything from him. And I have a fishpond, and any child who neglects his studies, I bribe him with the fish and calm him, and soothe him until he comes and reads.,The Gemara further relates: Rav Naḥman decreed a fast, prayed for mercy, but rain did not come. In his misery, he said: Take Naḥman and throw him from the wall to the ground, as the fast he decreed has evidently had no effect. He grew upset, and rain came.,The Gemara relates: Rabba decreed a fast. He prayed for mercy, but rain did not come. They said to him: But when this Rav Yehuda decreed a fast, rain would come. He said to them: What can I do? If the difference between us is due to Torah study, we are superior to the previous generation, as in the years of Rav Yehuda all of their learning 24b was connected to the order of Nezikin, while they were largely unfamiliar with the rest of the Mishna, and we learn all six orders of the Mishna. And when Rav Yehuda reached tractate Uktzin, which discusses the extent to which various fruits and vegetables are considered an integral part of the produce in terms of becoming ritually impure, which is the basis for the halakha that a woman who pickles a vegetable in a pot, etc. (Teharot 2:1), and some say that when he reached the halakha that olives that are pickled with their leaves are ritually pure, etc., as they are no longer considered part of the fruit (Uktzin 2:1), he would say: Those are the disputes between Rav and Shmuel that we see here. He felt it was an extremely challenging passage, as difficult as the most complex arguments between Rav and Shmuel.,And we, in contrast, learn tractate Uktzin in thirteen yeshivot, while, with regard to miracles, after declaring a fast to pray for a drought to end, when Rav Yehuda would remove one of his shoes as a sign of distress, the rain would immediately come, before he could remove his second shoe. And yet we cry out all day and no one notices us. Rabba continued: If the difference between the generations is due to inappropriate deeds, if there is anyone who has seen me do anything improper, let him say so. I am not at fault, but what can the great leaders of the generation do when their generation is not worthy, and rain is withheld on account of the people’s transgressions?,The Gemara explains the reference to Rav Yehuda’s shoe. Rav Yehuda saw two people wasting bread, throwing it back and forth. He said: I can learn from the fact that people are acting like this that there is plenty in the world. He cast his eyes angrily upon the world, and there was a famine. The Sages said to Rav Kahana, son of Rav Neḥunya, the attendant of Rav Yehuda: The Master, who is frequently present before Rav Yehuda, should persuade him to leave by way of the door nearest the market, so that he will see the terrible effects of the famine. Rav Kahana persuaded Rav Yehuda, and he went out to the market, where he saw a crowd.,He said to them: What is this gathering? They said to him: We are standing by a container kuspa of dates that is for sale. He said: If so many people are crowding around to purchase a single container of dates, I can learn from this that there is a famine in the world. He said to his attendant: I want to fast over this; remove my shoes as a sign of distress. He removed one of his shoes and rain came. When he began to take off the other shoe, Elijah came and said to him: The Holy One, Blessed be He, said: If you remove your other shoe, I will destroy the entire world so that you will not be further distressed.,Rav Mari, son of Shmuel’s daughter, said: At that moment, I was standing on the bank of the Pappa River. I saw angels who appeared as sailors bringing sand and filling ships with it, and it became fine flour. Everyone came to buy this flour, but I said to them: Do not purchase this flour, as it is the product of miracles. Tomorrow, boats filled with wheat will come from Parzina, and you may purchase that produce.,§ The Gemara relates another story. Rava happened to come to the city of Hagrunya. He decreed a fast, but rain did not come. He said to the local residents: Everyone, continue your fast and do not eat tonight. The next morning he said to them: Whoever had a dream last night, let him say it. Rabbi Elazar of Hagronya said to them: The following was recited to me in my dream. Good greetings to a good master from a good Lord, Who in His goodness does good for His people. Rava said: I can learn from this that it is a favorable time to pray for mercy. He prayed for mercy and rain came.,The Gemara relates another story that deals with prayer for rain. There was a certain man who was sentenced to be flogged by Rava’s court because he had relations with a gentile woman. Rava flogged the man and he died as a result. When this matter was heard in the house of the Persian King Shapur, he wanted to punish Rava for imposing the death penalty, as he thought, without the king’s permission. Ifra Hormiz, mother of King Shapur, said to her son: Do not interfere and quarrel with the Jews, as whatever they request from God, their Master, He gives them.,He said to her: What is this that He grants them? She replied: They pray for mercy and rain comes. He said to her: This does not prove that God hears their prayers, as that occurs merely because it is the time for rain, and it just so happens that rain falls after they pray. Rather, if you want to prove that God answers the prayers of the Jews, let them pray for mercy now, in the summer season of Tammuz, and let rain come. Ifra Hormiz sent a message to Rava: Direct your attention and pray for mercy that rain may come. He prayed for mercy, but rain did not come.,He said before God: Master of the Universe, it is written: “O God, we have heard with our ears, our fathers have told us, what work You did in their days, in days of old” (Psalms 44:2), but we have not seen it with our own eyes. As soon as he said this, rain came until the gutters of Meḥoza overflowed and poured into the Tigris River. Rava’s father came and appeared to him in a dream and said to him: Is there anyone who troubles Heaven so much to ask for rain out of its season? In his dream, his father further said to him: Change your place of rest at night. He changed his place, and the next day he found that his bed had been slashed by knives.,The Gemara relates: Rav Pappa decreed a fast, but rain did not come. His heart became weak from hunger, so he swallowed seraf a bowl pinka of porridge, and prayed for mercy, but rain still did not come. Rav Naḥman bar Ushpazti said to him: If the Master swallows another bowl of porridge, rain will come. He was mocking Rav Pappa for eating while everyone else was fasting. Rav Pappa was embarrassed and grew upset, and rain came.,The Gemara tells another story about prayer for rain. Rabbi Ḥanina ben Dosa was traveling along a road when it began to rain. He said before God: Master of the Universe, the entire world is comfortable, because they needed rain, but Ḥanina is suffering, as he is getting wet. The rain ceased. When he arrived at his home, he said before God: Master of the Universe, the entire world is suffering that the rain stopped, and Ḥanina is comfortable? The rain began to come again.,Rav Yosef said, in reaction to this story: What effect does the prayer of the High Priest have against that of Rabbi Ḥanina ben Dosa? As we learned in a mishna: After leaving the Holy of Holies on Yom Kippur, the High Priest would recite a brief prayer in the outer chamber. The Gemara asks: What would he pray? Ravin bar Adda and Rava bar Adda both say in the name of Rav Yehuda that this was his prayer: May it be Your will, Lord our God, that this year shall be rainy and hot. The Gemara expresses surprise at this request: Is heat a good matter? On the contrary, it is unfavorable. Why should he request that the year be hot?,Rather, say that he recited the following: If the upcoming year is hot, may it also be rainy and moist with dew, lest the heat harm the crops. The High Priest would also pray: And let not the prayer of travelers enter Your presence. Rav Aḥa, son of Rava, in the name of Rav Yehuda, concluded the wording of this prayer: May the rule of power not depart from the house of Judea. And may Your nation Israel not depend upon each other for sustece, nor upon another nation. Instead, they should be sustained from the produce of their own land. Evidently, the High Priest’s prayer that God should not listen to the prayer of individual travelers was disregarded in the case of Rabbi Ḥanina ben Dosa.,§ The Gemara continues to discuss the righteous Rabbi Ḥanina ben Dosa and the wonders he performed. Rav Yehuda said that Rav said: Each and every day a Divine Voice emerges from Mount Horeb and says: The entire world is sustained by the merit of My son Ḥanina ben Dosa, and yet for Ḥanina, My son, a kav of carobs, a very small amount of inferior food, is sufficient to sustain him for an entire week, from one Shabbat eve to the next Shabbat eve. The Gemara relates: Rabbi Ḥanina ben Dosa’s wife would heat the oven every Shabbat eve and create a great amount of smoke, 25b its shoots do not replenish themselves when its stump is cut down, so too, Heaven forbid, with regard to a righteous person, his shoots will not replenish themselves, i.e., he will be unable to recover from misfortune. Therefore, it is stated “cedar” in the verse. Just as the cedar grows new shoots after its stump is cut down, so too, a righteous individual will thrive again. Conversely, were it stated “cedar” and were it not stated “palm tree,” I would say that just as in the case of a cedar, it does not produce fruit, so too, a righteous man, God forbid, does not produce fruit, i.e., he will have no reward in the World-to-Come. Therefore, it is stated “palm tree” and it is also stated “cedar.”,§ The Gemara asks: And do a cedar’s shoots really replenish themselves? But isn’t it taught in a baraita: With regard to one who bought a tree from another to chop it down for wood, without acquiring total ownership of the tree, he must lift his ax a handbreadth and chop there, so as to allow the tree to grow back? However, in a case where he purchased a large sycamore, he must leave two handbreadths. In the case of an untrimmed sycamore, he must leave three handbreadths. In a situation where one bought reeds or grapevines, he may chop only from the first knot and above. In the case of palms or cedars, one may dig down and uproot it, as its shoots will not replenish themselves. This baraita indicates that cedars will not grow new shoots after they have been cut down.,The Gemara answers: With what are we dealing here? With other species of cedars. This is in accordance with the opinion of Rabba bar Huna, as Rabba bar Huna said: There are ten species of cedars, as it is stated: “I will plant in the wilderness the cedar, the acacia tree and myrtle and the oil tree; I will set in the desert cypress, the plane tree and the larch together” (Isaiah 41:19). The seven species mentioned in this verse are all called cedars, as are three additional species.,The Sages taught: An incident occurred involving Rabbi Eliezer, who decreed a complete cycle of thirteen fasts upon the congregation, but rain did not fall. At the end of the last fast, the congregation began to exit the synagogue. He said to them: Have you prepared graves for yourselves? If rain does not fall, we will all die of hunger. All the people burst into tears, and rain fell.,There was another incident involving Rabbi Eliezer, who descended to serve as prayer leader before the ark on a fast day. And he recited twenty-four blessings, but he was not answered. Rabbi Akiva descended before the ark after him and said: Our Father, our King, we have no king other than You. Our Father, our King, for Your sake, have mercy on us. And rain immediately fell. The Sages were whispering among themselves that Rabbi Akiva was answered while his teacher, Rabbi Eliezer, was not. A Divine Voice emerged and said: It is not because this Sage, Rabbi Akiva, is greater than that one, Rabbi Eliezer, but that this one is forgiving, and that one is not forgiving. God responded to Rabbi Akiva’s forgiving nature in kind by sending rain.,§ The Sages taught in a baraita: How much rain must fall for the community to cease their fast for rain? If the rain penetrates the soil by the full depth of the blade of a plow until the spot where it bends, they may cease fasting; this is the statement of Rabbi Meir. And the Rabbis say a different measurement: If the earth is completely dry, the soil must become moist to the depth of a single handbreadth. For average soil, they must wait until the moisture reaches a depth of two handbreadths. If it is worked soil, i.e., soil that has been plowed, the moisture must reach to a depth of three handbreadths.,It is taught in a baraita that Rabbi Shimon ben Elazar says: There is no handbreadth of rain from above toward which the water of the deep does not rise three handbreadths. The Gemara raises an objection: But isn’t it taught in another baraita that the water of the deep rises two handbreadths? The Gemara explains: This is not difficult. Here, in first baraita, it is referring to worked land, which water penetrates faster, whereas there, in the second baraita, it is referring to unworked land, which water does not penetrate as easily, and therefore the water of the deep rises only two handbreadths.,Rabbi Elazar said: When the water libation was poured during the festival of Sukkot, these waters of the deep say to the other waters of the deep: Let your water flow, as I hear the voices of two of our friends, the wine libation and the water libation, which are both poured on the altar. As it is stated: “Deep calls to deep at the sound of your channels, all Your waves and Your billows are gone over me” (Psalms 42:8), i.e., the upper waters of the deep call to the lower waters of the deep when they hear the sound of the libations.,Rabba said: I have seen this angel in charge of water, Ridya, in the form of a calf whose lips were parted, standing between the lower waters of the deep and the upper waters of the deep. To the upper waters of the deep, he said: Distill your water and let it rain. To the lower waters of the deep, he said: Let your water flow from below, as it is stated: “The flowers appear on the earth; the time of the singing has come, and the voice of the turtledove tur is heard in our land” (Song of Songs 2:12). The appearance of flowers in this verse alludes to the libations, as both the blooming of flowers and pouring of these libations are annual events. The time of the singing is referring to the singing of the Festival. Finally, the term tur in Aramaic can also mean an ox; in this context, it is interpreted as a reference to the angel Ridya.,§ The mishna teaches: If they were fasting for rain and rain fell for them before sunrise, they need not complete their fast until the evening. The Sages taught: If they were fasting for rain and rain fell for them before sunrise, they need not complete their fast, as the obligation to fast does not come into effect until sunrise. However, if rain fell after sunrise, they must complete their fast. This is the statement of Rabbi Meir. Rabbi Yehuda says: If rain fell before midday, they need not complete their fast; however, if it rains after midday, they must complete their fast.,Rabbi Yosei says: If rain falls before the ninth hour, three hours into the afternoon, they need not complete their fast; if it rains after the ninth hour of the day, they must complete their fast, as we found with regard to Ahab, king of Israel, who fasted from the ninth hour and onward, as it is stated: “And it came to pass, when Ahab heard these words, that he rent his clothes, and put sackcloth upon his flesh, and fasted, and lay in sackcloth, and went softly. And the word of the Lord came to Elijah the Tishbite saying: Do you see how Ahab humbles himself before Me?” (I\xa0Kings 21:27–29). According to tradition, this occurred in the ninth hour.,Rabbi Yehuda Nesia decreed a fast, and rain fell for them after sunrise. He thought to complete the fast, but Rabbi Ami said to him that we learned: Before noon and after noon, i.e., the halakha is in accordance with the opinion of Rabbi Yehuda. Shmuel HaKatan decreed a fast, and rain fell for them before sunrise. The people thought to say: This is a sign of the praiseworthiness of the community, as we merited rainfall even before we prayed.,He said to them: I will tell you a parable. To what is this matter comparable? To a situation where there is a slave who requests a reward from his master, either food or livelihood, and the master says to his ministers: Give him what he asks for and let me not hear his voice, as I would rather not have to listen to him. Here, too, evidently God has no desire to hear our prayers.,Again, on another occasion, Shmuel HaKatan decreed a fast, and rain fell for them after sunset. Based on his previous response, the people thought to say: This is a sign of the praiseworthiness of the community, as God listened to our prayers all day. Shmuel HaKatan said to them: It is not a sign of the praiseworthiness of the community. Rather, I will tell you a parable. To what is this matter comparable? To a situation where there is a slave who requests a reward from his master, and the master says to his ministers: Wait until he pines away and suffers, and afterward give it to him. Here too, the delay is not to the congregation’s credit.,The Gemara asks: But if so, according to the opinion of Shmuel HaKatan, what is considered the praiseworthiness of the community; what are the circumstances in which approval is shown from Heaven? The Gemara explains: When the prayer leader recites: He Who makes the wind blow, and the wind blows; and when he recites: And the rain fall, and rain falls.,The mishna teaches: An incident occurred in which the court decreed a fast in Lod, and when rain fell they ate and drank, and afterward they recited hallel. The Gemara asks: And let us recite hallel at the outset, without delay. Why did they first go home and eat? Abaye and Rava both said: Because one recites hallel ' None |
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73. Babylonian Talmud, Yevamot, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Rabbis (sages) • sages, dialectical argumentation of • sages, violence of
Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 106; Rubenstein (2003), The Culture of the Babylonian Talmud. 44, 56
| 16a בני צרות אני מעיד לכם,ת"ש בימי רבי דוסא בן הרכינס הותרה צרת הבת לאחין שמע מינה עשו שמע מינה,גופא בימי רבי דוסא בן הרכינס התירו צרת הבת לאחין והיה הדבר קשה לחכמים מפני שחכם גדול היה ועיניו קמו מלבא לבית המדרש,(אמר ומי ילך) ויודיעו אמר להן רבי יהושע אני אלך ואחריו מי רבי אלעזר בן עזריה ואחריו מי ר"ע הלכו ועמדו על פתח ביתו נכנסה שפחתו אמרה לו רבי חכמי ישראל באין אצלך אמר לה יכנסו ונכנסו,תפסו לרבי יהושע והושיבהו על מטה של זהב א"ל רבי אמור לתלמידך אחר וישב אמר לו מי הוא רבי אלעזר בן עזריה אמר ויש לו בן לעזריה חבירנו,קרא עליו המקרא הזה (תהלים לז, כה) נער הייתי גם זקנתי ולא ראיתי צדיק נעזב וזרעו מבקש לחם תפסו והושיבו על מטה של זהב א"ל רבי אמור לתלמידך אחר וישב א"ל ומי הוא עקיבא בן יוסף א"ל אתה הוא עקיבא בן יוסף ששמך הולך מסוף העולם ועד סופו שב בני שב כמותך ירבו בישראל,התחילו מסבבים אותו בהלכות עד שהגיעו לצרת הבת אמרו ליה צרת הבת מהו אמר להן מחלוקת בית שמאי ובית הלל הלכה כדברי מי אמר להן הלכה כבית הלל אמרו ליה והלא משמך אמרו הלכה כבית שמאי,אמר להם דוסא שמעתם או בן הרכינס שמעתם אמרו ליה חיי רבי סתם שמענו אמר להם אח קטן יש לי בכור שטן הוא ויונתן שמו והוא מתלמידי שמאי,והזהרו שלא יקפח אתכם בהלכות לפי שיש עמו שלש מאות תשובות בצרת הבת שהיא מותרת אבל מעיד אני עלי שמים וארץ שעל מדוכה זו ישב חגי הנביא ואמר שלשה דברים צרת הבת אסורה,עמון ומואב מעשרין מעשר עני בשביעית ומקבלים גרים מן הקרדויין ומן התרמודים,תנא כשנכנסו נכנסו בפתח אחד כשיצאו יצאו בשלשה פתחים פגע בו בר"ע אקשי ליה ואוקמיה,אמר לו אתה הוא עקיבא ששמך הולך מסוף העולם ועד סופו אשריך שזכית לשם ועדיין לא הגעת לרועי בקר אמר לו רבי עקיבא ואפילו לרועי צאן,עמון ומואב מעשרין מעשר עני בשביעית דאמר מר הרבה כרכים כבשו עולי מצרים ולא כבשו עולי בבל וקדושה ראשונה קדשה לשעתה ולא קדשה לעתיד לבא,והניחום כדי שיסמכו עליהן עניים בשביעית,ומקבלים גרים מן הקרדויים והתרמודים איני והא תני רמי בר יחזקאל אין מקבלים גרים מן הקרדויים אמר רב אשי קרתויים אתמר כדאמרי אינשי קרתויים פסולים,ואיכא דאמרי תני רמי בר יחזקאל אין מקבלים גרים מן הקרתויים מאי לאו היינו קרתויים היינו קרדויים אמר רב אשי לא קרתויי לחוד וקרדויי לחוד כדאמרי אינשי קרתויי פסילי,רבי יוחנן וסביא דאמרי תרוייהו אין מקבלים גרים מן התרמודים ומי אמר ר\' יוחנן הכי והתנן כל הכתמים הבאים מן הרקם טהורים,ורבי יהודה מטמא מפני שהם גרים וטועים מבין העובדי כוכבים טהורים והוינן בה'' None | 16a whereas with regard to the children of rival wives, I testify to you that they are not disqualified, since, as stated, their descendants served as High Priests.,§ The Gemara states: Come and hear another source that indicates Beit Shammai did act upon their opinions: In the time of Rabbi Dosa ben Harkinas, the rival wife of a daughter was permitted to the brothers. Conclude from this that Beit Shammai did act in accordance with their opinions. The Gemara summarizes these proofs: Indeed, conclude from these sources that Beit Shammai did put their rulings into practice.,§ Since the last source is only part of a larger incident, the Gemara cites the matter itself. In the time of Rabbi Dosa ben Harkinas the Sages permitted the rival wife of a daughter to the brothers. In other words, it became known that Rabbi Dosa ben Harkinas deemed permitted a daughter’s rival wife. And this matter was difficult in the eyes of the Rabbis because he was a great Sage and his decision in favor of Beit Shammai carried great weight. They could not approach him immediately, as he was very old and his eyes had dimmed so much that he was incapable of coming to the study hall.,They said: And who will go and notify him that this matter requires clarification? Rabbi Yehoshua said to them: I will go. They asked: And who shall go after him? They selected Rabbi Elazar ben Azarya, who was one of the great Sages of the generation, notwithstanding his youth. They further inquired: And who after him? Rabbi Akiva. They went and stood at the entrance of Rabbi Dosa ben Harkinas’s house. His maidservant entered and said to him: Rabbi, the Sages of Israel have come to you. He said to her: Let them enter, and they entered.,Rabbi Dosa ben Harkinas grabbed Rabbi Yehoshua, with whom he was already acquainted, and sat him on a bed of gold, as Rabbi Dosa was extremely wealthy. Rabbi Yehoshua said to him: Rabbi, call your other disciple so that he may sit. He asked him to call the other Sage as well, as it is a mark of respect when speaking to a great scholar to call every other Sage his disciple. He said to him: Who is it? Rabbi Yehoshua replied: Rabbi Elazar ben Azarya. Rabbi Dosa said: And does our colleague Azarya have a son? Due to his old age and prolonged absence from the study hall he had not heard of him.,Rabbi Dosa ben Harkinas recited this verse about Rabbi Elazar ben Azarya: “I have been young, and now am old; yet I have not seen the righteous forsaken, nor his seed begging bread” (Psalms 37:25). He interpreted this verse to mean that the son of a Torah scholar also becomes a Torah scholar. He grabbed him and sat him on a bed of gold. Rabbi Yehoshua said to him: Rabbi, call your other disciple so that he may sit. He said to him: Who is that? He said to him: Akiva ben Yosef. Rabbi Dosa said to him: You are Akiva ben Yosef, whose name has spread from one end of the world to the other? Even Rabbi Dosa had heard of Rabbi Akiva’s reputation as a great man. Sit, my son, sit. May the likes of you multiply in Israel.,Out of courtesy, they did not wish to broach the subject immediately. Rather, they began to encircle him with deliberations on different halakhot, until they came to the case of the rival wife of a daughter. They said to him: What is the halakha with regard to the rival wife of a daughter? He said that it is a matter of dispute between Beit Shammai and Beit Hillel. They asked him: According to whose statement is the halakha? He said to them: The halakha is in accordance with the opinion of Beit Hillel. They said to him: But didn’t they say in your name that the halakha is in accordance with the opinion of Beit Shammai?,He said to them: Did you hear that Dosa ben Harkinas issued this ruling, or did you hear that it was stated by ben Harkinas? They said to him: On your life, Rabbi, we heard simply ben Harkinas. He said to them: If so, it is no wonder, as I have a younger brother who is the firstborn of the Satan, i.e., he is extremely sharp and as brazen as a demon. And his name is Yonatan, and he is among the disciples of Shammai. It is he who issued this ruling.,Rabbi Dosa ben Harkinas added: And beware that he not batter you with halakhot in this matter, as he has with him three hundred proofs with regard to the rival wife of a daughter that she is permitted. However, you need not worry about the issue itself, as I call as witnesses before me the heavens and the earth that on this very mortar, which was preserved in my house due to its historical importance, Haggai the prophet sat, and I have a tradition that he said three matters of halakha: First, that the rival wife of a daughter is forbidden.,Second, that the halakhic rulings for the territories of Ammon and Moab in Transjordan, although similar to those of Eretz Yisrael, are not exactly the same, as their residents tithe the poor man’s tithe in the Sabbatical Year. The total abandonment of fields in the seventh year does not apply in Ammon and Moab, as they are not part of Eretz Yisrael. Instead, in those areas one must bring the poor man’s tithe to the paupers of Eretz Yisrael, as there are no tithes in Eretz Yisrael in the Sabbatical Year. Lastly, Haggai testified: And one accepts converts from the Karduyin and the Tarmodim, without concern that there might be Jews mingled among them, which could render them mamzerim and prohibited from entering the community.,The Sage taught: When they entered, they all entered through one entrance. When they left, they left through three entrances, in an effort to try to find Rabbi Dosa’s brother. Rabbi Akiva encountered him. Yonatan ben Harkinas raised against him all of his objections to the opinion of Beit Hillel, and he withstood him, i.e., Rabbi Akiva was able to respond to all of them.,Yonatan ben Harkinas grew angry and said to him: You are Akiva ben Yosef, whose name has spread from one end of the world to the other? Be happy that you have merited a great name, and yet you have not yet reached the level of cattle herders. Cattle herders were generally simple individuals who were not familiar even with ordinary matters, and certainly not with halakha. Rabbi Akiva said to him with characteristic modesty: And I have not even reached the level of shepherds, who are considered even worse than cattle herders, as they are unfit for giving testimony.,§ Since the halakhot of the prophet Haggai were mentioned, the Gemara discusses them here. Haggai said that Ammon and Moab tithe the poor man’s tithe in the Sabbatical Year, as the Master said: Many cities were conquered by those who returned from Egypt, and were not conquered by those who returned from Babylonia after the destruction of the First Temple. And the initial consecration of Eretz Yisrael, by those who returned from Egypt, sanctified it for its time and did not sanctify it forever, as the future sanctification of Eretz Yisrael depended on the renewed conquest of the land by the Jewish people.,And those who returned from Babylonia left those places aside and did not consider them part of Eretz Yisrael even after Jewish settlement was renewed there. They would plow and harvest in these places in the Sabbatical Year and tithe the poor man’s tithe so that the poor of Eretz Yisrael who did not have sufficient income from the previous years could rely upon them. Consequently, in the Sabbatical Year the poor received help from this tithe.,§ Haggai also declared: And one accepts converts from the Karduyim and the Tarmodim. The Gemara asks: Is that so? But didn’t Rami bar Yeḥezkel teach in a baraita: One does not accept converts from the Karduyim? Rav Ashi said: Kartuyim, not Karduyim, was stated by Rami bar Yeḥezkel. As people say in common discourse: The Kartuyim are unfit.,And there are those who say a slightly different version of this discussion. Rami bar Yeḥezkel taught: One does not accept converts from the Kartuyim. What, is it not the case that Kartuyim is the same as Karduyim? If so there is a contradiction between the baraita of Rami bar Yeḥezkel and the statement of Rabbi Dosa ben Harkinas. Rav Ashi said: No; the Kartuyim are one discrete category and the Karduyim are another discrete category, as people say: Kartuyim are unfit.,Rabbi Yoḥa and the Elders both say: One does not accept converts from the Tarmodim. The Gemara asks: And did Rabbi Yoḥa actually say this, that one does not accept converts from the Tarmodim due to a concern that Jews may have intermingled with them? But didn’t we learn in a mishna: All clothing with stains of blood that might be from a menstruating woman and that come from the city on the border of Eretz Yisrael called Rekem are ritually pure, as it can be assumed that they belong to gentiles, and the blood of a menstruating gentile woman is not ritually impure.,And Rabbi Yehuda deems it ritually impure because those residents of that place are converts and are in error. In other words, some of the inhabitants of Rekem assimilated and no longer observe the halakhot of the Torah, and therefore one must be wary lest the stains are in fact from a Jewish menstruating woman. Stains that came from among the gentiles, however, are ritually pure. And we discussed the following problem:'' None |
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74. Babylonian Talmud, Yoma, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Rabbis (sages) • Samuel (Babylonian sage)
Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 100, 101, 102; Levine (2005), The Ancient Synagogue, The First Thousand Years, 564
| 87b אתא ר\' חייא הדר לרישא עייל בר קפרא הדר לרישא אתא ר"ש ברבי הדר לרישא אתא ר\' חנינא (בר) חמא אמר כולי האי נהדר וניזיל לא הדר איקפיד ר\' חנינא אזל רב לגביה תליסר מעלי יומי דכפורי ולא איפייס,והיכי עביד הכי והאמר ר\' יוסי בר חנינא כל המבקש מטו מחבירו אל יבקש ממנו יותר משלש פעמים רב שאני ור\' חנינא היכי עביד הכי והאמר רבא כל המעביר על מדותיו מעבירין לו על כל פשעיו,אלא ר\' חנינא חלמא חזי ליה לרב דזקפוהו בדיקלא וגמירי דכל דזקפוהו בדיקלא רישא הוי אמר שמע מינה בעי למעבד רשותא ולא איפייס כי היכי דליזיל ולגמר אורייתא בבבל,ת"ר מצות וידוי ערב יוה"כ עם חשכה אבל אמרו חכמים יתודה קודם שיאכל וישתה שמא תטרף דעתו בסעודה ואע"פ שהתודה קודם שאכל ושתה מתודה לאחר שיאכל וישתה שמא אירע דבר קלקלה בסעודה ואף על פי שהתודה ערבית יתודה שחרית שחרית יתודה במוסף במוסף יתודה במנחה במנחה יתודה בנעילה,והיכן אומרו יחיד אחר תפלתו ושליח צבור אומרו באמצע מאי אמר אמר רב אתה יודע רזי עולם ושמואל אמר ממעמקי הלב ולוי אמר ובתורתך כתוב לאמר ר\' יוחנן אמר רבון העולמים,ר\' יהודה אמר כי עונותינו רבו מלמנות וחטאתינו עצמו מספר רב המנונא אמר אלהי עד שלא נוצרתי איני כדאי עכשיו שנוצרתי כאילו לא נוצרתי עפר אני בחיי ק"ו במיתתי הרי אני לפניך ככלי מלא בושה וכלימה יהי רצון מלפניך שלא אחטא ומה שחטאתי מרוק ברחמיך אבל לא ע"י יסורין והיינו וידויא דרבא כולה שתא ודרב המנונא זוטא ביומא דכפורי,אמר מר זוטרא לא אמרן אלא דלא אמר אבל אנחנו חטאנו אבל אמר אבל אנחנו חטאנו תו לא צריך דאמר בר המדודי הוה קאימנא קמיה דשמואל והוה יתיב וכי מטא שליחא דצבורא ואמר אבל אנחנו חטאנו קם מיקם אמר שמע מינה עיקר וידוי האי הוא,תנן התם בשלשה פרקים בשנה כהנים נושאין את כפיהן ארבעה פעמים ביום בשחרית במוסף במנחה ובנעילת שערים ואלו הן שלשה פרקים בתעניות ובמעמדות וביום הכפורים,מאי נעילת שערים רב אמר צלותא יתירתא ושמואל אמר מה אנו מה חיינו מיתיבי אור יוה"כ מתפלל שבע ומתודה בשחרית מתפלל שבע ומתודה במוסף מתפלל שבע ומתודה במנחה מתפלל שבע ומתודה בנעילה מתפלל שבע ומתודה,תנאי היא דתניא יום הכפורים עם חשיכה מתפלל שבע ומתודה וחותם בוידוי דברי ר"מ וחכמים אומרים מתפלל שבע ואם רצה לחתום בוידוי חותם תיובתא דשמואל תיובתא,עולא בר רב נחית קמיה דרבא פתח באתה בחרתנו וסיים במה אנו מה חיינו ושבחיה רב הונא בריה דרב נתן אמר ויחיד אומרה אחר תפלתו,אמר רב תפלת נעילה פוטרת את של ערבית רב לטעמיה דאמר צלותא יתירא היא וכיון דצלי ליה תו לא צריך,ומי אמר רב הכי והאמר רב הלכה כדברי האומר תפלת ערבית רשות לדברי האומר חובה קאמר,מיתיבי אור יום הכפורים מתפלל שבע ומתודה שחרית שבע ומתודה מוסף שבע ומתודה בנעילה מתפלל שבע ומתודה ערבית מתפלל שבע מעין שמונה עשרה רבי חנינא בן גמליאל משום אבותיו מתפלל שמונה עשרה שלימות'' None | 87b Rabbi Ḥiyya, Rav’s uncle and teacher, came in, whereupon Rav returned to the beginning of the portion and began to read it again. Afterward, bar Kappara came in, and Rav returned to the beginning of the portion out of respect for bar Kappara. Then Rabbi Shimon, son of Rabbi Yehuda HaNasi, came in, and he returned again to the beginning of the portion. Then, Rabbi Ḥanina bar Ḥama came in, and Rav said to himself: Shall I go back and read so many times? He did not return but continued from where he was. Rabbi Ḥanina was offended because Rav showed that he was less important than the others. Rav went before Rabbi Ḥanina on Yom Kippur eve every year for thirteen years to appease him, but he would not be appeased.,The Gemara asks: How could Rav act this way? Didn’t Rabbi Yosei bar Ḥanina say: Anyone who requests forgiveness from another should not ask more than three times? The Gemara answers: Rav is different, since he was very pious and forced himself to act beyond the letter of the law. The Gemara asks: And how could Rabbi Ḥanina act this way and refuse to forgive Rav, though he asked many times? Didn’t Rava say: With regard to anyone who suppresses his honor and forgives someone for hurting him, God pardons all his sins?,The Gemara explains: Rather, this is what happened: Rabbi Ḥanina saw in a dream that Rav was being hung on a palm tree, and he learned as a tradition that anyone about whom there is a dream in which he was being hung on a palm tree will become the head of a yeshiva. He said: Learn from this that providence has decreed that he must eventually become the head of the yeshiva. Therefore, I will not be appeased, so that he will have to go and study Torah in Babylonia. He was conscious of the principle that one kingdom cannot overlap with another, and he knew that once Rav was appointed leader, he, Rabbi Ḥanina, would have to abdicate his own position or die. Therefore, he delayed being appeased, so that Rav would go to Babylonia and be appointed there as head of the yeshiva. In this way, the dream would be fulfilled, as Rav would indeed be appointed as head of a yeshiva, but since he would be in Babylonia, Rabbi Ḥanina would not lose his own position.,§ The Sages taught: The main mitzva of confession is on Yom Kippur eve when darkness falls. But the Sages said: One should also confess on Yom Kippur eve before he eats and drinks at his last meal before the fast lest he become confused at the meal, due to the abundance of food and drink, and be unable to confess afterward. And although one confessed before he ate and drank, he confesses again after he eats and drinks, as perhaps he committed some sin during the meal itself. And although one confessed during the evening prayer on the night of Yom Kippur, he should confess again during the morning prayer. Likewise, although one confessed during the morning prayer, he should still confess during the additional prayer. Similarly, although one confessed during the additional prayer, he should also confess during the afternoon prayer; and although one confessed during the afternoon prayer, he should confess again during the closing prayer ne’ila.,And where in the Yom Kippur prayers does one say the confession? An individual says it after his Amida prayer, and the prayer leader says it in the middle of the Amida prayer. The Gemara asks: What does one say; what is the liturgy of the confession? Rav said: One says the prayer that begins: You know the mysteries of the universe, in accordance with the standard liturgy. And Shmuel said that the prayer begins with: From the depths of the heart. And Levi said that it begins: And in your Torah it is written, saying, and one then recites the forgiveness achieved by Yom Kippur as stated in the Torah. Rabbi Yoḥa said that it begins: Master of the Universe.,Rabbi Yehuda said that one says: For our iniquities are too many to count and our sins are too great to number. Rav Hamnuna said: This is the liturgy of the confession: My God, before I was formed I was unworthy. Now that I have been formed, it is as if I had not been formed. I am dust while alive, how much more so when I am dead. See, I am before You like a vessel filled with shame and disgrace. May it be Your will that I may sin no more, and as for the sins I have committed before You, erase them in Your compassion, but not by suffering. The Gemara comments: This is the confession that Rava used all year long; and it was the confession that Rav Hamnuna Zuta used on Yom Kippur.,Mar Zutra said: We said only that one must follow all these versions when he did not say the words: But we have sinned. However, if he said the words: But we have sinned, he need not say anything further because that is the essential part of the confession. As bar Hamdudei said: I was standing before Shmuel and he was sitting; and when the prayer leader reached the words: But we have sinned, Shmuel stood. Bar Hamdudei said: Learn from here that this is the main part of the confession, and Shmuel stood up to emphasize the significance of these words.,§ We learned in a mishna there, in tractate Ta’anit: At three times in the year, priests raise their hands to recite the priestly benediction four times in a single day: In the morning prayer, in the additional prayer, in the afternoon prayer, and at the closing ne’ila of the gates. And these are the three times in the year: During communal fasts for lack of rain, on which the ne’ila prayer is recited; and during non-priestly watches ma’amadot, when the Israelite members of the guard parallel to the priestly watch come and read the account of Creation (see Ta’anit 26a); and on Yom Kippur.,The Gemara asks: What is the closing of the gates, i.e., the ne’ila prayer? Rav said: It is an added prayer of Amida. And Shmuel said: It is not a full prayer but only a confession that begins with the words: What are we, what are our lives? The Gemara raises an objection to this from a baraita, as it was taught: On the night of Yom Kippur, one prays seven blessings in the Amida prayer and confesses; during the morning prayer, one prays seven blessings and confesses; during the additional prayer, one prays seven blessings and confesses; during the afternoon prayer, one prays seven blessings and confesses; and during the ne’ila prayer, one prays seven blessings and confesses. This concurs with Rav’s opinion that ne’ila is an added prayer.,This is a dispute between tanna’im They all agree that ne’ila is an added prayer but disagree about the obligation to confess at the ne’ila prayer, as it was taught in a baraita: At the end of Yom Kippur, as darkness falls, one prays seven blessings of the Amida and confesses and ends with the confession; this is the statement of Rabbi Meir. And the Rabbis say: He prays seven blessings of the Amida, and if he wishes to end his prayer with a confession, he ends it in this way. The Gemara says: If so, this is a refutation of the opinion of Shmuel, since all agree that ne’ila is a complete prayer. The Gemara concludes: Indeed, it is a conclusive refutation.,The Gemara relates: Ulla bar Rav went down to lead the ne’ila prayer before Rava, who was in the synagogue. He opened the prayer with: You have chosen us, and he concluded with: What are we, what are our lives? And Rava praised him. Rav Huna, son of Rav Natan, said: And an individual says it after his Amida prayer. The individual says the confession after his Amida prayer, not within the Amida prayer as the prayer leader does.,Rav said: The ne’ila prayer exempts one from the evening prayer. Since one recited an added prayer after the afternoon prayer, when darkness fell, it serves as the evening prayer. The Gemara comments that Rav conforms to his line of reasoning above, as he said: It is an added prayer, and since he has prayed it he needs no further prayer in the evening.,The Gemara is surprised at this: And did Rav actually say this? Didn’t Rav say: The halakha is in accordance with the statement of the one who says that the evening prayer is optional? If it is optional, why would Rav use the term exempt? One is exempt even if he does not pray the closing prayer. The Gemara answers: He said this in accordance with the statement of the one who says that the evening prayer is mandatory. Even according to the opinion that maintains that the evening prayer is mandatory, if one recites ne’ila, he has fulfilled his obligation to recite the evening prayer.,The Gemara raises an objection from that which we learned in a baraita: During the evening after Yom Kippur, one prays seven blessings in the Amida and confesses; during the morning prayer, one prays seven blessings in the Amida and confesses; during the additional prayer, one prays seven blessings in the Amida and confesses; during ne’ila one prays seven blessings in the Amida and confesses; and during the evening prayer, one prays seven blessings in an abridged version of the eighteen blessings of the weekday Amida prayer. One recites the first three blessings, the final three, and a middle blessing that includes an abbreviated form of the other weekday blessings. Rabbi Ḥanina ben Gamliel says in the name of his ancestors: One prays the full eighteen blessings of the weekday Amida prayer as usual,'' None |
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75. Diogenes Laertius, Lives of The Philosophers, 1.13, 7.98, 7.116-7.122, 7.125, 7.127 (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • Chrysippus, Demonstrations for the doctrine that the Sage Will not Hold Opinions • Sage • Sage, Stoic • Seven Sages • Stoic Sage • Stoicism,sage • Stoics/Stoicism, and the Sage • friendship, among sages • friendship, between sages and gods • law, sage participating in • non-sages (non-philosophers) • sage • sage, as beautiful • sage, as cultivated • sage, as divine • sage, as initiate • sage, as king • sage, as rich • sage, as simple • sage, as virtuous • sage, citizen of the world (kosmopolites) • sage, friendship with other sages • sage, friendship with the gods • sage, holds no opinions • sage, in apathy • sage, in sympathy • sage, participating in law • sage/wise person • seven sages
Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 537; Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 59, 60, 61, 65, 89, 90, 158; Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 175, 176; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 291; Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 177; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 607, 608, 611, 615, 619, 620; Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 22, 23, 24, 26; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 49; Vogt (2015), Pyrrhonian Skepticism in Diogenes Laertius. 110, 113
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7.98 of mental goods some are habits, others are dispositions, while others again are neither the one nor the other. The virtues are dispositions, while accomplishments or avocations are matters of habit, and activities as such or exercise of faculty neither the one nor the other. And in general there are some mixed goods: e.g. to be happy in one's children or in one's old age. But knowledge is a pure good. Again, some goods are permanent like the virtues, others transitory like joy and walking-exercise." 7.116 Also they say that there are three emotional states which are good, namely, joy, caution, and wishing. Joy, the counterpart of pleasure, is rational elation; caution, the counterpart of fear, rational avoidance; for though the wise man will never feel fear, he will yet use caution. And they make wishing the counterpart of desire (or craving), inasmuch as it is rational appetency. And accordingly, as under the primary passions are classed certain others subordinate to them, so too is it with the primary eupathies or good emotional states. Thus under wishing they bring well-wishing or benevolence, friendliness, respect, affection; under caution, reverence and modesty; under joy, delight, mirth, cheerfulness. 7.117 Now they say that the wise man is passionless, because he is not prone to fall into such infirmity. But they add that in another sense the term apathy is applied to the bad man, when, that is, it means that he is callous and relentless. Further, the wise man is said to be free from vanity; for he is indifferent to good or evil report. However, he is not alone in this, there being another who is also free from vanity, he who is ranged among the rash, and that is the bad man. Again, they tell us that all good men are austere or harsh, because they neither have dealings with pleasure themselves nor tolerate those who have. The term harsh is applied, however, to others as well, and in much the same sense as a wine is said to be harsh when it is employed medicinally and not for drinking at all. 7.118 Again, the good are genuinely in earnest and vigilant for their own improvement, using a manner of life which banishes evil out of sight and makes what good there is in things appear. At the same time they are free from pretence; for they have stripped off all pretence or make-up whether in voice or in look. Free too are they from all business cares, declining to do anything which conflicts with duty. They will take wine, but not get drunk. Nay more, they will not be liable to madness either; not but what there will at times occur to the good man strange impressions due to melancholy or delirium, ideas not determined by the principle of what is choiceworthy but contrary to nature. Nor indeed will the wise man ever feel grief; seeing that grief is irrational contraction of the soul, as Apollodorus says in his Ethics. 7.119 They are also, it is declared, godlike; for they have a something divine within them; whereas the bad man is godless. And yet of this word – godless or ungodly – there are two senses, one in which it is the opposite of the term godly, the other denoting the man who ignores the divine altogether: in this latter sense, as they note, the term does not apply to every bad man. The good, it is added, are also worshippers of God; for they have acquaintance with the rites of the gods, and piety is the knowledge of how to serve the gods. Further, they will sacrifice to the gods and they keep themselves pure; for they avoid all acts that are offences against the gods, and the gods think highly of them: for they are holy and just in what concerns the gods. The wise too are the only priests; for they have made sacrifices their study, as also establishing holy places, purifications, and all the other matters appertaining to the gods. 7.120 The Stoics approve also of honouring parents and brothers in the second place next after the gods. They further maintain that parental affection for children is natural to the good, but not to the bad. It is one of their tenets that sins are all equal: so Chrysippus in the fourth book of his Ethical Questions, as well as Persaeus and Zeno. For if one truth is not more true than another, neither is one falsehood more false than another, and in the same way one deceit is not more so than another, nor sin than sin. For he who is a hundred furlongs from Canopus and he who is only one furlong away are equally not in Canopus, and so too he who commits the greater sin and he who commits the less are equally not in the path of right conduct. 7.121 But Heraclides of Tarsus, who was the disciple of Antipater of Tarsus, and Athenodorus both assert that sins are not equal.Again, the Stoics say that the wise man will take part in politics, if nothing hinders him – so, for instance, Chrysippus in the first book of his work On Various Types of Life – since thus he will restrain vice and promote virtue. Also (they maintain) he will marry, as Zeno says in his Republic, and beget children. Moreover, they say that the wise man will never form mere opinions, that is to say, he will never give assent to anything that is false; that he will also play the Cynic, Cynicism being a short cut to virtue, as Apollodorus calls it in his Ethics; that he will even turn cannibal under stress of circumstances. They declare that he alone is free and bad men are slaves, freedom being power of independent action, whereas slavery is privation of the same;' "7.122 though indeed there is also a second form of slavery consisting in subordination, and a third which implies possession of the slave as well as his subordination; the correlative of such servitude being lordship; and this too is evil. Moreover, according to them not only are the wise free, they are also kings; kingship being irresponsible rule, which none but the wise can maintain: so Chrysippus in his treatise vindicating Zeno's use of terminology. For he holds that knowledge of good and evil is a necessary attribute of the ruler, and that no bad man is acquainted with this science. Similarly the wise and good alone are fit to be magistrates, judges, or orators, whereas among the bad there is not one so qualified." 7.125 Furthermore, the wise man does all things well, just as we say that Ismenias plays all airs on the flute well. Also everything belongs to the wise. For the law, they say, has conferred upon them a perfect right to all things. It is true that certain things are said to belong to the bad, just as what has been dishonestly acquired may be said, in one sense, to belong to the state, in another sense to those who are enjoying it.They hold that the virtues involve one another, and that the possessor of one is the possessor of all, inasmuch as they have common principles, as Chrysippus says in the first book of his work On Virtues, Apollodorus in his Physics according to the Early School, and Hecato in the third book of his treatise On Virtues.
7.127 It is a tenet of theirs that between virtue and vice there is nothing intermediate, whereas according to the Peripatetics there is, namely, the state of moral improvement. For, say the Stoics, just as a stick must be either straight or crooked, so a man must be either just or unjust. Nor again are there degrees of justice and injustice; and the same rule applies to the other virtues. Further, while Chrysippus holds that virtue can be lost, Cleanthes maintains that it cannot. According to the former it may be lost in consequence of drunkenness or melancholy; the latter takes it to be inalienable owing to the certainty of our mental apprehension. And virtue in itself they hold to be worthy of choice for its own sake. At all events we are ashamed of bad conduct as if we knew that nothing is really good but the morally beautiful. Moreover, they hold that it is in itself sufficient to ensure well-being: thus Zeno, and Chrysippus in the first book of his treatise On Virtues, and Hecato in the second book of his treatise On Goods:' " None |
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76. None, None, nan (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Palestinian rabbis, sages, interaction with NRs not always cordial • Rabbis (sages) • sages, and amei ha’arets • sages, dialectical argumentation of
Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 99; Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 126; Rubenstein (2003), The Culture of the Babylonian Talmud. 51, 128
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77. None, None, nan (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Babylonian rabbis, sages, attitude to King David • sages, conflicts of • sages, dialectical argumentation of
Found in books: Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 85; Rubenstein (2003), The Culture of the Babylonian Talmud. 52, 177
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78. None, None, nan (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Bavli (Babylonian Talmud), Palestinian sages in • Palestine, sages of • Rabbis (sages) • sages, Palestinian • sages, “drinking the water of,”
Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 101, 103; Rubenstein (2003), The Culture of the Babylonian Talmud. 178
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79. Babylonian Talmud, Avodah Zarah, None
Tagged with subjects: • Sage • Sexuality, of sages
Found in books: Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 83; Rosen-Zvi (2011), Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity. 203
| 17a והנאך ועליו נתפסת אמר לו עקיבא הזכרתני פעם אחת הייתי מהלך בשוק העליון של ציפורי ומצאתי אחד ומתלמידי ישו הנוצרי ויעקב איש כפר סכניא שמו אמר לי כתוב בתורתכם (דברים כג, יט) לא תביא אתנן זונה וגו\' מהו לעשות הימנו בהכ"ס לכ"ג ולא אמרתי לו כלום,אמר לי כך לימדני ישו הנוצרי (מיכה א, ז) כי מאתנן זונה קבצה ועד אתנן זונה ישובו ממקום הטנופת באו למקום הטנופת ילכו,והנאני הדבר על ידי זה נתפסתי למינות ועברתי על מה שכתוב בתורה (משלי ה, ח) הרחק מעליה דרכך זו מינות ואל תקרב אל פתח ביתה זו הרשות ואיכא דאמרי הרחק מעליה דרכך זו מינות והרשות ואל תקרב אל פתח ביתה זו זונה וכמה אמר רב חסדא ארבע אמות,ורבנן האי מאתנן זונה מאי דרשי ביה כדרב חסדא דאמר רב חסדא כל זונה שנשכרת לבסוף היא שוכרת שנאמר (יחזקאל טז, לד) ובתתך אתנן ואתנן לא נתן לך ותהי להפך,ופליגא דרבי פדת דא"ר פדת לא אסרה תורה אלא קריבה של גלוי עריות בלבד שנא\' (ויקרא יח, ו) איש איש אל כל שאר בשרו לא תקרבו לגלות ערוה,עולא כי הוה אתי מבי רב הוה מנשק להו לאחתיה אבי ידייהו ואמרי לה אבי חדייהו ופליגא דידיה אדידיה דאמר עולא קריבה בעלמא אסור משום לך לך אמרין נזירא סחור סחור לכרמא לא תקרב,(משלי ל, טו) לעלוקה שתי בנות הב הב מאי הב הב אמר מר עוקבא קול שתי בנות שצועקות מגיהנם ואומרות בעוה"ז הבא הבא ומאן נינהו מינות והרשות איכא דאמרי אמר רב חסדא אמר מר עוקבא קול גיהנם צועקת ואומרת הביאו לי שתי בנות שצועקות ואומרות בעולם הזה הבא הבא,(משלי ב, יט) כל באיה לא ישובון ולא ישיגו אורחות חיים וכי מאחר שלא שבו היכן ישיגו ה"ק ואם ישובו לא ישיגו אורחות חיים,למימרא דכל הפורש ממינות מיית והא ההיא דאתאי לקמיה דרב חסדא ואמרה ליה קלה שבקלות עשתה בנה הקטן מבנה הגדול ואמר לה רב חסדא טרחו לה בזוודתא ולא מתה,מדקאמרה קלה שבקלות עשתה מכלל דמינות נמי הויא בה ההוא דלא הדרא בה שפיר ומש"ה לא מתה,איכא דאמרי ממינות אין מעבירה לא והא ההיא דאתאי קמיה דרב חסדא וא"ל ר"ח זוידו לה זוודתא ומתה מדקאמרה קלה שבקלות מכלל דמינות נמי הויא בה,ומעבירה לא והתניא אמרו עליו על ר"א בן דורדיא שלא הניח זונה אחת בעולם שלא בא עליה פעם אחת שמע שיש זונה אחת בכרכי הים והיתה נוטלת כיס דינרין בשכרה נטל כיס דינרין והלך ועבר עליה שבעה נהרות בשעת הרגל דבר הפיחה אמרה כשם שהפיחה זו אינה חוזרת למקומה כך אלעזר בן דורדיא אין מקבלין אותו בתשובה,הלך וישב בין שני הרים וגבעות אמר הרים וגבעות בקשו עלי רחמים אמרו לו עד שאנו מבקשים עליך נבקש על עצמנו שנאמר (ישעיהו נד, י) כי ההרים ימושו והגבעות תמוטינה אמר שמים וארץ בקשו עלי רחמים אמרו עד שאנו מבקשים עליך נבקש על עצמנו שנאמר (ישעיהו נא, ו) כי שמים כעשן נמלחו והארץ כבגד תבלה,אמר חמה ולבנה בקשו עלי רחמים אמרו לו עד שאנו מבקשים עליך נבקש על עצמנו שנאמר (ישעיהו כד, כג) וחפרה הלבנה ובושה החמה אמר כוכבים ומזלות בקשו עלי רחמים אמרו לו עד שאנו מבקשים עליך נבקש על עצמנו שנאמר (ישעיהו לד, ד) ונמקו כל צבא השמים,אמר אין הדבר תלוי אלא בי הניח ראשו בין ברכיו וגעה בבכיה עד שיצתה נשמתו יצתה בת קול ואמרה ר"א בן דורדיא מזומן לחיי העולם הבא והא הכא בעבירה הוה ומית התם נמי כיון דאביק בה טובא כמינות דמיא,בכה רבי ואמר יש קונה עולמו בכמה שנים ויש קונה עולמו בשעה אחת ואמר רבי לא דיין לבעלי תשובה שמקבלין אותן אלא שקורין אותן רבי,ר\' חנינא ור\' יונתן הוו קאזלי באורחא מטו להנהו תרי שבילי חד פצי אפיתחא דעבודת כוכבים וחד פצי אפיתחא דבי זונות אמר ליה חד לחבריה ניזיל אפיתחא דעבודת כוכבים'' None | 17a and you derived pleasure from it, and because of this you were held responsible by Heaven. Rabbi Eliezer said to him: Akiva, you are right, as you have reminded me that once I was walking in the upper marketplace of Tzippori, and I found a man who was one of the students of Jesus the Nazarene, and his name was Ya’akov of Kefar Sekhanya. He said to me: It is written in your Torah: “You shall not bring the payment to a prostitute, or the price of a dog, into the house of the Lord your God” (Deuteronomy 23:19). What is the halakha: Is it permitted to make from the payment to a prostitute for services rendered a bathroom for a High Priest in the Temple? And I said nothing to him in response.,He said to me: Jesus the Nazarene taught me the following: It is permitted, as derived from the verse: “For of the payment to a prostitute she has gathered them, and to the payment to a prostitute they shall return” (Micah 1:7). Since the coins came from a place of filth, let them go to a place of filth and be used to build a bathroom.,And I derived pleasure from the statement, and due to this, I was arrested for heresy by the authorities, because I transgressed that which is written in the Torah: “Remove your way far from her, and do not come near the entrance of her house” (Proverbs 5:8). “Remove your way far from her,” this is a reference to heresy; “and do not come near the entrance of her house,” this is a reference to the ruling authority. The Gemara notes: And there are those who say a different interpretation: “Remove your way far from her,” this is a reference to heresy and the ruling authority; “and do not come near the entrance of her house,” this is a reference to a prostitute. And how much distance must one maintain from a prostitute? Rav Ḥisda said: Four cubits.,With regard to the derivation of the verse by Jesus the Nazarene, the Gemara asks: And what do the Sages derive from this phrase: “Payment to a prostitute”? The Gemara answers: They explain it in accordance with the opinion of Rav Ḥisda, as Rav Ḥisda says: Any prostitute who hires herself out to others for money will become so attached to this practice that ultimately, when others no longer wish to hire her, she will hire others to engage in intercourse with her. As it is stated: “And in that you gave payment, and no payment is given to you, therefore you are contrary” (Ezekiel 16:34).,The Gemara comments: And Rav Ḥisda, who stated above that the Torah requires one to maintain a distance of four cubits from a prostitute, disagrees with the opinion of Rabbi Pedat. As Rabbi Pedat says: The Torah prohibited only intimacy that involves engaging in prohibited sexual relations, as it is stated: “None of you shall approach to any that is near of kin to him, to uncover their nakedness” (Leviticus 18:6). The prohibition against intimacy in the Torah applies exclusively to sexual intercourse, and all other kinds of intimacy that do not include actual intercourse are not included in the prohibition.,The Gemara relates: When Ulla would come from the study hall, he would kiss his sisters on their hands. And some say: On their chests. And the Gemara points out that this action of his disagrees with another ruling that Ulla himself issued, as Ulla says: Mere intimacy with a woman with whom one is prohibited from engaging in sexual intercourse is prohibited, due to the maxim: Go, go, we say to a nazirite, go around, go around but do not come near to the vineyard. Just as a nazirite is warned not even to come into close proximity of a vineyard lest he consume a product of the vine, so too one is obligated to distance himself from anyone with whom intercourse is forbidden.,§ In connection to the earlier mention of heresy and the ruling authorities, the Gemara cites a verse: “The horseleech has two daughters: Give, give” (Proverbs 30:15). What is meant by “give, give”? Mar Ukva says: This is the voice of the two daughters who cry out from Gehenna due to their suffering; and they are the ones who say in this world: Give, give, demanding dues and complete allegiance. And who are they? They are heresy and the ruling authority. There are those who say that Rav Ḥisda says that Mar Ukva says: The voice of Gehenna cries out and says: Bring me two daughters who cry and say in this world: Give, give.,The following verse in Proverbs makes reference to a foreign woman, which according to the Sages is a euphemism for heresy: “None that go to her return, neither do they attain the paths of life” (Proverbs 2:19). The Gemara asks: Since those that are drawn to heresy do not return, from where would they attain the path of life? Why is it necessary for the verse to add that they do not attain the paths of life? The Gemara explains that this is what the verse is saying: In general, those who go to her do not return, and even if they return, they do not attain the paths of life, i.e., the pain of their regret will shorten their lives.,The Gemara asks: Is this to say that anyone who separates himself from heresy and returns from his mistaken ways must die? But what about that woman who came before Rav Ḥisda to confess to him, and she said to him: The lightest of the light, i.e., the least of the sins that she committed, is that she conceived her younger son from engaging in intercourse with her older son. And Rav Ḥisda said to her: Prepare funeral shrouds for her, i.e., yourself, as you will certainly die soon, but she did not die.,The above incident refutes the claim that anyone who repents for the sin of heresy must die, as from the fact that she said that the lightest of the light of her sins was that she conceived one son from engaging in intercourse with another son, by inference one can learn that she was also involved in heresy, and yet she did not die. The Gemara answers: That is a case where the woman did not repent properly, and due to that reason she did not die.,There are those who say there is a different version of the objection to the Gemara’s statement that those who repent for the sin of heresy must die: Is that to say that if one repents for the sin of heresy, yes, the result is death, whereas if one repents for the sin of forbidden sexual intercourse he does not die? But what about that woman who came before Rav Ḥisda to confess to him and Rav Ḥisda said to those present: Prepare funeral shrouds for her, and she died? The Gemara answers: From the fact that she said: The lightest of the light, by inference one can learn that she was also involved in heresy.,The Gemara asks: And is it correct that one who repents of the sin of forbidden sexual intercourse does not die? But isn’t it taught in a baraita: They said about Rabbi Elazar ben Durdayya that he was so promiscuous that he did not leave one prostitute in the world with whom he did not engage in sexual intercourse. Once, he heard that there was one prostitute in one of the cities overseas who would take a purse full of dinars as her payment. He took a purse full of dinars and went and crossed seven rivers to reach her. When they were engaged in the matters to which they were accustomed, a euphemism for intercourse, she passed wind and said: Just as this passed wind will not return to its place, so too Elazar ben Durdayya will not be accepted in repentance, even if he were to try to repent.,This statement deeply shocked Elazar ben Durdayya, and he went and sat between two mountains and hills and said: Mountains and hills, pray for mercy on my behalf, so that my repentance will be accepted. They said to him: Before we pray for mercy on your behalf, we must pray for mercy on our own behalf, as it is stated: “For the mountains may depart, and the hills be removed” (Isaiah 54:10). He said: Heaven and earth, pray for mercy on my behalf. They said to him: Before we pray for mercy on your behalf, we must pray for mercy on our own behalf, as it is stated: “For the heavens shall vanish away like smoke, and the earth shall wax old like a garment” (Isaiah 51:6).,He said: Sun and moon, pray for mercy on my behalf. They said to him: Before we pray for mercy on your behalf, we must pray for mercy on our own behalf, as it is stated: “Then the moon shall be confounded, and the sun ashamed” (Isaiah 24:23). He said: Stars and constellations, pray for mercy on my behalf. They said to him: Before we pray for mercy on your behalf, we must pray for mercy on our own behalf, as it is stated: “And all the hosts of heaven shall molder away” (Isaiah 34:4).,Elazar ben Durdayya said: Clearly the matter depends on nothing other than myself. He placed his head between his knees and cried loudly until his soul left his body. A Divine Voice emerged and said: Rabbi Elazar ben Durdayya is destined for life in the World-to-Come. The Gemara explains the difficulty presented by this story: And here Elazar ben Durdayya was guilty of the sin of forbidden sexual intercourse, and yet he died once he repented. The Gemara answers: There too, since he was attached so strongly to the sin, to an extent that transcended the physical temptation he felt, it is similar to heresy, as it had become like a form of idol worship for him.,When Rabbi Yehuda HaNasi heard this story of Elazar ben Durdayya, he wept and said: There is one who acquires his share in the World-to-Come only after many years of toil, and there is one who acquires his share in the World-to-Come in one moment. And Rabbi Yehuda HaNasi further says: Not only are penitents accepted, but they are even called: Rabbi, as the Divine Voice referred to Elazar ben Durdayya as Rabbi Elazar ben Durdayya.,§ In relation to the issue of distancing oneself from idol worship and prostitution, the Gemara relates: Rabbi Ḥanina and Rabbi Yonatan were once walking along the road when they came to a certain two paths, one of which branched off toward the entrance of a place of idol worship, and the other one branched off toward the entrance of a brothel. One said to the other: Let us go by the path that leads to the entrance of the place of idol worship,'' None |
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80. None, None, nan
Tagged with subjects: • kingship, of the sage • sage, as beautiful • sage, as cultivated • sage, as king • sage, as rich • sage, as simple • sage, as virtuous • sage/wise person • the sage, as Stoic ideal • the sage, as king • the sage, as related to other sages
Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 180, 388, 391; Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 59, 60, 158; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 261
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