1. Septuagint, Tobit, 4.15 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •sages early rabbinic, galilean amoraic Found in books: Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 133 | 4.15. And what you hate, do not do to any one. Do not drink wine to excess or let drunkenness go with you on your way. |
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2. Hebrew Bible, Job, 29.8 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •sages early rabbinic, galilean amoraic Found in books: Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 148| 29.8. "רָאוּנִי נְעָרִים וְנֶחְבָּאוּ וִישִׁישִׁים קָמוּ עָמָדוּ׃", | 29.8. "The young men saw me and hid themselves, And the aged rose up and stood;", |
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3. Hebrew Bible, Hosea, 8.12 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •sages early rabbinic, galilean amoraic Found in books: Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 145| 8.12. "אכתוב־[אֶכְתָּב־] לוֹ רבו [רֻבֵּי] תּוֹרָתִי כְּמוֹ־זָר נֶחְשָׁבוּ׃", | 8.12. "Though I write for him never so many things of My Law, they are accounted as a stranger’s.", |
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4. Hebrew Bible, Genesis, 1.26-1.27, 5.21-5.24, 39.11 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •sages early rabbinic, galilean amoraic Found in books: Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 150, 151| 1.26. "וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ וְיִרְדּוּ בִדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבַבְּהֵמָה וּבְכָל־הָאָרֶץ וּבְכָל־הָרֶמֶשׂ הָרֹמֵשׂ עַל־הָאָרֶץ׃", 1.27. "וַיִּבְרָא אֱלֹהִים אֶת־הָאָדָם בְּצַלְמוֹ בְּצֶלֶם אֱלֹהִים בָּרָא אֹתוֹ זָכָר וּנְקֵבָה בָּרָא אֹתָם׃", 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׃", 39.11. "וַיְהִי כְּהַיּוֹם הַזֶּה וַיָּבֹא הַבַּיְתָה לַעֲשׂוֹת מְלַאכְתּוֹ וְאֵין אִישׁ מֵאַנְשֵׁי הַבַּיִת שָׁם בַּבָּיִת׃", | 1.26. "And God said: ‘Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.’", 1.27. "And God created man in His own image, in the image of God created He him; male and female created He them.", 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.", 39.11. "And it came to pass on a certain day, when he went into the house to do his work, and there was none of the men of the house there within,", |
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5. Hebrew Bible, Exodus, 18.4, 21.1, 34.27 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •sages early rabbinic, galilean amoraic Found in books: Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 134, 145| 18.4. "וְשֵׁם הָאֶחָד אֱלִיעֶזֶר כִּי־אֱלֹהֵי אָבִי בְּעֶזְרִי וַיַּצִּלֵנִי מֵחֶרֶב פַּרְעֹה׃", 21.1. "וְאֵלֶּה הַמִּשְׁפָּטִים אֲשֶׁר תָּשִׂים לִפְנֵיהֶם׃", 21.1. "אִם־אַחֶרֶת יִקַּח־לוֹ שְׁאֵרָהּ כְּסוּתָהּ וְעֹנָתָהּ לֹא יִגְרָע׃", 34.27. "וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה כְּתָב־לְךָ אֶת־הַדְּבָרִים הָאֵלֶּה כִּי עַל־פִּי הַדְּבָרִים הָאֵלֶּה כָּרַתִּי אִתְּךָ בְּרִית וְאֶת־יִשְׂרָאֵל׃", | 18.4. "and the name of the other was Eliezer: ‘for the God of my father was my help, and delivered me from the sword of Pharaoh.’", 21.1. "Now these are the ordices which thou shalt set before them.", 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.’", |
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6. Hebrew Bible, Song of Songs, 7.10 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •sages early rabbinic, galilean amoraic Found in books: Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 149 | 7.10. And the roof of thy mouth like the best wine, That glideth down smoothly for my beloved, moving gently the lips of those that are asleep.’ |
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7. Hebrew Bible, Jonah, 2.11 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •sages early rabbinic, galilean amoraic Found in books: Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 134| 2.11. "וַיֹּאמֶר יְהוָה לַדָּג וַיָּקֵא אֶת־יוֹנָה אֶל־הַיַּבָּשָׁה׃", | 2.11. "And the LORD spoke unto the fish, and it vomited out Jonah upon the dry land.", |
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8. Hebrew Bible, Proverbs, 20.6 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •sages early rabbinic, galilean amoraic Found in books: Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 149| 20.6. "רָב־אָדָם יִקְרָא אִישׁ חַסְדּוֹ וְאִישׁ אֱמוּנִים מִי יִמְצָא׃", | 20.6. "Most men will proclaim every one his own goodness; but a faithful man who can find?", |
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9. Hebrew Bible, Psalms, 39.7, 61.15 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •sages early rabbinic, galilean amoraic Found in books: Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 148, 149, 150| 39.7. "אַךְ־בְּצֶלֶם יִתְהַלֶּךְ־אִישׁ אַךְ־הֶבֶל יֶהֱמָיוּן יִצְבֹּר וְלֹא־יֵדַע מִי־אֹסְפָם׃", | 39.7. "Surely man walketh as a mere semblance; surely for vanity they are in turmoil; He heapeth up riches, and knoweth not who shall gather them.", |
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10. Hebrew Bible, Joel, 3.5 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •sages early rabbinic, galilean amoraic Found in books: Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 134| 3.5. "וְהָיָה כֹּל אֲשֶׁר־יִקְרָא בְּשֵׁם יְהוָה יִמָּלֵט כִּי בְּהַר־צִיּוֹן וּבִירוּשָׁלִַם תִּהְיֶה פְלֵיטָה כַּאֲשֶׁר אָמַר יְהוָה וּבַשְּׂרִידִים אֲשֶׁר יְהוָה קֹרֵא׃", | 3.5. "And it shall come to pass, that whosoever shall call on the name of the LORD shall be delivered; For in mount Zion and in Jerusalem there shall be those that escape, As the LORD hath said, And among the remt those whom the LORD shall call.", |
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11. Hebrew Bible, Joshua, 11.15 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •sages early rabbinic, galilean amoraic Found in books: Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 148| 11.15. "כַּאֲשֶׁר צִוָּה יְהוָה אֶת־מֹשֶׁה עַבְדּוֹ כֵּן־צִוָּה מֹשֶׁה אֶת־יְהוֹשֻׁעַ וְכֵן עָשָׂה יְהוֹשֻׁעַ לֹא־הֵסִיר דָּבָר מִכֹּל אֲשֶׁר־צִוָּה יְהוָה אֶת־מֹשֶׁה׃", | 11.15. "As the LORD commanded Moses His servant, so did Moses command Joshua; and so did Joshua; he left nothing undone of all that the LORD commanded Moses.", |
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12. Septuagint, Tobit, 4.15 (4th cent. BCE - 2nd cent. BCE) Tagged with subjects: •sages early rabbinic, galilean amoraic Found in books: Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 133 | 4.15. And what you hate, do not do to any one. Do not drink wine to excess or let drunkenness go with you on your way. |
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13. Hebrew Bible, Daniel, 3.28, 6.23 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •sages early rabbinic, galilean amoraic Found in books: Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 134| 3.28. "עָנֵה נְבוּכַדְנֶצַּר וְאָמַר בְּרִיךְ אֱלָהֲהוֹן דִּי־שַׁדְרַךְ מֵישַׁךְ וַעֲבֵד נְגוֹ דִּי־שְׁלַח מַלְאֲכֵהּ וְשֵׁיזִב לְעַבְדוֹהִי דִּי הִתְרְחִצוּ עֲלוֹהִי וּמִלַּת מַלְכָּא שַׁנִּיו וִיהַבוּ גשמיהון [גֶשְׁמְהוֹן] דִּי לָא־יִפְלְחוּן וְלָא־יִסְגְּדוּן לְכָל־אֱלָהּ לָהֵן לֵאלָהֲהוֹן׃", 6.23. "אֱלָהִי שְׁלַח מַלְאֲכֵהּ וּסֲגַר פֻּם אַרְיָוָתָא וְלָא חַבְּלוּנִי כָּל־קֳבֵל דִּי קָדָמוֹהִי זָכוּ הִשְׁתְּכַחַת לִי וְאַף קדמיך [קָדָמָךְ] מַלְכָּא חֲבוּלָה לָא עַבְדֵת׃", | 3.28. "Nebuchadnezzar spoke and said: ‘Blessed be the God of Shadrach, Meshach, and Abed-nego, who hath sent His angel, and delivered His servants that trusted in Him, and have changed the king’s word, and have yielded their bodies, that they might not serve nor worship any god, except their own God.", 6.23. "My God hath sent His angel, and hath shut the lions’mouths, and they have not hurt me; forasmuch as before Him innocency was found in me; and also before thee, O king, have I done no hurt.’", |
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14. Mishnah, Avot, 1.6 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •sages early rabbinic, galilean amoraic Found in books: Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 155| 1.6. "יְהוֹשֻׁעַ בֶּן פְּרַחְיָה וְנִתַּאי הָאַרְבֵּלִי קִבְּלוּ מֵהֶם. יְהוֹשֻׁעַ בֶּן פְּרַחְיָה אוֹמֵר, עֲשֵׂה לְךָ רַב, וּקְנֵה לְךָ חָבֵר, וֶהֱוֵי דָן אֶת כָּל הָאָדָם לְכַף זְכוּת: \n", | 1.6. "Joshua ben Perahiah and Nittai the Arbelite received [the oral tradition] from them. Joshua ben Perahiah used to say: appoint for thyself a teacher, and acquire for thyself a companion and judge all men with the scale weighted in his favor.", |
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15. Mishnah, Bava Metzia, 2.11 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •sages early rabbinic, galilean amoraic Found in books: Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 148| 2.11. "אֲבֵדָתוֹ וַאֲבֵדַת אָבִיו, אֲבֵדָתוֹ קוֹדֶמֶת. אֲבֵדָתוֹ וַאֲבֵדַת רַבּוֹ, שֶׁלּוֹ קוֹדֶמֶת. אֲבֵדַת אָבִיו וַאֲבֵדַת רַבּוֹ, שֶׁל רַבּוֹ קוֹדֶמֶת, שֶׁאָבִיו הֱבִיאוֹ לָעוֹלָם הַזֶּה, וְרַבּוֹ שֶׁלִּמְּדוֹ חָכְמָה מְבִיאוֹ לְחַיֵּי הָעוֹלָם הַבָּא. וְאִם אָבִיו חָכָם, שֶׁל אָבִיו קוֹדֶמֶת. הָיָה אָבִיו וְרַבּוֹ נוֹשְׂאִין מַשְּׂאוֹי, מֵנִיחַ אֶת שֶׁל רַבּוֹ. וְאַחַר כָּךְ מֵנִיחַ אֶת שֶׁל אָבִיו. הָיָה אָבִיו וְרַבּוֹ בְּבֵית הַשֶּׁבִי, פּוֹדֶה אֶת רַבּוֹ, וְאַחַר כָּךְ פּוֹדֶה אֶת אָבִיו. וְאִם הָיָה אָבִיו חָכָם, פּוֹדֶה אֶת אָבִיו, וְאַחַר כָּךְ פּוֹדֶה אֶת רַבּוֹ:", | 2.11. "If a man found his own lost property and his father’s, his own takes priority. If his own and that of his teacher, his own takes priority. If he found his father’s and his teacher’s, his teacher’s takes priority for his father brought him into this world, but his teacher who taught him wisdom brings him into the world to come. If his father was a Sage, his father’s takes priority. If his father and teacher each were carrying a load, he must first relieve his teacher and afterward relieve his father. If his father and teacher were each taken captive, he must first ransom his teacher and afterward his father. But if his father was a Sage, he must first ransom his father and afterward his teacher.", |
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16. New Testament, Luke, 6.31 (1st cent. CE - 1st cent. CE) Tagged with subjects: •sages early rabbinic, galilean amoraic Found in books: Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 133| 6.31. καὶ καθὼς θέλετε ἵνα ποιῶσιν ὑμῖν οἱ ἄνθρωποι, ποιεῖτε αὐτοῖς ὁμοίως. | 6.31. "As you would like people to do to you, do exactly so to them. |
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17. New Testament, Matthew, 7.12 (1st cent. CE - 1st cent. CE) Tagged with subjects: •sages early rabbinic, galilean amoraic Found in books: Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 133| 7.12. Πάντα οὖν ὅσα ἐὰν θέλητε ἵνα ποιῶσιν ὑμῖν οἱ ἄνθρωποι, οὕτως καὶ ὑμεῖς ποιεῖτε αὐτοῖς· οὗτος γάρ ἐστιν ὁ νόμος καὶ οἱ προφῆται. | 7.12. Therefore whatever you desire for men to do to you, you shall also do to them; for this is the law and the prophets. |
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| 18. Tosefta, Bava Metzia, 2.30 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •sages early rabbinic, galilean amoraic Found in books: Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 148 |
| 19. Tosefta, Yadayim, 2.16 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •sages early rabbinic, galilean amoraic Found in books: Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 97, 99, 102, 126, 127, 128, 133, 134, 135, 144, 145, 146, 147, 148, 149, 150, 151, 152, 153, 154, 155, 156 |
| 20. Tosefta, Qiddushin, 5.21 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •sages early rabbinic, galilean amoraic Found in books: Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 97 |
| 21. Tosefta, Kiddushin, 5.21 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •sages early rabbinic, galilean amoraic Found in books: Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 97 |
| 22. Palestinian Talmud, Peah, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan |
| 23. Palestinian Talmud, Berachot, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan nan nan nan nan |
| 24. Palestinian Talmud, Maaser Sheni, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan |
| 25. Palestinian Talmud, Pesahim, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan |
| 26. Palestinian Talmud, Sheqalim, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan |
27. Babylonian Talmud, Yoma, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •sages early rabbinic, galilean amoraic Found in books: Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 97| 28b. big strongגמ׳ /strong /big תניא ר' ישמעאל אומר ברק ברקאי ר"ע אומר עלה ברקאי נחומא בן אפקשיון אומר אף ברקאי בחברון מתיא בן שמואל (אומר) הממונה על הפייסות אומר האיר פני כל המזרח עד שבחברון רבי יהודה בן בתירא אומר האיר פני כל המזרח עד בחברון ויצאו כל העם איש איש למלאכתו,אי הכי נגה ליה טובא לשכור פועלים קאמרינן,אמר רב ספרא צלותיה דאברהם מכי משחרי כותלי,אמר רב יוסף אנן מאברהם ניקום וניגמר אמר רבא תנא גמר מאברהם ואנן לא גמרינן מיניה דתניא (ויקרא יב, ג) וביום השמיני ימול בשר ערלתו מלמד שכל היום כשר למילה אלא שהזריזין מקדימין למצות שנאמר (בראשית כב, ג) וישכם אברהם בבקר ויחבוש וגו',אלא אמר רבא רב יוסף הא קא קשיא ליה דתנן חל ערבי פסחים להיות בע"ש נשחט בשש ומחצה וקרב בשבע ומחצה ונשחטיה מכי משחרי כותלי,מאי קושיא ודילמא כותלי דבית המקדש בשש ומחצה משחרי משום דלא מכווני טובא א"נ שאני אברהם דאיצטגנינות גדולה היתה בלבו א"נ משום דזקן ויושב בישיבה הוה דא"ר חמא בר' חנינא מימיהן של אבותינו לא פרשה ישיבה מהם,היו במצרים ישיבה עמהם שנאמר (שמות ג, טז) לך ואספת את זקני ישראל היו במדבר ישיבה עמהם שנאמר (במדבר יא, טז) אספה לי שבעים איש מזקני ישראל אברהם אבינו זקן ויושב בישיבה היה שנאמר (בראשית כד, א) ואברהם זקן בא בימים יצחק אבינו זקן ויושב בישיבה היה שנאמר (בראשית כז, א) ויהי כי זקן יצחק יעקב אבינו זקן ויושב בישיבה היה שנאמר (בראשית מח, י) ועיני ישראל כבדו מזוקן,אליעזר עבד אברהם זקן ויושב בישיבה היה שנאמר (בראשית כד, ב) ויאמר אברהם אל עבדו זקן ביתו המושל בכל אשר לו אר"א שמושל בתורת רבו (בראשית טו, ב) הוא דמשק אליעזר א"ר אלעזר שדולה ומשקה מתורתו של רבו לאחרים,אמר רב קיים אברהם אבינו כל התורה כולה שנאמר (בראשית כו, ה) עקב אשר שמע אברהם בקולי וגו' א"ל רב שימי בר חייא לרב ואימא שבע מצות הא איכא נמי מילה ואימא שבע מצות ומילה א"ל א"כ מצותי ותורותי למה לי,אמר (רב) ואיתימא רב אשי קיים אברהם אבינו אפילו עירובי תבשילין שנאמר תורותי אחת תורה שבכתב ואחת תורה שבעל פה,מתיא בן שמואל אמר וכו' והוא אומר הן מאן אמר הן אילימא הך דקאי אאיגרא הוא חלים והוא מפשר אלא הך דקאי אארעא מנא ידע,איבעית אימא הך דקאי אארעא ואיבעית אימא הך דקאי אאיגרא איבעית אימא הך דקאי אאיגרא אמר איהו האיר פני כל המזרח וא"ל הך דקאי אארעא עד שבחברון וא"ל איהו הן,ואיבעית אימא הך דקאי אארעא אמר איהו האיר פני כל המזרח וא"ל עד שבחברון וא"ל הן,ולמה הוצרכו לכך וכו' ומי מיחליף והתניא רבי אומר אינו דומה תימור של לבנה לתימור של חמה תימור של לבנה מתמר ועולה כמקל תימור של חמה מפציע לכאן ולכאן תנא דבי רבי ישמעאל יום המעונן היה ומפציע לכאן ולכאן אמר רב פפא שמע מינה יומא דעיבא כוליה שמשא,למאי נפקא מינה לשטוחי עורות אי נמי לכדדרש רבא אשה לא תלוש לא בחמה ולא בחמי חמה,אמר רב נחמן זוהמא דשימשא קשי משימשא וסימניך דנא דחלא שברירי דשימשא קשו משימשא וסימניך דילפא | 28b. strong GEMARA: /strong b It was taught /b in a i baraita /i that the Sages disputed the precise expression that was employed in the Temple. b Rabbi Yishmael says /b that the formula is: b The light flashed; Rabbi Akiva says: The light has risen, /b which is brighter than a mere flash. b Naḥuma ben Apakshiyon says: /b There is b even light in Hebron. Matya ben Shmuel says /b that b the appointed /b priest in charge of b the lotteries says: The entire eastern sky is illuminated /b all the way b to Hebron. Rabbi Yehuda ben Beteira says /b that this is what the appointed priest said: b The entire eastern sky is illuminated /b all the way b to Hebron and the entire nation has gone out, each and every person to /b engage in b his labor. /b ,The Gemara questions Rabbi Yehuda ben Beteira’s version of the formula: b If /b it is b so /b that the people have gone to work, it has b grown considerably lighter. /b People go to work after it is light. Apparently, Rabbi Yehuda ben Beteira is referring to a time after sunrise, not a time adjacent to dawn. The Gemara answers: It is that people have gone out b to hire workers /b that b we are saying. /b Owners of fields rose early, adjacent to dawn, to hire workers so that they could begin working when it is light.,§ b Rav Safra said: /b The time for the afternoon b prayer of Abraham /b begins b from when the walls /b begin to b blacken /b from shade. When the sun begins to descend from the middle of the sky, producing shadows on the walls, that marks the beginning of the setting of the sun and then the afternoon prayer may be recited., b Rav Yosef said: /b And will b we arise and derive /b a i halakha /i b from Abraham? /b Didn’t Abraham live before the Torah was given to the Jewish people, and therefore i halakhot /i cannot be derived from his conduct? b Rava said: /b The b i tanna /i derived /b a i halakha /i b from Abraham’s /b conduct, b and we do not derive /b a i halakha /i b from his /b conduct? b As it was taught /b in a i baraita /i with regard to the verse: b “And on the eighth day the flesh of his foreskin shall be circumcised” /b (Leviticus 12:3), this verse b teaches that the entire day is suitable for /b performance of the mitzva of b circumcision. However, the vigilant are early /b in their performance of b mitzvot /b and circumcise in the morning, b as it is stated /b with regard to the binding of Isaac: b “And Abraham arose early in the morning and saddled /b his donkey” (Genesis 22:3). He awakened early to fulfill the mitzva without delay. Apparently, i halakha /i is derived from the conduct of Abraham., b Rather, Rava said: /b With regard to b Rav Yosef, /b it was not the matter of deriving i halakha /i from the conduct of Abraham that is difficult. Rather, b this is difficult for him, as we learned /b in a mishna: When b Passover eves occur on Shabbat eves, /b the daily afternoon offering is slaughtered b at six and a half hours /b of the day b and sacrificed /b on the altar b at seven and a half hours. /b The afternoon offering was slaughtered as early as possible to enable all the Paschal lambs, which were slaughtered after the daily afternoon offering was sacrificed, to be slaughtered and roasted before sunset, so that no labor would be performed on Shabbat. Now, if indeed this i halakha /i is derived from the conduct of Abraham, b let us slaughter /b the offering even earlier, b from when the walls /b begin to b blacken, /b just after the end of the sixth hour of the day. Apparently, i halakha /i is not derived from the conduct of Abraham.,The Gemara rejects this: b What is the difficulty? /b br b Perhaps the walls of the Temple /b begin to b blacken /b only b at six and a half /b hours of the day b because they are not perfectly aligned. /b The Temple walls were broad at the bottom and gradually narrowed as they reached the top; therefore, the upper part of the wall did not cast a shadow on the wall opposite it until six and a half hours of the day. br b Or, alternatively, /b it is b different /b with regard to b Abraham /b because b there was great /b knowledge of b astronomy [ i itztagninut /i ] in his heart. /b He was able to precisely calculate the movements of the heavenly bodies and was therefore able to discern immediately after noon that the sun had begun its descent. Others require a half hour to be certain that the descent of the sun has begun. br b Or, alternatively /b Abraham was different b because he was an Elder and sat /b and studied Torah b in a yeshiva, /b where the Divine Presence rests. There he developed the expertise to determine the precise hour. b As Rabbi Ḥama, son of Rabbi Ḥanina, said: From the days of our ancestors, yeshiva never left them. /b Our ancestors were leaders of their generations, who taught Torah to students who came to them.,When b they were in Egypt /b there was b a yeshiva with them, as it is stated: “Go and gather the Elders of Israel” /b (Exodus 3:16), indicating that there were Sages among them who studied Torah. And similarly, when b they were in the desert, /b there was b a yeshiva with them, as it is stated: “Gather for me seventy men from the Elders of Israel” /b (Numbers 11:16). b Abraham our Patriarch /b was himself b an Elder and would sit in yeshiva, as it is stated: “And Abraham was old, advanced in years” /b (Genesis 24:1). From the apparent redundancy of the terms old and advanced in years, it is derived that old means that he was a wise Elder and prominent in Torah, and advanced in years means that he was elderly. Similarly, b Isaac our Patriarch was an Elder and sat in yeshiva, as it is stated: “And it came to pass when Isaac was old /b and his eyes were dim” (Genesis 27:1). Similarly, b Jacob our Patriarch was an Elder and sat in yeshiva, as it is stated: “And Israel’s eyes were heavy with age” /b (Genesis 48:10)., b Eliezer, servant of Abraham, was an Elder and sat in yeshiva, as it is stated: “And Abraham said to his servant, the elder of his household, who ruled over all he had” /b (Genesis 24:2). b Rabbi Elazar said: /b The verse means that b he had mastery over the Torah of his master, /b having gained proficiency in all of the Torah of Abraham. That is the meaning of the verse: b “He is Damascus [ i Dammesek /i ] Eliezer” /b (Genesis 15:2). b Rabbi Elazar said: /b The word i Dammesek /i is a contraction of he b who draws [ i doleh /i ] and gives drink [ i mashke /i ] to others from his master’s Torah. /b ,Apropos the previous statement, the Gemara cites that b Rav said: Abraham our Patriarch fulfilled the entire Torah /b before it was given, b as it is stated: “Because [ i ekev /i ] Abraham hearkened to My voice and kept /b My charge, My mitzvot, My statutes and My Torahs” (Genesis 26:5). b Rav Shimi bar Ḥiyya said to Rav: And say /b that the verse means that he fulfilled only the b seven /b Noahide b mitzvot /b and not the entire Torah. The Gemara asks: b But isn’t there also circumcision /b that Abraham clearly observed, which is not one of the Noahide laws? Apparently, Abraham fulfilled more than just those seven. The Gemara asks: b And say /b that he fulfilled only b the seven mitzvot and circumcision. /b Rav b said to him: If so, why do I /b need the continuation of the verse, that Abraham kept: b My mitzvot and My Torah? /b That is a clear indication that he fulfilled mitzvot beyond the seven Noahide mitzvot, and apparently fulfilled the entire Torah., b Rav said, and some say Rav Ashi /b said: b Abraham our Patriarch fulfilled /b the entire Torah, b even /b the mitzva of b the joining of cooked foods, /b a rabbinic ordice instituted later, b as it is stated: My Torahs. /b Since the term is in the plural, it indicates that Abraham kept two Torahs; b one, the Written Torah, and one, the Oral Torah. /b In the course of fulfilling the Oral Torah, he fulfilled all the details and parameters included therein.,§ It was taught in the mishna that b Matya ben Shmuel says /b that the appointed priest asks: b Is the entire eastern sky illuminated even to Hebron? And he says: Yes. /b The Gemara asks: b Who said yes? If we say /b it is b that /b person b who is standing on the roof, /b does b he dream and /b also b interpret /b his dream? Is it reasonable that the one asking the question answers it? b Rather, /b say that it was b that /b person b who is standing on the ground /b who said yes. b From where does he know /b that the sky is illuminated such that he is able to answer yes?,The Gemara suggests two possible solutions: b If you wish, say /b it was b that /b person b who is standing on the ground /b who answered yes, b and if you wish, say /b it was b that /b person b who is standing on the roof /b who answered. b If you wish, say that /b the person b who is standing on the roof said: The entire eastern sky is illuminated. And that /b person b who is standing on the ground said to him: /b Has it illuminated b even to Hebron? And he /b who is standing on the roof b said to him: Yes. /b , b And if you wish, say /b instead b that /b the person b who is standing on the ground said: Is the entire eastern sky illuminated? And he /b who is standing on the roof b said to him: /b Do you mean that it is illuminated even b to Hebron? And he /b who is standing on the ground b said to him: Yes, /b that is what I mean.,§ The mishna asks: b And why did they need to /b ascertain b this? /b The mishna answered that there was an incident where they confused the light of the moon with the light of the rising sun and slaughtered the daily morning offering too early. The Gemara asks: b And are /b sunlight and moonlight b mistaken /b for one another? b Wasn’t it taught /b in a i baraita /i that b Rabbi /b Yehuda HaNasi b says: A column of /b the light of the b moon is not similar to a column of /b the light of the b sun; a column of /b the light of the b moon rises like a staff /b in one column while b a column of /b the light of the b sun diffuses to here and to there? /b The Gemara answers that b the school of Rabbi Yishmael taught: /b It b was a cloudy day, and /b then even the moonlight b diffuses to here and to there, /b which caused them to err and believe that it was the rising sun. b Rav Pappa said: Learn from this /b statement of Rabbi Yishmael that b a cloudy day is /b similar to b a completely sunny /b day because the sunlight is further diffused by the clouds.,The Gemara asks: b What are the /b practical b ramifications /b of the statement that a cloudy day is similar to a completely sunny day? The Gemara explains: The ramifications are with regard b to spreading hides /b to dry them. On a cloudy day, wherever the hides are placed they will be exposed to sunlight. b Alternatively, /b the ramifications are according b to /b that b which Rava taught /b with regard to i matza /i : b A woman /b may b neither knead /b dough for i matza /i for Passover b in /b the light of b the sun nor /b may she prepare the dough b with hot water /b heated b in the sun. /b On a cloudy day, one may not knead the dough anywhere outside since the light of the sun is diffused everywhere.,Apropos a cloudy day, the Gemara cites that b Rav Naḥman said: The hazy /b light b of the sun /b through the clouds b is more damaging than the /b light of the b sun /b itself. b And your mnemonic /b is b the /b cover of b a jar of vinegar: /b As long as the jar is tightly closed, the odor of the vinegar does not spread and it intensifies. Even the slightest opening in the lid releases an odor more powerful than the odor generated by vinegar that was not sealed in a jar. The same is true with regard to the rays of the sun. With regard to sunlight that is obscured behind clouds, when it escapes through breaks in the clouds it is more powerful than direct sunlight. b Dazzling sunlight, /b which shines through cracks in the clouds, b is more harmful /b to the eyes b than /b direct b sunlight. And your mnemonic is a drip; /b water that drips on a person is more bothersome than water in which one completely immerses his body. |
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28. Babylonian Talmud, Eruvin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •sages early rabbinic, galilean amoraic Found in books: Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 7| 54b. כל זמן שאדם ממשמש בה מוצא בה תאנים אף דברי תורה כל זמן שאדם הוגה בהן מוצא בהן טעם,א"ר שמואל בר נחמני מאי דכתיב (משלי ה, יט) אילת אהבים ויעלת חן וגו' למה נמשלו דברי תורה לאילת לומר לך מה אילה רחמה צר וחביבה על בועלה כל שעה ושעה כשעה ראשונה אף דברי תורה חביבין על לומדיהן כל שעה ושעה כשעה ראשונה,ויעלת חן שמעלת חן על לומדיה דדיה ירווך בכל עת למה נמשלו דברי תורה כדד מה דד זה כל זמן שהתינוק ממשמש בו מוצא בו חלב אף דברי תורה כל זמן שאדם הוגה בהן מוצא בהן טעם,באהבתה תשגה תמיד כגון רבי (אליעזר) בן פדת אמרו עליו על רבי (אליעזר) שהיה יושב ועוסק בתורה בשוק התחתון של ציפורי וסדינו מוטל בשוק העליון של ציפורי (תניא) א"ר יצחק בן אלעזר פעם אחת בא אדם ליטלו ומצא בו שרף,תנא דבי רב ענן מאי דכתיב (שופטים ה, י) רוכבי אתונות צחורות יושבי על מדין [והולכי על דרך שיחו] רוכבי אתונות אלו תלמידי חכמים שמהלכין מעיר לעיר וממדינה למדינה ללמוד (בו) תורה צחורות שעושין אותה כצהרים יושבי על מדין שדנין דין אמת לאמיתו והולכי אלו בעלי מקרא על דרך אלו בעלי משנה שיחו אלו בעלי תלמוד שכל שיחתן דברי תורה,אמר רב שיזבי משום רבי אלעזר בן עזריה מאי דכתיב (משלי יב, כז) לא יחרוך רמיה צידו לא יחיה ולא יאריך ימים צייד הרמאי,רב ששת אמר צייד הרמאי יחרוך,כי אתא רב דימי אמר משל לצייד שצד צפרים אם ראשון ראשון משבר כנפיו משתמר ואם לאו אין משתמר,אמר (רבה) אמר רב סחורה אמר רב הונא מאי דכתיב (משלי יג, יא) הון מהבל ימעט וקובץ על יד ירבה אם עושה אדם תורתו חבילות חבילות מתמעט ואם לאו קובץ על יד ירבה,אמר (רבה) ידעי רבנן להא מלתא ועברי עלה אמר רב נחמן בר יצחק אנא עבדתה ואיקיים בידאי:,ת"ר כיצד סדר משנה משה למד מפי הגבורה נכנס אהרן ושנה לו משה פירקו נסתלק אהרן וישב לשמאל משה נכנסו בניו ושנה להן משה פירקן נסתלקו בניו אלעזר ישב לימין משה ואיתמר לשמאל אהרן רבי יהודה אומר לעולם אהרן לימין משה חוזר נכנסו זקנים ושנה להן משה פירקן נסתלקו זקנים נכנסו כל העם ושנה להן משה פירקן נמצאו ביד אהרן ארבעה ביד בניו שלשה וביד הזקנים שנים וביד כל העם אחד,נסתלק משה ושנה להן אהרן פירקו נסתלק אהרן שנו להן בניו פירקן נסתלקו בניו שנו להן זקנים פירקן נמצא ביד הכל ארבעה,מכאן א"ר אליעזר חייב אדם לשנות לתלמידו ארבעה פעמים וקל וחומר ומה אהרן שלמד מפי משה ומשה מפי הגבורה כך הדיוט מפי הדיוט על אחת כמה וכמה,ר"ע אומר מניין שחייב אדם לשנות לתלמידו עד שילמדנו שנאמר (דברים לא, יט) ולמדה את בני ישראל ומניין עד שתהא סדורה בפיהם שנאמר שימה בפיהם,ומניין שחייב להראות לו פנים שנאמר (שמות כא, א) ואלה המשפטים אשר תשים לפניהם,וליגמרו כולהו ממשה כדי לחלוק כבוד לאהרן ובניו וכבוד לזקנים,וניעול אהרן וניגמר ממשה וליעיילו בניו וליגמרו מאהרן וליעיילו זקנים ולילפו מבניו וליזלו וליגמרינהו לכולהו ישראל כיון דמשה מפי הגבורה גמר מסתייעא מלתיה,אמר מר רבי יהודה אומר לעולם אהרן לימין משה חוזר כמאן אזלא הא דתניא שלשה שהיו מהלכין בדרך הרב באמצע וגדול בימינו וקטן בשמאלו לימא רבי יהודה היא ולא רבנן,אפילו תימא רבנן משום טירחא דאהרן,רבי פרידא הוה ליה ההוא תלמידא דהוה תני ליה ארבע מאה זימני וגמר יומא חד בעיוה למלתא דמצוה תנא ליה ולא גמר,א"ל האידנא מאי שנא א"ל מדההיא שעתא דא"ל למר איכא מילתא דמצוה אסחאי לדעתאי וכל שעתא אמינא השתא קאי מר השתא קאי מר א"ל הב דעתיך ואתני ליך הדר תנא ליה ד' מאה זימני [אחריני],נפקא בת קלא וא"ל ניחא ליך דליספו לך ד' מאה שני או דתיזכו את ודרך לעלמא דאתי אמר דניזכו אנא ודריי לעלמא דאתי אמר להן הקב"ה תנו לו זו וזו,אמר רב חסדא אין תורה נקנית אלא בסימנין שנאמר שימה בפיהם אל תקרי שימה אלא סימנה,שמעה רב תחליפא ממערבא אזל אמרה קמיה דר' אבהו אמר אתון מהתם מתניתו לה אנן מהכא מתנינן לה (ירמיהו לא, כא) הציבי לך ציונים שימי לך וגו' עשו ציונים לתורה ומאי משמע דהאי ציון לישנא דסימנא הוא דכתיב (יחזקאל לט, טו) וראה עצם אדם ובנה אצלו ציון,ר' אליעזר אמר מהכא (משלי ז, ד) אמור לחכמה אחותי את ומודע לבינה תקרא עשה מודעים לתורה רבא אמר עשה מועדים לתורה | 54b. b whenever a person searches it /b for figs to eat, b he finds figs in it, /b as the figs on a tree do not ripen all at once, so that one can always find a recently ripened fig, b so /b too, with b matters of Torah. Whenever a person meditates upon them, he finds in them /b new b meaning. /b , b Rabbi Shmuel bar Naḥmani said: What is /b the meaning of b that which is written: “A loving hind and a graceful roe, /b let her breasts satisfy you at all times, and be you ravished always with her love” (Proverbs 5:19)? b Why were matters of Torah compared to a hind? To tell you /b that b just as /b with b a hind, its womb is narrow and it is cherished by its mate each and every hour like the first hour, so /b too, b matters of Torah are cherished by those who study them each and every hour like the first hour. /b , b “And a graceful roe” /b is expounded as follows: b That /b the Torah b bestows grace upon those who study it. “Let her breasts satisfy you at all times”; why were matters of Torah compared to a breast? Just as /b with b a breast, whenever a baby searches it /b for milk to suckle, b he finds milk in it, so /b too, with b matters of Torah. Whenever a person meditates upon them, he finds /b new b meaning in them. /b , b “And be you ravished always with her love”; /b your love for Torah should always distract you from worldly matters, b as was /b the case with b Rabbi Elazar ben Pedat. They said of him, of Rabbi Elazar, that he would sit and engage in Torah /b study b in the lower marketplace of Tzippori, and his cloak was lying in the upper marketplace of Tzippori. /b His mind was so focused on Torah study that he would act in this unusual manner. In this regard, the Gemara relates that b it was taught /b in a i baraita /i that b Rabbi Yitzḥak ben Elazar said: One time a person came to take /b this cloak for himself b and found a serpent on it /b guarding it.,In further praise of the Torah and those who study it, a Sage b of the school of Rav A taught: What is /b the meaning of b that which is written: “You that ride on white donkeys, you that sit on rich cloths, and you that walk by the way, tell of it” /b (Judges 5:10)? b “You that ride on white donkeys”; these are Torah scholars, who travel from city to city and from province to province to study Torah. “White [ i tzeḥorot /i ]” /b are those b who make it /b clear b as noon /b [ b i tzahorayim /i /b ], i.e., who make the Torah comprehensible. b “You that sit on couches [ i midin /i ]” /b refers to those b who judge [ i danin /i ] an absolutely true judgment. “And you that walk”; these are the masters of Bible, /b who are the least important of the scholars. b “By the way”; these are the /b more important b masters of Mishna. “Tell of it”; these are the masters of Talmud, /b the most important of all, b as all their conversation is /b about b matters of Torah. /b ,The Gemara continues with this topic: b Rav Sheizvi said in the name of Rabbi Elazar ben Azarya: What is /b the meaning of b that which is written: “The slothful man [ i remiyya /i ] will not roast [ i yaḥarokh /i ] his catch” /b (Proverbs 12:27)? b The deceitful [ i rammai /i ] hunter will not live [ i yiḥyeh /i ] a long life [ i ya’arikh /i ]. /b A deceitful hunter continues to hunt more and more animals without holding on to the animals he has already caught. Similarly, someone who continues to study new material without reviewing what he has already learned will not be successful., b Rav Sheshet said: /b Will b a deceitful hunter /b have something to b roast? /b One who acts in this way is a fool, but it is hard to describe him as deceitful., b When Rav Dimi came /b from Eretz Yisrael to Babylonia, b he said: This is comparable to a hunter who is hunting birds; if he breaks /b the b wings /b of the birds b one by one /b as he captures them so that they will be unable to fly off again, his prey b will be secured, and if not, /b they b will not be secured. /b According to this explanation, the word i rammai /i is interpreted as cunning rather than deceitful. A cunning hunter secures his prey; similarly, a cunning student reviews each lesson and thereby retains that which he learns.,Similarly, b Rabba said that Rav Seḥora said that Rav Huna said: What is /b the meaning of b that which is written: “Wealth gotten through vanity /b [ b i hevel /i /b ] b shall be diminished; but he that gathers little by little shall increase” /b (Proverbs 13:11)? b If a person turns his Torah into bundles /b [ b i ḥavilot /i , /b derived from the word i hevel /i by replacing the i heh /i with a i ḥet /i ], studying large amounts at the same time, his Torah b will diminish. And if not, /b i.e., if he learns little by little and reviews what he has learned, b he that gathers little by little shall increase. /b , b Rabba said: The Sages know this, but /b nevertheless b transgress it, /b i.e., they fail to heed this advice. b Rav Naḥman bar Yitzḥak said: I did this, /b learning little by little and regularly reviewing what I had learned, b and /b my learning b has /b indeed b endured. /b ,The Gemara continues to discuss methods of Torah study. b The Sages taught /b the following i baraita /i : b What was the order of teaching /b the Oral Law? How was the Oral Law first taught? b Moses learned /b directly b from the mouth of the Almighty. Aaron entered /b and sat before him, b and Moses taught him his lesson /b as he had learned it from God. b Aaron moved /b aside b and sat to the left of Moses. /b Aaron’s b sons entered, and Moses taught them their lesson /b while Aaron listened. Aaron’s b sons moved /b aside; b Elazar sat to the right of Moses and Itamar /b sat b to the left of Aaron. Rabbi Yehuda /b disagreed with the first i tanna /i with regard to the seating arrangements and b said: Actually, Aaron would return to /b sit to b the right of Moses. The elders entered and Moses taught them their lesson. The elders moved /b aside, and b the entire nation entered and Moses taught them their lesson. Therefore, Aaron had /b heard the lesson b four times, his sons /b heard it b three /b times, b the elders /b heard it b twice, and the entire nation /b heard it b once. /b , b Moses /b then b departed /b to his tent, b and Aaron taught /b the others b his lesson /b as he had learned it from Moses. b Aaron /b then b departed /b and b his sons taught /b the others b their lesson. His sons /b then b departed /b and b the elders taught /b the rest of the people b their lesson. Hence everyone, /b Aaron, his sons, the elders and all the people, heard the lesson taught by God b four times. /b , b From here Rabbi Eliezer said: A person is obligated to teach his student /b his lesson b four times. And /b it follows by way of b an i a fortiori /i inference: If Aaron, who learned from Moses /b himself, b and Moses /b had received the Torah directly b from the mouth of the Almighty, /b needed b this /b regimen; b an ordinary /b student learning b from the mouth of an ordinary /b teacher, b how much more so /b must he review his studies four times., b Rabbi Akiva says: From where /b do we derive b that a person is obligated to teach his student until he learns /b the material and understands it? b As it is stated: /b “Now therefore write this song for you, b and teach it to the children of Israel; /b put it in their mouths, that this song may be a witness for me against the children of Israel” (Deuteronomy 31:19). This verse indicates that one must teach Torah to others. b And from where /b do we derive that one must teach his students b until /b the material b is organized in their mouths? As it is stated: “Put it in their mouths,” /b so that they should be capable of teaching it to others., b And from where /b do we derive b that /b a teacher b must show /b his students b the reasons /b for the teachings? b As it is stated: “Now these are the judgments which you shall set before them” /b (Exodus 21:1), which indicates that the lesson must be set out in logical fashion for the students.,With regard to the manner in which the Oral Law was taught, the Gemara asks: b They should all have studied from Moses /b himself four times. The Gemara answers: The teaching was divided in this manner b in order to give honor to Aaron and his sons, and /b also to give b honor to the elders. /b ,The Gemara asks why a different method was not adopted, one which would have involved less trouble for Moses: b Aaron should have entered and studied from Moses; his sons should /b then b have entered and studied from Aaron; the elders should /b then b have entered and studied from /b Aaron’s b sons; and /b then b they should have gone /b out b and taught all of the Jewish people. /b The Gemara answers: b Since Moses had studied /b directly b from the mouth of the Almighty, it would be /b more b effective /b for everyone to hear the Torah at least once from Moses himself., b The Master said /b in the i baraita /i that b Rabbi Yehuda says: Actually, Aaron would return to /b sit to b the right of Moses, /b i.e., no matter how many people were present Aaron always sat to Moses’ right. The Gemara asks: b In accordance with whose /b opinion b was it taught /b in a i baraita /i dealing with the rules of etiquette: If b three /b people b were walking along the way, the teacher /b should walk b in the middle and the greater /b of the two students should be b to his right and the lesser /b one should be b to his left? Shall we say /b that b it is /b the opinion of b Rabbi Yehuda and not /b that of b the Sages? /b According to the Sages, the greater of the two students should be positioned to the left of the teacher so that the student’s right side faces his teacher.,The Gemara answers: You can b even say /b that this i baraita /i was taught in accordance with the opinion of b the Sages, /b and the reason they said that Aaron remained to Moses’ left even after the others entered is b due to the trouble to Aaron /b if he would have to stand up and sit down again.,Having discussed the importance of reviewing one’s Torah study, the Gemara relates that b Rabbi Perida had a certain student whom he would /b have to b teach four hundred times, and /b only then would he b learn /b the material, as he was incapable of understanding it otherwise. b One day they requested /b Rabbi Perida’s presence b for a mitzva matter /b after the lesson. Rabbi Perida b taught /b his student four hundred times as usual, b but /b this time the student b did not /b successfully b learn /b the material.,Rabbi Perida b said to him: What is different now /b that you are unable to grasp the lesson? b He said to him: From the time that they said to the Master /b that b there is a mitzva matter /b for which he is needed, b my mind was distracted /b from the lesson b and every moment I said: Now the Master will get up, now the Master will get up /b to go and perform the mitzva and he will not complete the lesson. Rabbi Perida b said to him: Pay attention /b this time b and I will teach you, /b and know that I will not leave until you have fully mastered the lesson. b He taught him again an additional four hundred times. /b ,Due to the merit of Rabbi Perida’s great devotion to his students, b a Divine Voice emerged and said to him: /b Is it b preferable to you that four hundred years be added /b to your life, b or that you and /b the rest of b your generation /b will b merit the World-to-Come? He said: /b I prefer b that I and my generation merit the World-to-Come. The Holy One, Blessed be He, said /b to the angels: b Give him both; /b he shall live a very long life and he and the rest of his generation will merit the World-to-Come.,The Gemara continues its discussion with regard to methods of Torah study: b Rav Ḥisda said: The Torah can be acquired only with /b mnemonic b signs /b that aid the memory, b as it is stated: “Put it in their mouths.” Do not read /b the phrase as: b Put it [ i simah /i ], but /b rather as: b Its sign [ i simanah /i ], /b thus indicating that mnemonic signs aid in memorizing the material., b Rav Taḥalifa of the West, /b i.e., from Eretz Yisrael, b heard this /b statement and b went /b and b said it before Rabbi Abbahu, /b who b said: You learn this /b idea b from there; we learn it from here, /b as the verse states: b “Set up signposts [ i tziyyunim /i ] for yourself; establish you /b markers” (Jeremiah 31:20), which is understood to mean: b Establish /b mnemonic b signs for the Torah. And from where /b may it be inferred b that this /b term b i tziyyun /i denotes a sign? As it is written /b in a different verse: “And when they that pass through shall pass through the land, b and any sees a human bone, he shall set up a sign /b [ b i tziyyun /i /b ] b by it” /b (Ezekiel 39:15), i.e., a sign that there is a source of ritual impurity at that spot., b Rabbi Eliezer said /b that we learn this same idea b from here: “Say to wisdom, you are my sister, and call understanding, your kinswoman [ i moda /i ]” /b (Proverbs 7:4), which means: b Establish signs [ i moda’im /i ] /b that convey knowledge of b the Torah. Rava said /b with regard to this verse: b Set appointed times [ i mo’adim /i ] for Torah /b study. |
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| 29. Anon., Avot Derabbi Nathan A, None (6th cent. CE - 8th cent. CE) Tagged with subjects: •nan Found in books: Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 155 |
| 30. Anon., Tanchuma (Buber), None Tagged with subjects: •sages early rabbinic, galilean amoraic Found in books: Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 145 |
| 31. Anon., Tanhuma, None Tagged with subjects: •sages early rabbinic, galilean amoraic Found in books: Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 144, 145 |
