| 1. Hebrew Bible, Deuteronomy, 12:19 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •satlow, michael Found in books: Satlow (2013), The Gift in Antiquity, 231 |
2. Hebrew Bible, Genesis, 12.1, 24.6, 24.58 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •satlow, michael Found in books: Kanarek (2014), Biblical narrative and formation rabbinic law, 69| 12.1. "וַיְהִי רָעָב בָּאָרֶץ וַיֵּרֶד אַבְרָם מִצְרַיְמָה לָגוּר שָׁם כִּי־כָבֵד הָרָעָב בָּאָרֶץ׃", 12.1. "וַיֹּאמֶר יְהוָה אֶל־אַבְרָם לֶךְ־לְךָ מֵאַרְצְךָ וּמִמּוֹלַדְתְּךָ וּמִבֵּית אָבִיךָ אֶל־הָאָרֶץ אֲשֶׁר אַרְאֶךָּ׃", 24.6. "וַיְבָרֲכוּ אֶת־רִבְקָה וַיֹּאמְרוּ לָהּ אֲחֹתֵנוּ אַתְּ הֲיִי לְאַלְפֵי רְבָבָה וְיִירַשׁ זַרְעֵךְ אֵת שַׁעַר שֹׂנְאָיו׃", 24.6. "וַיֹּאמֶר אֵלָיו אַבְרָהָם הִשָּׁמֶר לְךָ פֶּן־תָּשִׁיב אֶת־בְּנִי שָׁמָּה׃", 24.58. "וַיִּקְרְאוּ לְרִבְקָה וַיֹּאמְרוּ אֵלֶיהָ הֲתֵלְכִי עִם־הָאִישׁ הַזֶּה וַתֹּאמֶר אֵלֵךְ׃", | 12.1. "Now the LORD said unto Abram: ‘Get thee out of thy country, and from thy kindred, and from thy father’s house, unto the land that I will show thee.", 24.6. "And Abraham said unto him: ‘Beware thou that thou bring not my son back thither.", 24.58. "And they called Rebekah, and said unto her: ‘Wilt thou go with this man?’ And she said: ‘I will go.’", |
|
3. Hebrew Bible, Numbers, 15.31 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •satlow, michael Found in books: Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 22| 15.31. "כִּי דְבַר־יְהוָה בָּזָה וְאֶת־מִצְוָתוֹ הֵפַר הִכָּרֵת תִּכָּרֵת הַנֶּפֶשׁ הַהִוא עֲוֺנָה בָהּ׃", | 15.31. "Because he hath despised the word of the LORD, and hath broken His commandment; that soul shall utterly be cut off, his iniquity shall be upon him.", |
|
| 4. Hebrew Bible, Proverbs, 18:16 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •satlow, michael Found in books: Satlow (2013), The Gift in Antiquity, 231, 232 |
| 5. Dead Sea Scrolls, Damascus Document, 15.6 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •satlow, michael Found in books: Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 8 |
| 6. Dead Sea Scrolls, Damascus Document, 15.6 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •satlow, michael Found in books: Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 8 |
7. New Testament, Luke, 3.3 (1st cent. CE - 1st cent. CE) Tagged with subjects: •satlow, michael Found in books: Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 6| 3.3. καὶ ἦλθεν εἰς πᾶσαν περίχωρον τοῦ Ἰορδάνου κηρύσσων βάπτισμα μετανοίας εἰς ἄφεσιν ἁμαρτιῶν, | 3.3. He came into all the region around the Jordan, preaching the baptism of repentance for remission of sins. |
|
8. Mishnah, Ketuvot, 5.6 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •satlow, michael Found in books: Rubenstein (2003), The Culture of the Babylonian Talmud. 103| 5.6. "הַמַּדִּיר אֶת אִשְׁתּוֹ מִתַּשְׁמִישׁ הַמִּטָּה, בֵּית שַׁמַּאי אוֹמְרִים, שְׁתֵּי שַׁבָּתוֹת. בֵּית הִלֵּל אוֹמְרִים, שַׁבָּת אֶחָת. הַתַּלְמִידִים יוֹצְאִין לְתַלְמוּד תּוֹרָה שֶׁלֹּא בִרְשׁוּת, שְׁלֹשִׁים יוֹם. הַפּוֹעֲלִים, שַׁבָּת אֶחָת. הָעוֹנָה הָאֲמוּרָה בַתּוֹרָה, הַטַּיָּלִין, בְּכָל יוֹם. הַפּוֹעֲלִים, שְׁתַּיִם בַּשַּׁבָּת. הַחַמָּרִים, אַחַת בַּשַּׁבָּת. הַגַּמָּלִים, אַחַת לִשְׁלֹשִׁים יוֹם. הַסַּפָּנִים, אַחַת לְשִׁשָּׁה חֳדָשִׁים, דִּבְרֵי רַבִּי אֱלִיעֶזֶר: \n", | 5.6. "A man forbade himself by vow from having intercourse with his wife: Beth Shammai says: two weeks; Beth Hillel says: one week. Students may go away to study Torah, without the permission [of their wives for a period of] thirty days; workers for one week. The times for conjugal duty prescribed in the torah are: For independent men, every day; For workers, twice a week; For donkey-drivers, once a week; For camel-drivers, once in thirty days; For sailors, once in six months. These are the words of Rabbi Eliezer.", |
|
9. Mishnah, Horayot, 3.6 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •satlow, michael Found in books: Satlow (2013), The Gift in Antiquity, 231| 3.6. "כָּל הַתָּדִיר מֵחֲבֵרוֹ, קוֹדֵם אֶת חֲבֵרוֹ. וְכָל הַמְקֻדָּשׁ מֵחֲבֵרוֹ, קוֹדֵם אֶת חֲבֵרוֹ. פַּר הַמָּשִׁיחַ וּפַר הָעֵדָה עוֹמְדִים, פַּר הַמָּשִׁיחַ קוֹדֵם לְפַר הָעֵדָה בְּכָל מַעֲשָׂיו: \n", | 3.6. "Whatever is more frequent than another takes precedence over that other; And whatever is more sacred than another takes precedence over that other. If the bull of the anointed priest and the bull of the congregation are standing [to be sacrificed], the bull of the anointed priest precedes that of the congregation in all its details.", |
|
10. Mishnah, Avot, 1.1 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •satlow, michael Found in books: Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 6| 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: \n", | 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.", |
|
11. Anon., Leviticus Rabba, 3.5-3.6 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Satlow (2013), The Gift in Antiquity, 226, 231| 3.5. וְשִׁסַּע אֹתוֹ בִּכְנָפָיו לֹא יַבְדִּיל (ויקרא א, יז), אָמַר רַבִּי יוֹחָנָן הַהֶדְיוֹט הַזֶּה אִם מֵרִיחַ הוּא רֵיחַ כְּנָפַיִם נַפְשׁוֹ קָצָה עָלָיו, וְאַתְּ אֲמַרְתְּ (ויקרא א, ט): וְהִקְטִיר הַכֹּהֵן אֶת הַכֹּל הַמִּזְבֵּחָה, וְכָל כָּךְ לָמָּה, אֶלָּא כְּדֵי שֶׁיְהֵא הַמִּזְבֵּחַ מְהֻדָּר בְּקָרְבָּנוֹ שֶׁל עָנִי. אַגְרִיפַּס הַמֶּלֶךְ בִּקֵּשׁ לְהַקְרִיב בְּיוֹם אֶחָד אֶלֶף עוֹלוֹת, שָׁלַח וְאָמַר לַכֹּהֵן גָּדוֹל אַל יַקְרִיב אָדָם הַיּוֹם חוּץ מִמֶּנִּי, בָּא עָנִי אֶחָד וּבְיָדוֹ שְׁתֵּי תוֹרִים, אָמַר לַכֹּהֵן הַקְרֵב אֶת אֵלּוּ, אָמַר לוֹ, הַמֶּלֶךְ צִוַּנִּי וְאָמַר לִי אַל יַקְרִיב אָדָם חוּץ מִמֶּנִּי הַיּוֹם. אָמַר לוֹ, אֲדוֹנִי כֹהֵן גָּדוֹל, אַרְבָּעָה אֲנִי צָד בְּכָל יוֹם וַאֲנִי מַקְרִיב שְׁנַיִם וּמִתְפַּרְנֵס מִשְּׁנַיִם, אִם אִי אַתָּה מַקְרִיבָן אַתָּה חוֹתֵךְ פַּרְנָסָתִי, נְטָלָן וְהִקְרִיבָן. נִרְאָה לוֹ לְאַגְרִיפַּס בַּחֲלוֹם קָרְבָּן שֶׁל עָנִי קְדָמָךְ. שָׁלַח וְאָמַר לַכֹּהֵן גָּדוֹל, לֹא כָךְ צִוִּיתִיךָ אַל יַקְרִיב אָדָם חוּץ מִמֶּנִּי הַיּוֹם. אָמַר לוֹ, אֲדוֹנִי הַמֶּלֶךְ בָּא עָנִי אֶחָד וּבְיָדוֹ שְׁתֵּי תוֹרִים, אָמַר לִי הַקְרֵב אֵלַי אֶת אֵלּוּ, אָמַרְתִּי לוֹ הַמֶּלֶךְ צִוַּנִּי וְאָמַר לִי אַל יַקְרִיב אָדָם חוּץ מִמֶּנִּי הַיּוֹם, אָמַר, אַרְבָּעָה אֲנִי צָד בְּכָל יוֹם וַאֲנִי מַקְרִיב שְׁנַיִם וּמִתְפַּרְנֵס מִשְּׁנַיִם, אִם אִי אַתָּה מַקְרִיב אַתָּה חוֹתֵךְ אֶת פַּרְנָסָתִי, לֹא הָיָה לִי לְהַקְרִיבָן. אָמַר לוֹ, יָפֶה עָשִׂיתָ כָּל מַה שֶּׁעָשִׂיתָ. מַעֲשֶׂה בְּשׁוֹר אֶחָד שֶׁהָיוּ מוֹשְׁכִין לְקָרְבָּן וְלֹא נִמְשָׁךְ, בָּא עָנִי וּבְיָדוֹ אֲגֻדָּה אַחַת שֶׁל טְרוֹקְסִימָא וְהוֹשִׁיט לוֹ וַאֲכָלָהּ וְגָעַשׁ הַשּׁוֹר וְהוֹצִיא מַחַט וְנִמְשָׁךְ לְקָרְבָּן, נִרְאָה לְבַעַל הַשּׁוֹר בַּחֲלוֹמוֹ, קָרְבָּנוֹ שֶׁל עָנִי קְדָמָךְ. מַעֲשֶׂה בְּאִשָּׁה אַחַת שֶׁהֵבִיאָה קֹמֶץ שֶׁל סֹלֶת, וְהָיָה כֹּהֵן מְבַזֶּה עָלֶיהָ, וְאָמַר, רְאוּ מָה הֵן מַקְרִיבוֹת, מַה בָּזֶה לֶאֱכֹל, מַה בָּזֶה לְהַקְרִיב, נִרְאָה לַכֹּהֵן בַּחֲלוֹם אַל תְּבַזֶּה עָלֶיהָ, כְּאִלּוּ נַפְשָׁהּ הִקְרִיבָה. וַהֲרֵי דְבָרִים קַל וָחֹמֶר, וּמַה אִם מִי שֶׁאֵינוֹ מַקְרִיב נֶפֶשׁ כְּתִיב בּוֹ נֶפֶשׁ, מִי שֶׁהוּא מַקְרִיב נֶפֶשׁ, עַל אַחַת כַּמָּה וְכַמָּה כְּאִלּוּ נַפְשׁוֹ הִקְרִיב. 3.6. וֶהֱבִיאָהּ אֶל בְּנֵי אַהֲרֹן (ויקרא ב, ב), תָּנֵי רַבִּי חִיָּא וַאֲפִלּוּ רִבּוֹת, אָמַר רַבִּי יוֹחָנָן (משלי יד, כח): בְּרָב עָם הַדְּרַת מֶלֶךְ. (ויקרא ב, ב): וְקָמַץ מִשָּׁם מְלֹא קֻמְצוֹ מִסָּלְתָּהּ וּמִשַּׁמְנָהּ, מִסַּלְתָּהּ וְלֹא כָּל סָלְתָּהּ, מִשַּׁמְנָהּ וְלֹא כָּל שַׁמְנָהּ, הֲרֵי שֶׁהֵבִיא מִנְחָתוֹ מִגּוֹלָה מֵאַסְפַּמְיָא וְרָאָה אֶת הַכֹּהֵן שֶׁהִקְמִיץ וְאָכַל אֶת הַשְּׁאָר, אָמַר אוֹי לִי, כָּל הַצַּעַר הַזֶּה שֶׁנִּצְטַעַרְתִּי בִּשְׁבִיל זֶה, וְהַכֹּל מְפַיְּסִין אוֹתוֹ וְאוֹמְרִים לוֹ וּמָה אִם זֶה שֶׁלֹּא נִצְטַעֵר אֶלָּא שְׁנֵי פְּסִיעוֹת בֵּין הָאוּלָם לַמִּזְבֵּחַ זָכָה לֶאֱכֹל, אַתָּה שֶׁנִּצְטַעַרְתָּ כָּל הַצַּעַר הַזֶּה, עַל אַחַת כַּמָּה וְכַמָּה. וְלֹא עוֹד אֶלָּא (ויקרא ב, ג): וְהַנּוֹתֶרֶת מִן הַמִּנְחָה לְאַהֲרֹן וּלְבָנָיו, רַבִּי חֲנִינָא בַּר אַבָּא אֲזַל לְחַד אֲתַר אַשְׁכָּחָא הָדֵין פְּסוּקָא רֹאשׁ סִדְרָא: וְהַנּוֹתֶרֶת מִן הַמִּנְחָה לְאַהֲרֹן וּלְבָנָיו, מַה פָּתַח עֲלָהּ (תהלים יז, יד): מִמְתִים יָדְךָ ה' מִמְתִים מֵחֶלֶד. מִמְתִים יָדְךָ ה', מַה גִּבּוֹרִים הֵם אֵלּוּ שֶׁנָּטְלוּ חֶלְקָן מִתַּחַת יָדְךָ ה', וְאֵיזֶה זֶה שִׁבְטוֹ שֶׁל לֵוִי. מִמְתִים מֵחֶלֶד, אֵלּוּ שֶׁלֹּא נָטְלוּ חֵלֶק בָּאָרֶץ. חֶלְקָם בַּחַיִּים, אֵלּוּ קָדְשֵׁי מִקְדָּשׁ. וּצְפוּנְךָ תְּמַלֵּא בִטְנָם, אֵלּוּ קָדְשֵׁי הַגְּבוּל. יִשְׂבְּעוּ בָנִים, (ויקרא ו, יא): כָּל זָכָר בִּבְנֵי אַהֲרֹן יֹאכְלֶנָּה. וְהִנִּיחוּ יִתְרָם לְעוֹלְלֵיהֶם, וְהַנּוֹתֶרֶת מִן הַמִּנְחָה לְאַהֲרֹן וּלְבָנָיו, אַהֲרֹן זָכָה לְבָנִים בֵּין כְּשֵׁרִים בֵּין פְּסוּלִים, שֶׁנֶּאֱמַר (מלאכי ב, ה): בְּרִיתִי הָיְתָה אִתּוֹ הַחַיִּים וְהַשָּׁלוֹם, שֶׁהָיָה רוֹדֵף שָׁלוֹם בְּיִשְׂרָאֵל. (מלאכי ב, ה): וָאֶתְּנֵם לוֹ מוֹרָא וַיִּירָאֵנִי, שֶׁקִּבֵּל עָלָיו דִּבְרֵי תוֹרָה בְּאֵימָה וּבְיִרְאָה וּבִרְתֵת וּבְזִיעַ. מַה תַּלְמוּד לוֹמַר (מלאכי ב, ה): מִפְּנֵי שְׁמִי נִחַת, אָמְרוּ בְּשָׁעָה שֶׁיָּצַק משֶׁה שֶׁמֶן הַמִּשְׁחָה עַל רֹאשׁ אַהֲרֹן, נִרְתַּע וְנָפַל לַאֲחוֹרָיו, וְאָמַר, אוֹי לִי שֶׁמָּא מָעַלְתִּי בְּשֶׁמֶן הַמִּשְׁחָה. הֵשִׁיבָה רוּחַ הַקֹּדֶשׁ וְאָמְרָה לוֹ (תהלים קלג, א ג): הִנֵּה מַה טּוֹב וּמַה נָּעִים שֶׁבֶת אַחִים גַּם יָחַד כַּשֶּׁמֶן הַטּוֹב עַל הָרֹאשׁ וגו' כְּטַל חֶרְמוֹן שֶׁיּוֹרֵד וגו'. מַה הַטַּל אֵין בּוֹ מְעִילָה אַף הַשֶּׁמֶן אֵין בּוֹ מְעִילָה. כַּשֶּׁמֶן הַטּוֹב עַל הָרֹאשׁ יוֹרֵד עַל הַזָּקָן זְקַן אַהֲרֹן, וְכִי שְׁנֵי זְקָנִים הָיוּ לְאַהֲרֹן וְאַתְּ אֲמַרְתְּ הַזָּקָן זְקַן, אֶלָּא כֵּיוָן שֶׁרָאָה משֶׁה אֶת הַשֶּׁמֶן יוֹרֵד עַל זְקַן אַהֲרֹן הָיָה שָׂמֵחַ כְּאִלּוּ עַל זְקָנוֹ יָרָד. (מלאכי ב, ו): תּוֹרַת אֱמֶת הָיְתָה בְּפִיהוּ, שֶׁלֹּא אָסַר אֶת הַמֻּתָּר וְלֹא הִתִּיר אֶת הָאָסוּר. בְּשָׁלוֹם וּבְמִישׁוֹר הָלַךְ אִתִּי, שֶׁלֹּא הִרְהֵר אַחַר דַּרְכֵי הַמָּקוֹם, כְּדֶרֶךְ שֶׁלֹּא הִרְהֵר אָבִינוּ אַבְרָהָם. וְרַבִּים הֵשִׁיב מֵעָוֹן, שֶׁהֵשִׁיב פּוֹשְׁעִים לְתַלְמוּד תּוֹרָה, וְכֵן הוּא אוֹמֵר (שיר השירים א, ד): מֵישָׁרִים אֲהֵבוּךָ, מַה כְּתִיב בּוֹ בַּסּוֹף (מלאכי ב, ז): כִּי שִׂפְתֵי כֹהֵן יִשְׁמְרוּ דַעַת וְתוֹרָה יְבַקְּשׁוּ מִפִּיהוּ וגו'. | |
|
| 12. Anon., Sifre Deuteronomy, 343 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •satlow, michael Found in books: Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 22 |
| 13. Palestinian Talmud, Sheviit, 3.1 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •satlow, michael Found in books: Satlow (2013), The Gift in Antiquity, 233 |
| 14. Palestinian Talmud, Sanhedrin, 10.1 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •satlow, michael Found in books: Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 22 |
15. Babylonian Talmud, Yevamot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •satlow, michael Found in books: Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 17| 13a. ורב זביד אמר אין בנים בלא סימנים ונבדוק חיישינן שמא נשרו הניחא למ"ד חוששין,אלא למ"ד אין חוששין מאי איכא למימר אפי' למ"ד אין חוששין משום צער לידה חיישינן:,כיצד פוטרות צרותיהן וכו': מנהני מילי אמר רב יהודה דאמר קרא (ויקרא יח, יח) לצרור התורה ריבתה צרות הרבה,רב אשי אמר סברא היא צרה מ"ט אסירא דבמקום ערוה קיימא צרת צרה נמי במקום ערוה קיימא:,כיצד אם מתו הן כו': ואפילו כנס ולבסוף גירש,ורמינהו ג' אחים שנים מהן נשואים ב' אחיות ואחד נשוי נכרית גירש אחד מבעלי אחיות אשתו ומת הנשוי נכרית וכנסה המגרש ומת זו היא שאמרו שאם מתו או נתגרשו צרותיהן מותרות,טעמא דגירש ואח"כ כנס אבל כנס ואח"כ גירש לא,א"ר ירמיה תברא מי ששנה זו לא שנה זו האי תנא סבר מיתה מפלת,והאי תנא סבר נשואין הראשונים מפילים,רבא אמר לעולם חד תנא הוא וזו ואין צריך לומר זו קתני:,וכל שיכולה למאן: ותמאן השתא ותתייבם לימא מסייעא ליה לרבי אושעיא,דא"ר אושעיא ממאנת למאמרו ואינה ממאנת לזיקתו,לא צרת ערוה שאני דתני רמי בר יחזקאל מיאנה בבעל מותרת לאביו מיאנה ביבם אסורה לאביו,אלמא משעת נפילה נראית ככלתו הכא נמי משעת נפילה נראית כצרת בתו:, big strongמתני׳ /strong /big שש עריות חמורות מאלו מפני שנשואות לאחרים צרותיהן מותרו',אמו ואשת אביו ואחות אביו אחותו מאביו ואשת אחי אביו ואשת אחיו מאביו,בית שמאי מתירין הצרות לאחים ובית הלל אוסרים | 13a. § b And Rav Zevid said: There are no children without signs /b of puberty. In other words, if a girl gives birth, she definitely possesses the signs of puberty. The Gemara asks: b But /b if so, b let us examine /b to see whether these physical signs are present, so that there is no need to depend on a presumption. The Gemara answers: b We are concerned lest /b the hairs that constitute the sign b have fallen off. /b The Gemara comments: b This /b works out b well according to the one who said /b that in general b we are concerned /b lest signs fall off, i.e., that there are cases in which she is in fact mature but the hairs have come off., b However, according to the one who said /b that if there are in fact hairs they will certainly be found, and b we are not concerned /b that they may have fallen out, b what is there to say? /b The Gemara answers: b Even according to the one who said /b that in ordinary circumstances b we are not concerned /b that the hairs may have fallen out, in this case, b due to the pain of childbirth we are concerned /b that they might have fallen out, and therefore it is impossible to examine the matter conclusively.,§ The Gemara returns to the mishna: b How do they exempt their rival wives /b and the rival wives of their rival wives? The Gemara asks: b From where are these matters, /b that not only is a rival wife exempt but the rival wife of a rival wife is exempt as well, b derived? Rav Yehuda said /b that this is b as the verse states: /b “And you shall not take a woman to her sister, b to be a rival [ i litzror /i ] /b to her” (Leviticus 18:18). The term i litzror /i is written, with the letter i reish /i appearing twice, rather than i latzor /i , with a single i reish /i , which means that b the Torah amplified /b and included b many rival wives. /b In other words, this verse includes not only the rival wife of a forbidden relative, but also the rival wife of a rival wife., b Rav Ashi said: It is a logical inference, /b which does not require a source from the Torah. b What is the reason /b that b a rival wife /b of a forbidden relative b is prohibited? /b The reason is b that she stands in place of a forbidden relative. /b Since the forbidden relative caused her exemption from levirate marriage, she too is considered a forbidden relative who remains categorized as a brother’s wife. Therefore, b the rival wife of a rival wife also stands in place of a forbidden relative, /b as she is like the rival wife of a forbidden relative and is therefore forbidden herself.,§ The mishna taught: b How so? If /b the forbidden relative b died, /b performed refusal, or was divorced, from that moment onward their rival wives are no longer considered the rival wives of a forbidden relative and are permitted. The Gemara remarks: This legal ruling with regard to a divorce is presented as a general principle b and /b is therefore correct b even /b if at the time that the deceased brother b married /b the rival wife he was married to the forbidden relative, b and ultimately divorced /b the relative, which means that for a period of time the women were rival wives. Even under these circumstances the prohibition of a rival wife of a forbidden relative does not apply, and she is permitted to enter into levirate marriage., b And /b the Gemara b raises a contradiction /b from a different mishna (30a), which discusses b three brothers, two of whom are married to two sisters and one is married to an unrelated woman. One of the husbands of the sisters /b subsequently b divorced his wife, and the one who was married to the unrelated woman died, and the one who divorced /b his wife b married /b the i yevama /i by levirate marriage b and /b afterward b died /b as well, which means that this i yevama /i once again came for levirate marriage before the remaining brother, who was married to one of the sisters. b It is with /b regard to b this /b case b that they said that if they died or were divorced their rival wives are permitted. /b This concludes the mishna.,The Gemara infers from this mishna: b The reason /b she is permitted is b that /b the i yavam /i first b divorced /b the sister b and /b only b afterward married /b the unrelated woman. In this case, the unrelated woman was never actually the rival wife of a sister, despite the fact that they were, at different times, married to the same man. b However, /b if the i yavam /i first b married /b the unrelated woman b and afterward divorced /b the sister, she would b not /b be permitted to enter into levirate marriage because for a period of time she had been the rival wife of a forbidden relative.,These two i mishnayot /i apparently contradict each other. b Rabbi Yirmeya said: /b This mishna is b disjointed, /b i.e., the i mishnayot /i are truly incompatible, and the i tanna /i b who taught this /b i halakha /i b did not teach that /b i halakha /i . The reason for the difference in opinions is that b this i tanna /i , /b of the mishna here, b maintains /b that b death causes /b her to b come before /b him for levirate marriage. In other words, the decisive moment that determines the obligation in or exemption from levirate marriage is the moment of the childless brother’s death. Since in the case of the mishna here she was not the rival wife of a forbidden relative at the time of his death, the prohibition does not apply to her., b And that i tanna /i /b of the mishna dealing with three brothers b maintains /b that b the first marriage causes /b her to b come before /b him for levirate marriage. In other words, the levirate bond is established at the time of the marriage, and since the second wife was the rival wife of a forbidden relative for at least a brief period, her exemption from levirate marriage was determined then., b Rava said: Actually, /b both i mishnayot /i represent the opinion of b a single i tanna /i , but he teaches /b the mishna employing the style: b This and it is unnecessary to say that. /b In other words, the mishna here is referring to a case where he first married and later divorced, while the mishna that deals with three brothers is speaking of a simpler, more obvious case, in which he first divorced and later married the second wife. In that case she is certainly permitted. Accordingly, there is no real contradiction here between the i mishnayot /i , as they utilize different styles of teaching.,§ The mishna taught: b And /b if b any /b of these forbidden relatives was a minor b who could refuse /b her husband, then even if she did not refuse him, her rival wife performs i ḥalitza /i and does not enter into levirate marriage. The Gemara asks: b And let /b the minor b perform refusal now, /b thereby annulling the marriage retroactively after the death of her husband, b and let her /b rival wife b enter into levirate marriage. /b Since this option is not accepted, b let us say that it supports /b the opinion b of Rabbi Oshaya. /b , b As Rabbi Oshaya said: /b A i yevama /i who is a minor can b refuse the levirate betrothal of /b the i yavam /i . In other words, if he betrothed her she is free to say that she does not desire to marry him, a declaration that severs any connection between them. b But she cannot refuse his bond. /b Provided that he has not performed a levirate betrothal, this minor i yevama /i cannot annul the ties between them by a refusal, as theirs is not a bond of marriage, and the institution of refusal was established only with regard to marriage. According to this opinion, it is evident that a minor i yevama /i who is a forbidden relative cannot perform refusal so as to enable her rival wife to enter levirate marriage.,The Gemara rejects this suggestion: b No; /b it is possible that a minor i yevama /i can indeed refuse a levirate bond, but b the rival wife of a forbidden relative is different, /b as she is not permitted in levirate marriage even if the forbidden relative herself can perform refusal. Why? b As Rami bar Yeḥezkel taught /b in a i baraita /i : If b she refused the husband, /b thereby annulling the marriage, b she is permitted to his father, /b as the marriage bond was entirely nullified retroactively and she is not considered his daughter-in-law at all. If, however, b she refused /b only b the i yavam /i , she is forbidden to his father. /b , b Apparently, /b the reason is that b at the moment /b of her b coming before /b him for levirate marriage b she had the appearance of his daughter-in-law. /b Since people will think she is his daughter-in-law, she is forbidden to the father. b Here, too, at the moment /b of her b coming before /b him for levirate marriage b she had the appearance of his daughter’s rival wife. /b Consequently, the Sages did not permit her to enter into levirate marriage even if the other wife refuses the husband., strong MISHNA: /strong b Six /b women b with whom relations are forbidden /b who were not enumerated in the first mishna b are /b forbidden by prohibitions that are b more severe than those /b listed in that mishna b because they may be married /b only b to others /b and may never be married to any of the brothers, due to the closeness of their relationship. However, this stringency entails a corresponding leniency: Since the i halakha /i of levirate marriage is entirely inapplicable in these cases, b their rival wives are permitted. /b The rival wife of a forbidden relative is forbidden herself only if the mitzva of levirate marriage is applicable, but where it is not in effect she is permitted.,The six women with whom relations are forbidden are as follows: b His mother, and his father’s wife, and his father’s sister, and his paternal /b half b sister, and the wife of his father’s brother, and the wife of his paternal /b half b brother. /b Each of these women with whom relations are forbidden is forbidden equally to all of the brothers, and the mitzva of levirate marriage is inapplicable. Therefore, her rival wife is permitted.,§ Up to this point, the discussions were based on the assumption that not only may a forbidden relative not enter into levirate marriage, but her rival wife is also exempt. However, this issue is subject to a long-standing dispute. b Beit Shammai permit the rival wives to the brothers, /b as they did not accept the interpretation of the verses that indicates that rival wives are prohibited. b And Beit Hillel forbid /b them. The previous i mishnayot /i are in accordance with the opinion of Beit Hillel. |
|
16. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 22| 99a. והיינו דא"ל ההוא מינא לרבי אבהו אימתי אתי משיח א"ל לכי חפי להו חשוכא להנהו אינשי א"ל מילט קא לייטת לי א"ל קרא כתיב (ישעיהו ס, ב) כי הנה החשך יכסה ארץ וערפל לאומים ועליך יזרח ה' וכבודו עליך יראה,תניא ר' אליעזר אומר ימות המשיח ארבעים שנה שנאמר (תהלים צה, י) ארבעים שנה אקוט בדור רבי אלעזר בן עזריה אומר שבעים שנה שנאמר והיה ביום ההוא ונשכחת צור שבעים שנה כימי מלך אחד איזהו מלך מיוחד הוי אומר זה משיח,רבי אומר שלשה דורות שנאמר (תהלים עב, ה) ייראוך עם שמש ולפני ירח דור דורים ר' הילל אומר אין להם משיח לישראל שכבר אכלוהו בימי חזקיה,אמר רב יוסף שרא ליה מריה לרבי הילל חזקיה אימת הוה בבית ראשון ואילו זכריה קא מתנבי בבית שני ואמר (זכריה ט, ט) גילי מאד בת ציון הריעי בת ירושלים הנה מלכך יבא לך צדיק ונושע הוא עני ורוכב על חמור ועל עיר בן אתונות,תניא אידך ר' אליעזר אומר ימות המשיח ארבעים שנה כתיב הכא (דברים ח, ג) ויענך וירעיבך ויאכילך וכתיב התם (תהלים צ, טו) שמחנו כימות עניתנו שנות ראינו רעה,רבי דוסא אומר ד' מאות שנה כתיב הכא (בראשית טו, יג) ועבדום וענו אותם ארבע מאות שנה וכתיב התם שמחנו כימות עניתנו,רבי אומר ג' מאות וששים וחמש שנה כמנין ימות החמה שנאמר (ישעיהו סג, ד) כי יום נקם בלבי ושנת גאולי באה,מאי יום נקם בלבי א"ר יוחנן ללבי גליתי לאבריי לא גליתי ר"ש בן לקיש אמר ללבי גליתי למלאכי השרת לא גליתי,תני אבימי בריה דרבי אבהו ימות המשיח לישראל שבעת אלפים שנה שנאמר (ישעיהו סב, ה) ומשוש חתן על כלה (כן) ישיש עליך (ה') אלהיך,אמר רב יהודה אמר שמואל ימות המשיח כמיום שנברא העולם ועד עכשיו שנאמר (דברים יא, כא) כימי השמים על הארץ,רב נחמן בר יצחק אמר כימי נח עד עכשיו שנאמר (ישעיהו נד, ט) כי מי נח זאת לי אשר נשבעתי,אמר רבי חייא בר אבא א"ר יוחנן כל הנביאים כולן לא נתנבאו אלא לימות המשיח אבל לעולם הבא (ישעיהו סד, ג) עין לא ראתה אלהים זולתך (אלהים) יעשה למחכה לו ופליגא דשמואל דאמר שמואל אין בין העולם הזה לימות המשיח אלא שעבוד מלכיות בלבד,ואמר רבי חייא בר אבא א"ר יוחנן כל הנביאים לא נתנבאו אלא לבעלי תשובה אבל צדיקים גמורים עין לא ראתה אלהים זולתך ופליגא דרבי אבהו דא"ר אבהו (א"ר) מקום שבעלי תשובה עומדין שם צדיקים אינן עומדין שם שנאמר (ישעיהו נז, יט) שלום שלום לרחוק ולקרוב ברישא רחוק והדר קרוב מאי רחוק רחוק דמעיקרא ומאי קרוב קרוב דמעיקרא ודהשתא,ורבי יוחנן אמר לרחוק שהוא רחוק מעבירה קרוב שהוא קרוב מעבירה ונתרחק ממנה,וא"ר חייא בר אבא א"ר יוחנן כל הנביאים כולן לא נתנבאו אלא למשיא בתו לתלמיד חכם ולעושה פרקמטיא לתלמיד חכם ולמהנה תלמיד חכם מנכסיו אבל תלמידי חכמים עצמן עין לא ראתה אלהים זולתך,מאי עין לא ראתה אמר רבי יהושע בן לוי זה יין המשומר בענביו מששת ימי בראשית ר"ל אמר זה עדן לא ראתה עין מעולם וא"ת אדם היכן דר בגן ואם תאמר גן הוא עדן תלמוד לומר (בראשית ב, י) ונהר יוצא מעדן להשקות את הגן:,והאומר אין תורה מן השמים וכו': תנו רבנן (במדבר טו, לא) כי דבר ה' בזה ומצותו הפר הכרת תכרת זה האומר אין תורה מן השמים ד"א כי דבר ה' בזה זה אפיקורוס,ד"א כי דבר ה' בזה זה המגלה פנים בתורה ואת מצותו הפר זה המפר ברית בשר הכרת תכרת הכרת בעולם הזה תכרת לעולם הבא מכאן אמר רבי אליעזר המודעי המחלל את הקדשים והמבזה את המועדות והמפר בריתו של אברהם אבינו והמגלה פנים בתורה שלא כהלכה והמלבין פני חבירו ברבים אף על פי שיש בידו תורה ומעשים טובים אין לו חלק לעולם הבא,תניא אידך כי דבר ה' בזה זה האומר אין תורה מן השמים ואפילו אמר כל התורה כולה מן השמים חוץ מפסוק זה שלא אמרו הקדוש ברוך הוא אלא משה מפי עצמו זהו כי דבר ה' בזה ואפילו אמר כל התורה כולה מן השמים חוץ מדקדוק זה מקל וחומר זה מגזרה שוה זו זה הוא כי דבר ה' בזה,תניא היה רבי מאיר אומר הלומד תורה ואינו מלמדה זה הוא דבר ה' בזה רבי נתן אומר כל מי שאינו משגיח על המשנה ר' נהוראי אומר כל שאפשר לעסוק בתורה ואינו עוסק,רבי ישמעאל אומר זה העובד עבודת כוכבים מאי משמעה דתנא דבי ר' ישמעאל כי דבר ה' בזה זה המבזה דבור שנאמר לו למשה מסיני (שמות כ, ב) אנכי ה' אלהיך לא יהיה לך אלהים אחרים וגו',רבי יהושע בן קרחה אומר כל הלומד תורה ואינו חוזר עליה דומה לאדם שזורע ואינו קוצר רבי יהושע אומר כל הלומד תורה ומשכחה דומה לאשה שיולדת וקוברת,רבי עקיבא אומר | 99a. b And that is /b the background for the following exchange, b as a certain heretic said to Rabbi Abbahu: When will /b the b Messiah come? /b Rabbi Abbahu b said to him: /b He will come b when the darkness will enshroud these people, /b i.e., you. The heretic b said to him: /b Are b you cursing me /b for no reason? Rabbi Abbahu b said to him, /b I am merely relating to you b a verse /b that b is written: “For behold, the darkness shall cover the earth, and fog the peoples; but the Lord shall shine upon you, and His glory shall be seen upon you” /b (Isaiah 60:2).,§ b It is taught /b in a i baraita /i : b Rabbi Eliezer says: The messianic era will be forty years /b long, b as it is stated: “Forty years will I strive with the generation” /b (Psalms 95:10). The forty years of strife with the gentiles will be followed by the glory days of the Messiah. b Rabbi Elazar ben Azarya says: /b The messianic era will last b seventy years, as it is stated: “And it shall come to pass on that day, that Tyre shall be forgotten seventy years, according to the days of one king” /b (Isaiah 23:15). In this context, one [ i eḥad /i ], means unique [ i meyuḥad /i ]. b Which is /b the b unique king? You must say /b that b this is /b a reference to the b Messiah. /b , b Rabbi /b Yehuda HaNasi b says: /b The messianic era will last b three generations, as it is stated: “May they fear You as long as the sun and moon endure, throughout the generations [ i dor dorim /i ]” /b (Psalms 72:5). i Dor /i is singular and i dorim /i is plural, for a total of three generations. b Rabbi Hillel says: There is no Messiah /b coming b for the Jewish people, as they already ate /b from b him, /b as all the prophecies relating to the Messiah were already fulfilled, b during the days of Hezekiah. /b , b Rav Yosef says: May the Master forgive Rabbi Hillel /b for stating matters with no basis. With regard to b Hezekiah, when was /b his reign? It was b during the First Temple /b period. b Whereas Zechariah /b ben Berechiah, the prophet, b prophesied during the Second Temple /b period b and said: “Rejoice greatly, daughter of Zion; shout, daughter of Jerusalem; behold, your king will come to you; he is just and victorious; lowly and riding upon a donkey and upon a colt, the foal of a donkey” /b (Zechariah 9:9). In the generations after Hezekiah, there are prophecies about both redemption and the coming of the Messiah., b It is taught /b in b another /b i baraita /i : b Rabbi Eliezer says: The messianic era /b will be b forty years /b long. b It is written here /b with regard to the forty-year sojourn of the children of Israel in the wilderness: b “And He afflicted you, and suffered you to hunger and fed you /b with manna” (Deuteronomy 8:3); b and it is written there: “Make us glad according to the days that You afflicted us, the years that we saw evil” /b (Psalms 90:15)., b Rabbi Dosa says: /b The messianic era will last b four hundred years. It is written here /b with regard to the Covet of the Pieces: b “And they shall serve them, and they shall afflict them four hundred years” /b (Genesis 15:13); b and it is written there: “Make us glad according to the days that You afflicted us.” /b , b Rabbi /b Yehuda HaNasi b says: /b The messianic era will last b 365 years, corresponding to the number of days of the solar /b year, b as it is stated: “For the day of vengeance is in My heart, and the year of My redeemed is come” /b (Isaiah 63:4).,The Gemara asks: b What /b is the meaning of the phrase: b “For the day of vengeance is in My heart”? Rabbi Yoḥa says /b that it means that God said: b I revealed /b the day of vengeance b to My heart, /b but b I did not reveal /b it b to My limbs, /b as it were, as I never stated it explicitly. b Rabbi Shimon ben Lakish says /b that it means that God said: b I revealed /b this secret b to My heart, /b but b I did not reveal /b it to b the ministering angels. /b , b Avimi, son of Rabbi Abbahu, taught: The messianic era for the Jewish people /b will last b seven thousand years, as it is stated: “And as the bridegroom rejoices over the bride, so shall your God rejoice over you” /b (Isaiah 62:5). The bridegroom rejoices over the bride for seven days, and the day of the Holy One, Blessed be He, is one thousand years., b Rav Yehuda says /b that b Shmuel says: /b The duration of b the messianic era is like /b the duration of the period that runs b from the day the world was created until now, /b i.e., the day when the Messiah will come, b as it is stated: /b “That your days may be multiplied, and the days of your children, in the land that the Lord swore to your fathers to give them, b as the days of heaven upon the earth” /b (Deuteronomy 11:21)., b Rav Naḥman bar Yitzḥak says: /b The duration of b the messianic era is like /b the duration of the period that runs b from the days of Noah until now, /b i.e., the day when the Messiah will come, b as it is stated /b with regard to redemption: b “For this is as the seas of [ i ki mei /i ] Noah to me; as I have sworn /b that the seas of Noah shall no more go over the earth, so have I sworn that I will not be angry with you nor rebuke you” (Isaiah 54:9). The words i ki mei /i can be understood as one word, i kimei /i , meaning: Like the days of.,§ b Rabbi Ḥiyya bar Abba says /b that b Rabbi Yoḥa says: /b In their prophecies with regard to redemption and the end of days, b all the prophets prophesied only about the messianic era, but with regard to the World-to-Come /b the reward is not quantifiable, as it states: b “No eye has seen it, God, aside from You, Who will do for those who await Him” /b (Isaiah 64:3). The Gemara notes: b And /b this statement b disagrees with /b the opinion b of Shmuel, as Shmuel says: The /b difference b between this world and the messianic era is only /b with regard to b servitude to /b foreign b kingdoms alone, /b as they will leave Eretz Yisrael., b And Rabbi Ḥiyya bar Abba says /b that b Rabbi Yoḥa says: All of the prophets prophesied /b their prophecies of consolation b only with regard to penitents, but with regard to /b the reward of b the completely righteous /b it is stated: b “No eye has seen it, God, aside from You.” /b The Gemara notes: b And /b the opinion expressed in b this /b statement b disagrees with /b the opinion b of Rabbi Abbahu, /b who holds that penitents are superior to the righteous, b as Rabbi Abbahu says /b that b Rav says: In the place where penitents stand, /b even b the completely righteous do not stand, as it is stated: “Peace, peace upon him who is far and him who is near” /b (Isaiah 57:19). Peace and greeting is extended b first /b to b him who is far, and /b only b thereafter /b is peace extended to b him who is near. What /b is the meaning of the term: “Upon him who is b far”? /b It means: One who was b initially far, /b i.e., the penitent. b And what /b is the meaning of the term: “Him who is b near”? /b It means: One who was b initially near and /b continues to be near b at present, /b i.e., the completely righteous individual., b And Rabbi Yoḥa says: “Upon him who is far” /b is referring to one b who is distant from transgression, /b the completely righteous individual. “Him who is b near” /b is referring to one b who is near to transgression and distanced /b himself b from it, /b the penitent., b And Rabbi Ḥiyya bar Abba says /b that b Rabbi Yoḥa says: All of the prophets prophesied /b their prophecies of consolation b only with regard to one who /b values wisdom and therefore b marries his daughter to a Torah scholar, and to one who conducts business [ i perakmatya /i ] on behalf of a Torah scholar, and to one who /b utilizes his wealth b to benefit a Torah scholar from his property /b in some other way. b But /b the prophets did not describe the extent of the reward for b Torah scholars themselves, /b whose reward is not quantifiable, as it is stated: b “No eye has seen it, God, aside from You.” /b ,The Gemara asks: b What /b reward is indicated in the phrase b “no eye has seen it”? Rabbi Yehoshua ben Levi says: This is wine preserved in its grapes from the six days of Creation. /b No person has drunk that wine and therefore no one can appreciate its quality. b Reish Lakish says: This is Eden, /b which b no eye has ever seen. And if you say: Where did Adam /b the first man b live, /b if not in Eden, the answer is that he lived b in the garden. And lest you say: /b The b garden is Eden /b and they are indistinguishable, b the verse states: “And a river emerged from Eden to irrigate the garden” /b (Genesis 2:10), indicating that they are two distinct places.,§ The mishna teaches that those who have no share in the World-to-Come include: b And one who says: /b The b Torah /b did b not /b originate b from Heaven. The Sages taught /b in a i baraita /i that with regard to the verse: b “Because he has despised the word of the Lord and has breached His commandment; /b that soul b shall be excised; /b his iniquity shall be upon him” (Numbers 15:31), b this /b is a reference to b one who says: /b The b Torah /b did b not /b originate b from Heaven. Alternatively, /b one can explain: b “Because he has despised the word of the Lord”; this /b is a reference to b an i epikoros /i , /b who treats the word of God with contempt., b Alternatively, /b one can explain: b “Because he has despised the word of the Lord”; this /b is a reference to b one who interprets the Torah inappropriately. “And has breached His commandment”; this /b is a reference to b one who breaches the covet of flesh, /b who refuses to circumcise his foreskin. b “Shall be excised [ i hikkaret tikkaret /i ]”; “ i hikkaret /i ” /b refers to being excised b in this world, /b and b “ i tikkaret /i ” /b refers to being excised b from the World-to-Come. From here Rabbi Elazar HaModa’i says: /b With regard to b one who desecrates consecrated /b items, e.g., intentionally rendering them impure; b and one who treats /b the intermediate days of b the Festivals with contempt; and one who breaches the covet of Abraham our forefather; and one who reveals aspects in the Torah that are not in accordance with i halakha /i ; and one who humiliates another in public, even if he has to his credit Torah /b study b and good deeds, he has no share in the World-to-Come. /b , b It is taught /b in b another /b i baraita /i : b “Because he has despised the word of the Lord”; this is /b a reference to b one who says /b the b Torah /b did b not /b originate b from Heaven. And even /b if b one says the entire Torah /b originated b from Heaven except for this verse, /b i.e., any one verse, claiming b that the Holy One, Blessed be He, did not say it but Moses /b himself said it b on his own, this is /b included in the category of: b “Because he has despised the word of the Lord.” And even /b if b one says the entire Torah /b originated b from Heaven except for this inference /b inferred by the Sages, or except b for this i a fortiori /i /b inference, or except b for this verbal analogy, this is /b included in the category of: b “Because he has despised the word of the Lord.” /b , b It is taught /b in a i baraita /i that b Rabbi Meir would say: /b With regard to b one who studies Torah and does not teach it /b to others, b this /b person b is /b included in the category of: b “He has despised the word of the Lord,” /b as his conduct indicates that he does not consider the word of God significant enough to teach others. b Rabbi Natan says: Anyone who does not pay /b the requisite b attention to the Mishna /b and does not consider it essential i halakha /i is included in the category of: “Because he has despised the word of the Lord.” b Rabbi Nehorai says: Anyone /b for b whom /b it is b possible to engage in Torah /b study b and /b who nevertheless b does not engage /b in its study is included in the category of: “Because he has despised the word of the Lord.”, b Rabbi Yishmael says: This /b verse: “Because he has despised the word of the Lord,” is a reference to b an idol worshipper. /b The Gemara asks: From b where /b in the verse is this b inferred? /b The Gemara explains: It is derived from a verse, b as the school of Rabbi Yishmael taught: “Because he has despised the word [ i devar /i ] of the Lord”; this /b is a reference to b one who treats with contempt a statement [ i dibbur /i ] that was stated to Moses at Sinai /b and heard by all of the Jewish people: b “I am the Lord your God…You shall have no other gods /b beside me” (Exodus 20:2–3).,Apropos Torah study, b Rabbi Yehoshua ben Korḥa says: Anyone who studies Torah and does not review it is comparable to a person who sows and does not reap. Rabbi Yehoshua says: Anyone who studies Torah and causes /b himself b to forget it is similar to a woman who gives birth and buries /b her newborn child., b Rabbi Akiva says: /b |
|
17. Babylonian Talmud, Qiddushin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •satlow, michael Found in books: Rubenstein (2003), The Culture of the Babylonian Talmud. 103| 29b. כל היכא דליכא אלא חמש סלעים הוא קודם לבנו מאי טעמא מצוה דגופיה עדיפא כי פליגי היכא דאיכא חמש משועבדים וחמש בני חורין,ר' יהודה סבר מלוה דכתיב בתורה ככתובה בשטר דמיא בהני חמש פריק לבריה ואזיל כהן וטריף ליה לחמש משועבדים לדידיה,ורבנן סברי מלוה דכתיב באורייתא לאו ככתובה בשטר דמיא והילכך מצוה דגופיה עדיף,ת"ר לפדות את בנו ולעלות לרגל פודה את בנו ואחר כך עולה לרגל ר' יהודה אומר עולה לרגל ואח"כ פודה את בנו שזו מצוה עוברת וזו מצוה שאינה עוברת,בשלמא לר' יהודה כדקאמר טעמא אלא רבנן מאי טעמייהו דאמר קרא (שמות לד, כ) כל בכור בניך תפדה והדר לא יראו פני ריקם,ת"ר מנין שאם היו לו חמשה בנים מחמש נשים שחייב לפדות כולן ת"ל כל בכור בניך תפדה פשיטא בפטר רחם תלא רחמנא,מהו דתימא נילף בכור בכור מנחלה מה להלן ראשית אונו אף כאן ראשית אונו קמ"ל:,ללמדו תורה: מנלן דכתיב (דברים יא, יט) ולמדתם אותם את בניכם והיכא דלא אגמריה אבוה מיחייב איהו למיגמר נפשיה דכתיב ולמדתם,איהי מנלן דלא מיחייבא דכתיב ולימדתם ולמדתם כל שמצווה ללמוד מצווה ללמד וכל שאינו מצווה ללמוד אינו מצווה ללמד,ואיהי מנלן דלא מיחייבה למילף נפשה דכתיב ולימדתם ולמדתם כל שאחרים מצווין ללמדו מצווה ללמד את עצמו וכל שאין אחרים מצווין ללמדו אין מצווה ללמד את עצמו ומנין שאין אחרים מצווין ללמדה דאמר קרא ולמדתם אותם את בניכם ולא בנותיכם,ת"ר הוא ללמוד ובנו ללמוד הוא קודם לבנו ר' יהודה אומר אם בנו זריז וממולח ותלמודו מתקיים בידו בנו קודמו כי הא דרב יעקב בריה דרב אחא בר יעקב שדריה אבוה לקמיה דאביי כי אתא חזייה דלא הוה מיחדדין שמעתיה א"ל אנא עדיפא מינך תוב את דאיזיל אנא,שמע אביי דקא הוה אתי הוה ההוא מזיק בי רבנן דאביי דכי הוו עיילי בתרין אפי' ביממא הוו מיתזקי אמר להו לא ליתיב ליה אינש אושפיזא אפשר דמתרחיש ניסא,על בת בההוא בי רבנן אידמי ליה כתנינא דשבעה רישוותיה כל כריעה דכרע נתר חד רישיה אמר להו למחר אי לא איתרחיש ניסא סכינתין,ת"ר ללמוד תורה ולישא אשה ילמוד תורה ואח"כ ישא אשה ואם א"א לו בלא אשה ישא אשה ואח"כ ילמוד תורה אמר רב יהודה אמר שמואל הלכה נושא אשה ואח"כ ילמוד תורה,ר' יוחנן אמר ריחיים בצוארו ויעסוק בתורה ולא פליגי הא לן והא להו:,משתבח ליה רב חסדא לרב הונא בדרב המנונא דאדם גדול הוא א"ל כשיבא לידך הביאהו לידי כי אתא חזייה דלא פריס סודרא א"ל מאי טעמא לא פריסת סודרא א"ל דלא נסיבנא אהדרינהו לאפיה מיניה א"ל חזי דלא חזית להו לאפי עד דנסבת,רב הונא לטעמיה דאמר בן עשרים שנה ולא נשא אשה כל ימיו בעבירה בעבירה סלקא דעתך אלא אימא כל ימיו בהרהור עבירה,אמר רבא וכן תנא דבי ר' ישמעאל עד כ' שנה יושב הקב"ה ומצפה לאדם מתי ישא אשה כיון שהגיע כ' ולא נשא אומר תיפח עצמותיו,אמר רב חסדא האי דעדיפנא מחבראי דנסיבנא בשיתסר ואי הוה נסיבנא בארביסר | 29b. that b anywhere that there are only five i sela /i /b available, i.e., enough to redeem only one man, and one is obligated to redeem both himself and his son, b he, /b the father, b takes precedence over his son. What is the reason? /b It is that b his own mitzva is preferable /b to one that he performs on behalf of others. b When they disagree /b is in a case b where there is /b land worth b five /b i sela /i that is b liened /b property that has been sold, i.e., he sold this land to other people but it can be reclaimed by his prior creditor, b and five /b i sela /i which is entirely b unsold /b property.,And the reasoning behind the dispute is as follows: b Rabbi Yehuda maintains /b that b a loan that is written in the Torah, /b i.e., any ficial obligation that applies by Torah law, is b considered as though it is written in a document, /b and therefore it can be collected from liened property, like any loan recorded in a document. This means that the liened property worth five i sela /i is available for one’s own redemption, but not for that of his son, as the sale of the property occurred before the birth of his firstborn. Consequently, b with these five /b i sela /i upon which there is no lien b he redeems his son, and /b the b priest goes and repossesses /b the land worth b five /b i sela /i that is b liened /b property b for his /b own redemption. In this manner one can fulfill both mitzvot., b And the Rabbis maintain: A loan that is written in the Torah is not considered as though it is written in a document, /b since buyers will not be aware of this obligation, so that they should be aware that the land may be repossessed. b And therefore /b there is no advantage for this man to redeem his son with the five i sela /i upon which there is no lien, and b his own mitzva is preferable, /b which means he redeems himself with the free land. With the liened property that is left he cannot redeem his son, as the land was sold before the birth of his firstborn., b The Sages taught: /b If one has money b to redeem his son and to ascend to /b Jerusalem on b the pilgrimage Festival, he redeems his son and then ascends /b to Jerusalem b on the pilgrimage Festival. Rabbi Yehuda says: He ascends /b to Jerusalem b on the pilgrimage Festival and then redeems his son. /b His reasoning is b that this /b trip to Jerusalem for the pilgrimage Festival is b a mitzva /b whose time soon b passes, and this, /b the redemption of the firstborn son, is b a mitzva /b whose time does b not /b soon b pass, /b as it can be fulfilled later.,The Gemara asks: b Granted, according to /b the opinion of b Rabbi Yehuda, /b it is b as he stated /b in b his reasoning, /b i.e., Rabbi Yehuda provided the rationale for his opinion. b But what is the reasoning of the Rabbis, /b who say that he should first redeem his son? The Gemara answers that the reason is b that the verse states: “All the firstborn of your sons you shall redeem” /b (Exodus 34:20), b and /b it b then /b states, in the same verse: b “And none shall appear before me empty,” /b referring to the pilgrimage Festival in Jerusalem. The order of the verse indicates that one should redeem his firstborn son before traveling to Jerusalem on the pilgrimage Festival., b The Sages taught: From where /b is it derived b that if one had five /b firstborn b sons, from five /b different b women, he is obligated to redeem them all? The verse states: “All the firstborn of your sons you shall redeem” /b (Exodus 34:20), and the emphasis of “all” includes any of one’s firstborn sons. The Gemara asks: b Isn’t /b it b obvious /b this is the case? After all, b the Merciful One made /b this mitzva b dependent upon the opening of the womb, /b as it states: “Sanctify to Me all the firstborn, whoever opens the womb” (Exodus 13:2). Since each of these sons is the firstborn of his mother, it is clear that the father is required to redeem each of them.,The Gemara answers that this ruling is necessary b lest you say /b that b we should derive /b a verbal analogy between b “firstborn” /b stated here and b “firstborn” from /b the verses dealing with b inheritance: Just as there, /b the verse describes a firstborn who receives a double portion of the inheritance as: b “The first fruit of his strength” /b (Deuteronomy 21:17), i.e., he is the firstborn son to his father, and not the first child born to his mother; b so too here, /b with regard to the redemption of the firstborn son, it is referring to the b first fruit of his strength, /b which would mean that the father need redeem only his oldest child. Therefore, this i baraita /i b teaches us /b that this is not the case. Rather, every firstborn son to his mother must be redeemed.,§ The i baraita /i teaches that a father is obligated b to teach /b his son b Torah. /b The Gemara asks: b From where do we /b derive this requirement? b As it is written: “And you shall teach them [ i velimadtem /i ] to your sons” /b (Deuteronomy 11:19). b And /b in a case b where his father did not teach him he is obligated to teach himself, as it is written, /b i.e., the verse can be read with a different vocalization: b And you shall study [ i ulmadtem /i ]. /b , b From where do we /b derive b that /b a woman b is not obligated /b to teach her son Torah? b As it is written: “And you shall teach [ i velimadtem /i ],” /b which can be read as: b And you shall study [ i ulmadtem /i ]. /b This indicates that b whoever is commanded to study /b Torah b is commanded to teach, and whoever is not commanded to study is not commanded to teach. /b Since a woman is not obligated to learn Torah, she is likewise not obligated to teach it.,The Gemara asks: b And from where do we /b derive b that she is not obligated to teach herself? /b The Gemara answers: b As it is written: “And you shall teach [ i velimadtem /i ],” /b which can be read as: b And you shall study [ i ulmadtem /i ], /b which indicates that b whoever others are commanded to teach is commanded to teach himself, and whoever others are not commanded to teach is not commanded to teach himself. And from where /b is it derived b that others are not commanded to teach /b a woman? b As the verse states: “And you shall teach them to your sons” /b (Deuteronomy 11:19), which emphasizes: b Your sons and not your daughters. /b , b The Sages taught: /b If b one /b wishes b to study /b Torah himself b and his son /b also wants b to study, he takes precedence over his son. Rabbi Yehuda says: If his son is diligent and sharp, and his study will endure, his son takes precedence over him. /b This is b like that /b anecdote b which /b is told about b Rav Ya’akov, son of Rav Aḥa bar Ya’akov, whose father sent him to Abaye /b to study Torah. b When /b the son b came /b home, his father b saw that his studies were not sharp, /b as he was insufficiently bright. Rav Aḥa bar Ya’akov b said to /b his son: b I am preferable to you, /b and it is better that I go and study. Therefore, b you sit /b and handle the affairs of the house b so that I can go /b and study., b Abaye heard /b that Rav Aḥa bar Ya’akov b was coming. There was a certain demon in the study hall of Abaye, /b which was so powerful b that when two /b people would b enter they would be harmed, even during the day. /b Abaye b said to /b the people of the town: b Do not give /b Rav Aḥa bar Ya’akov b lodging [ i ushpiza /i ] /b so that he will be forced to spend the night in the study hall. Since Rav Aḥa bar Ya’akov is a righteous man, b perhaps a miracle will occur /b on his behalf and he will kill the demon.,Rav Aḥa found no place to spend the night, and b he entered and spent the night in that study hall /b of b the Sages. /b The demon b appeared to him like a serpent /b with b seven heads. /b Rav Aḥa bar Ya’akov began to pray, and with b every bow /b that b he bowed one /b of the demon’s b heads fell off, /b until it eventually died. The b next day /b Rav Aḥa b said to /b the townspeople: b If a miracle had not occurred, you would have placed me in danger. /b , b The Sages taught: /b If one has to decide whether b to study Torah or to marry a woman, /b which should he do first? b He should study Torah and afterward marry a woman. And if it is impossible for him /b to be b without a wife, he should marry a woman and then study Torah. Rav Yehuda says /b that b Shmuel says: /b The b i halakha /i /b is that one should b marry a woman and afterward study Torah. /b , b Rabbi Yoḥa says: /b How can one do this? With b a millstone /b hanging b from his neck, /b i.e., with the responsibility of providing for his family weighing upon him, can b he engage in Torah /b study? The Gemara comments: b And /b the i amora’im /i b do not disagree; this is for us and that is for them. /b In other words, one statement applies to the residents of Babylonia, whereas the other is referring to those living in Eretz Yisrael.,§ With regard to marriage, the Gemara relates: b Rav Ḥisda would praise Rav Hamnuna to Rav Huna /b by saying b that he is a great man. /b Rav Huna b said to him: When he comes to you, send him to me. When /b Rav Hamnuna b came /b before him, Rav Huna b saw that he did not cover /b his head with b a cloth, /b as Torah scholars did. Rav Huna b said to him: What is the reason /b that b you do not cover /b your head b with a cloth? /b Rav Hamnuna b said to him: /b The reason is b that I am not married, /b and it was not customary for unmarried men to cover their heads with a cloth. Rav Huna b turned his face away from him /b in rebuke, and b he said to him: See /b to it b that you do not see my face until you marry. /b ,The Gemara notes: b Rav Huna /b conforms b to his /b standard line of b reasoning, as he says: /b If one is b twenty years old and has not /b yet b married a woman, all of his days /b will be b in /b a state of b sin /b concerning sexual matters. The Gemara asks: Can it b enter your mind /b that he will be b in /b a state of b sin /b all of his days? b Rather, say /b that this means the following: b All of his days /b will be b in /b a state of b thoughts of sin, /b i.e., sexual thoughts. One who does not marry in his youth will become accustomed to thoughts of sexual matters, and the habit will remain with him the rest of his life., b Rava said, and similarly, the school of Rabbi Yishmael taught: Until /b one reaches the age of b twenty years the Holy One, Blessed be He, sits and waits for a man, /b saying: b When will he marry a woman? Once he reaches /b the age of b twenty and has not married, He says: Let his bones swell, /b i.e., he is cursed and God is no longer concerned about him., b Rav Ḥisda said: /b The fact b that I am superior to my colleagues /b is b because I married /b at the age of b sixteen, and if I would have married at /b the age of b fourteen, /b |
|
18. Babylonian Talmud, Ketuvot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •satlow, michael Found in books: Rubenstein (2003), The Culture of the Babylonian Talmud. 103| 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 | 62b. the i tanna /i taught us a i halakha /i b with regard to all of them, /b not only a man of leisure or a laborer. He asked him: b But /b with regard to a sailor b it said /b that the set interval for conjugal relations is b six months; /b 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 b one who has bread in his basket is not comparable to one who does not have bread in his basket. /b 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., b Rabba bar Rav Ha said to Abaye: If a donkey driver /b who is already married wants to b become a camel driver, what /b is the i halakha /i ? 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? b He answered him: A woman prefers a i kav /i , /b i.e., modest means, b with conjugal relations to ten i kav /i with abstinence. /b Consequently, he is not allowed to change his profession without her permission.,§ The mishna stated: For b sailors, /b the set interval for conjugal relations is b once every six months. This is the statement of Rabbi Eliezer. Rav Berona said /b that b Rav said: /b The b i halakha /i is in accordance with /b the opinion of b Rabbi Eliezer. Rav Adda bar Ahava said /b that b Rav said: This is the statement of Rabbi Eliezer, but the Rabbis say: Students may leave /b their homes b to study Torah /b for as long as b two or three years without permission /b from their wives. b Rava said: The Sages relied on Rabbi Adda bar Ahava’s /b opinion b and performed an action /b like this b themselves, /b but the results were sometimes fatal.,This is b as /b it is related b about Rav Reḥumi, who would commonly /b study b before Rava in Meḥoza: He was accustomed to come /b back b to his home every /b year on the b eve of Yom Kippur. One day he was /b particularly b engrossed in /b the b i halakha /i /b he was studying, and so he remained in the study hall and did not go home. b His wife was expecting him /b that day and continually said to herself: b Now he is coming, now he is coming. /b But in the end, b he did not come. She was distressed /b by this and b a tear fell from her eye. /b At that exact moment, Rav Reḥumi b was sitting on the roof. The roof collapsed under him and he died. /b This teaches how much one must be careful, as he was punished severely for causing anguish to his wife, even inadvertently.,§ b When /b is b the /b ideal b time for Torah scholars /b to fulfill their conjugal obligations? b Rav Yehuda said /b that b Shmuel said: /b The appropriate time for them is b from Shabbat eve to Shabbat eve, /b i.e., on Friday nights. Similarly, it is stated with regard to the verse b “that brings forth its fruit in its season” /b (Psalms 1:3): b Rav Yehuda said, and some say /b that it was b Rav Huna, and some say /b that it was b Rav Naḥman: This /b is referring to one b who engages in marital relations, /b bringing forth his fruit, b from Shabbat eve to Shabbat eve. /b ,It is related further that b Yehuda, son of Rabbi Ḥiyya /b and b son-in-law of Rabbi Yannai, would go and sit in the study hall, and every /b Shabbat eve b at twilight he would come to his house. When he would come, /b Rabbi Yannai b would see a pillar of fire preceding him /b due to his sanctity. b One day he was engrossed in /b the b i halakha /i /b he was studying, and he stayed in the study hall and did not return home. b When Rabbi Yannai did not see that sign /b preceding him, b he said to /b the family: b Turn his bed over, /b as one does at times of mourning, since he must have died, reasoning that b if Yehuda were alive he would not have missed his set interval /b for conjugal relations and would certainly have come home. What he said b became “like an error that proceeds from a ruler” /b (Ecclesiastes 10:5), b and /b Yehuda, son of Rabbi Ḥiyya, b died. /b ,It is related further that b Rabbi /b Yehuda HaNasi b arranged for his son /b to marry a daughter of b the household of Rabbi Ḥiyya. When he came to write the marriage contract, the girl died. Rabbi /b Yehuda HaNasi b said: Is there, Heaven forbid, some disqualification /b in these families, as it appears that God prevented this match from taking place? b They sat and looked into the families’ /b ancestry and found that b Rabbi /b Yehuda HaNasi b was descended from Shefatya ben Avital, /b the wife of David, whereas b Rabbi Ḥiyya was descended from Shimi, David’s brother. /b , b He went and arranged for his son /b to marry a daughter b of the household of Rabbi Yosei ben Zimra. They agreed for him /b that they would support him for b twelve years to go to study in the study hall. /b It was assumed that he would first go to study and afterward get married. b They passed /b the girl b in front of /b the groom and when he saw her b he said: Let it be /b just b six years. They passed her in front of him /b again and b he said to them: I will marry her /b now b and then go /b to study. b He was /b then b ashamed /b to see b his father, /b 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 b said to him: My son, you have your Maker’s perception, /b meaning you acted the same way that God does.,The proof for this is that b initially it is written: “You bring them and plant them /b 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. b And ultimately it is written: “And let them make Me a Sanctuary, that I may dwell among them” /b (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 b he went and sat for twelve years in the study hall. By the time he came back his wife had become infertile, /b as a consequence of spending many years without her husband. b Rabbi /b Yehuda HaNasi b said: What /b should we b do? If he will divorce her, /b people b will say: This poor woman waited /b and hoped b for naught. If he will marry another woman /b to beget children, people b will say: This one, /b who bears him children, b is his wife and that one, /b who lives with him, b is his mistress. /b Therefore, her husband b pleaded /b with God b to have mercy on her and she was cured. /b , b Rabbi Ḥaya ben Ḥakhinai went to the study hall at the end of Rabbi Shimon ben Yoḥai’s wedding feast. /b Rabbi Shimon b said to him: Wait for me until I /b can b come with you, /b after my days of celebration are over. However, since he wanted to learn Torah, b he did not wait /b and b 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. /b , b He went /b and b 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, /b meaning his own daughter, whom he had not recognized after so many years. b He followed her /b to his house. b His wife was sitting and sifting flour. She lifted her eyes up, saw him /b and recognized him, b and her heart fluttered /b with agitation and b she passed away /b from the emotional stress. Rabbi Ḥaya b said before /b God: b Master of the universe, is this the reward of this poor woman? He pleaded for mercy for her and she lived. /b , b Rabbi Ḥama bar Bisa went and sat for twelve years in the study hall. When he came /b back to his house, b he said: I will not do what the son of Ḥakhinai, /b who came home suddenly with tragic consequences for his wife, b did. He went and sat in the study hall /b in his hometown, b and sent /b a message b to his house /b that he had arrived. While he was sitting there b his son Rabbi Oshaya, /b whom he did not recognize, b came and sat before him. /b Rabbi Oshaya b asked him /b questions about b i halakha /i , and /b Rabbi Ḥama b saw that the i halakhot /i of /b Rabbi Oshaya b were incisive, /b i.e., he was very sharp. Rabbi Ḥama b was distressed and said: If I had been here /b and had taught my son b I would have had a child like this. /b ,Rabbi Ḥama b went in to his house /b and b his son went in /b with him. Rabbi Ḥama then b stood up before him /b to honor a Torah scholar, since b he thought /b that b he wanted to ask him a matter of i halakha /i . His wife said to him: Is there a father who stands up before his son? /b The Gemara comments: b Rami bar Ḥama read /b the verse b about him: “A threefold cord is not quickly broken” /b (Ecclesiastes 4:12). b This /b is referring to b Rabbi Oshaya, son of Rabbi Ḥama bar Bisa, /b as he represented the third generation of Torah scholars in his family.,The Gemara further relates: b Rabbi Akiva was the shepherd of ben Kalba Savua, /b one of the wealthy residents of Jerusalem. The b daughter /b of Ben Kalba Savua b saw that he was humble and refined. She said to him: If I betroth myself to you, will you go to the study hall /b to learn Torah? b He said to her: Yes. She became betrothed to him privately and sent him /b off to study. b Her father heard /b this and became angry. b He removed her from his house /b and took a b vow /b prohibiting her from b benefiting from his property. /b Rabbi Akiva b went /b and b sat for twelve years in the study hall. When he came /b back to his house b he brought twelve thousand students /b with him, and as he approached b he heard an old man saying to /b his wife: b For how long /b |
|
19. Babylonian Talmud, Eruvin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •satlow, michael Found in books: Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 17| 46b. ורב פפא אמר איצטריך ס"ד אמינא הני מילי בעירובי חצירות אבל בעירובי תחומין אימא לא צריכא,ומנא תימרא דשני לן בין עירובי חצירות לעירובי תחומין דתנן א"ר יהודה במה דברים אמורים בעירובי תחומין אבל בעירובי חצירות מערבין בין לדעת ובין שלא לדעת שזכין לאדם שלא בפניו ואין חבין לאדם אלא בפניו,רב אשי אמר איצטריך ס"ד אמינא הני מילי בשיורי עירוב אבל בתחילת עירוב אימא לא,ומנא תימרא דשני לן בין שיורי עירוב לתחילת עירוב דתנן א"ר יוסי במה דברים אמורים בתחילת עירוב אבל בשיורי עירוב אפילו כל שהוא,ולא אמרו לערב חצירות אלא כדי שלא לשכח תורת עירוב מן התינוקות,רבי יעקב ורבי זריקא אמרו הלכה כרבי עקיבא מחבירו וכרבי יוסי מחבריו וכרבי מחבירו,למאי הלכתא רבי אסי אמר הלכה ורבי חייא בר אבא אמר מטין ור' יוסי בר' חנינא אמר נראין,כלשון הזה א"ר יעקב בר אידי אמר ר' יוחנן ר' מאיר ור' יהודה הלכה כרבי יהודה רבי יהודה ורבי יוסי הלכה כרבי יוסי ואצ"ל ר"מ ור' יוסי הלכה כרבי יוסי השתא במקום רבי יהודה ליתא במקום רבי יוסי מיבעיא,אמר רב אסי אף אני לומד רבי יוסי ור' שמעון הלכה כרבי יוסי דאמר רבי אבא אמר רבי יוחנן רבי יהודה ורבי שמעון הלכה כר' יהודה השתא במקום רבי יהודה ליתא במקום רבי יוסי מיבעיא,איבעיא להו ר"מ ור"ש מאי תיקו,אמר רב משרשיא ליתנהו להני כללי מנא ליה לרב משרשיא הא,אילימא מהא דתנן ר"ש אומר למה הדבר דומה לג' חצירות הפתוחות זו לזו ופתוחות לרשות הרבים עירבו שתים החיצונות עם האמצעית היא מותרת עמהן והן מותרות עמה ושתים החיצונות אסורות זו עם זו,ואמר רב חמא בר גוריא אמר רב הלכה כרבי שמעון ומאן פליג עליה רבי יהודה והא אמרת רבי יהודה ורבי שמעון הלכה כרבי יהודה אלא לאו ש"מ ליתנהו,ומאי קושיא דילמא היכא דאיתמר איתמר היכא דלא איתמר לא איתמר,אלא מהא דתנן עיר של יחיד ונעשית של רבים מערבין את כולה של רבים ונעשית של יחיד אין מערבין את כולה אלא אם כן עושה חוצה לה כעיר חדשה שביהודה שיש בה חמשים דיורין דברי רבי יהודה,רבי שמעון אומר | 46b. b Rav Pappa said /b a different explanation for the fact that Rabbi Yehoshua ben Levi made both statements: b It was necessary /b for Rabbi Yehoshua ben Levi to inform us that the i halakha /i is in accordance with the opinion of Rabbi Yoḥa ben Nuri, because had he said only that the i halakha /i follows the lenient opinion with regard to an i eiruv /i , b it could have entered your mind to say /b that b this statement applies only with regard to /b the laws governing the b i eiruv /i of courtyards, /b which are entirely rabbinic in origin. b But with regard to /b the more stringent laws governing the b i eiruv /i of /b Shabbat b limits, /b you would have b said /b that we should b not /b rule leniently, and therefore b it was necessary /b to make both statements.,The Gemara asks: b And from where do you say that we distinguish between an i eiruv /i of courtyards and an i eiruv /i of /b Shabbat b limits? As we learned /b in a mishna that b Rabbi Yehuda said: In what /b case b is this statement said, /b that an i eiruv /i may be established for another person only with his knowledge? It was said b with regard to an i eiruv /i of /b Shabbat b limits, but with regard to an i eiruv /i of courtyards, an i eiruv /i may be established /b for another person whether b with his knowledge or without his knowledge, as one may act in a person’s interest in his absence; however, one may not act to a person’s disadvantage in his absence. /b One may act unilaterally on someone else’s behalf when the action is to that other person’s benefit; however, when it is to the other person’s detriment, or when there are both advantages and disadvantages to him, one may act on the other person’s behalf only if one has been explicitly appointed as an agent. Since an i eiruv /i of courtyards is always to a person’s benefit, it can be established even without his knowledge. However, with regard to an i eiruv /i of Shabbat limits, while it enables one to walk in one direction, it disallows him from walking in the opposite direction. Therefore, it can be established only with his knowledge., b Rav Ashi said /b that Rabbi Yehoshua ben Levi’s need to issue two rulings can be explained in another manner: b It is necessary /b for Rabbi Yehoshua ben Levi to inform us that the i halakha /i is in accordance with the opinion of Rabbi Yoḥa ben Nuri, as if he had said only that the i halakha /i is in accordance with the lenient opinion with regard to an i eiruv /i , b it could have entered your mind to say /b that b this statement applies only with regard to the remts of an i eiruv /i , /b i.e., an i eiruv /i that had been properly established, where the concern is that it might subsequently have become invalid. b But with regard to an initial i eiruv /i , /b i.e., an i eiruv /i that is just being established and has not yet taken effect, you might have b said /b that we should b not /b rule leniently, and therefore it was necessary to issue both rulings.,The Gemara asks: b And from where do you say that we distinguish between the remts of an i eiruv /i and an initial i eiruv /i ? As we learned /b in a mishna: b Rabbi Yosei said: In what /b case b is this statement said, /b that the Sages stipulated that a fixed quantity of food is necessary for establishing an i eiruv /i ? It is said b with regard to an initial i eiruv /i , /b i.e., when setting up an i eiruv /i for the first time; b however, with regard to the remts of an i eiruv /i , /b i.e., on a subsequent Shabbat when the measure may have become diminished, b even a minimal amount /b suffices., b And they said to establish an i eiruv /i for courtyards only /b after all the inhabitants of the city merge their alleyways and become like the inhabitants of a single courtyard, b so that the law of i eiruv /i should not be forgotten by the children, /b who may not be aware of the arrangement that has been made with regard to the alleyways.,Since the Gemara discussed the principles cited with regard to halakhic decision-making, it cites additional principles. b Rabbi Ya’akov and Rabbi Zerika said: /b The b i halakha /i is in accordance with /b the opinion of b Rabbi Akiva /b in disputes b with /b any individual b Sage, and /b the i halakha /i b is in accordance with /b the opinion of b Rabbi Yosei /b even in disputes b with /b other b Sages, and the i halakha /i is in accordance with /b the opinion of b Rabbi /b Yehuda HaNasi in disputes b with /b any individual b Sage. /b ,The Gemara asks: With regard b to what i halakha /i /b do these principles apply, meaning, to what degree are they binding? b Rabbi Asi said: /b This is considered binding b i halakha /i . And Rabbi Ḥiyya bar Abba said: One is inclined /b toward such a ruling in cases where an individual asks, but does not issue it as a public ruling in all cases. b And Rabbi Yosei, son of Rabbi Ḥanina, said: It appears /b that one should rule this way, but it is not an established i halakha /i that is considered binding with regard to issuing rulings., b Rabbi Ya’akov bar Idi said /b that b Rabbi Yoḥa said: /b In the case of a dispute between b Rabbi Meir and Rabbi Yehuda, /b the b i halakha /i is in accordance with /b the opinion of b Rabbi Yehuda; /b in the case of a dispute between b Rabbi Yehuda and Rabbi Yosei, /b the b i halakha /i is in accordance with /b the opinion of b Rabbi Yosei; and, needless to say, /b in the case of a dispute between b Rabbi Meir and Rabbi Yosei, /b the b i halakha /i is in accordance with /b the opinion of b Rabbi Yosei. /b As b now, /b if b in disputes with Rabbi Yehuda, /b the opinion of Rabbi Meir b is not /b accepted as law, b need it /b be stated that b in disputes with Rabbi Yosei, /b Rabbi Meir’s opinion is rejected? Rabbi Yehuda’s opinion is not accepted in disputes with Rabbi Yosei., b Rav Asi said: I also learn /b based on the same principle that in a dispute between b Rabbi Yosei and Rabbi Shimon, /b the b i halakha /i is in accordance with /b the opinion of b Rabbi Yosei. As Rabbi Abba said /b that b Rabbi Yoḥa said: /b In cases of dispute between b Rabbi Yehuda and Rabbi Shimon, /b the b i halakha /i is in accordance with /b the opinion of b Rabbi Yehuda. Now, /b if b where /b it is opposed by b Rabbi Yehuda /b the opinion of Rabbi Shimon b is not /b accepted as law, b where /b it is opposed by the opinion of b Rabbi Yosei, /b with whom the i halakha /i is in accordance against Rabbi Yehuda, b is it necessary /b to say that the i halakha /i is in accordance with the opinion of Rabbi Yosei?,The Gemara b raises a dilemma: /b In a dispute between b Rabbi Meir and Rabbi Shimon, what /b is the i halakha /i ? No sources were found to resolve this dilemma, and it b stands /b unresolved., b Rav Mesharshiya said: These principles /b of halakhic decision-making b are not /b to be relied upon. The Gemara asks: b From where does Rav Mesharshiya /b derive b this /b statement?, b If you say /b that he derived it b from that which we learned /b in the mishna that b Rabbi Shimon said: To what is this comparable? /b It is like b three courtyards that open into one another, and /b also b open into a public domain. /b If b the two outer /b courtyards b established an i eiruv /i with the middle one, /b the residents of the middle one b are permitted to /b carry to the two outer ones, b and they are permitted to /b carry to b it, but the /b residents of the b two outer /b courtyards b are prohibited to /b carry from b one /b to the b other, /b as they did not establish an i eiruv /i with one another., b And Rav Ḥama bar Gurya said /b that b Rav said: /b The b i halakha /i is in accordance with /b the opinion of b Rabbi Shimon; and who disagrees with /b Rabbi Shimon on this matter? It is b Rabbi Yehuda. Didn’t you say: /b In disputes between b Rabbi Yehuda and Rabbi Shimon, /b the b i halakha /i is in accordance with /b the opinion of b Rabbi Yehuda? Rather, can we not conclude from /b this mishna that these principles should b not /b be relied upon?,The Gemara rejects this argument: b What is the difficulty /b posed by this ruling? b Perhaps where it is stated /b explicitly to the contrary, b it is stated, /b but b where it is not stated /b explicitly to the contrary, b it is not stated, /b and these principles apply., b Rather, /b the proof is b from that which we learned /b elsewhere in a mishna: b If a city that belongs to a /b single b individual /b subsequently b becomes /b one that b belongs to many /b people, b one may establish an i eiruv /i /b of courtyards b for all of it. /b But if the city b belongs to many /b people, b and it /b falls into the possession b of a /b single b individual, one may not establish an i eiruv /i for all of it, unless he excludes /b from the i eiruv /i an area the size b of the town of Ḥadasha in Judea, which contains fifty residents; /b this is b the statement of Rabbi Yehuda. /b , b Rabbi Shimon says: /b |
|
| 20. Anon., Lexicon Artis Grammaticae (E Cod. Coislin. 345), 3.5-3.6 Tagged with subjects: •nan Found in books: Satlow (2013), The Gift in Antiquity, 226, 231 |
| 21. Anon., Midrash On Song of Songs, 1.19, 1.36 Tagged with subjects: •satlow, michael Found in books: Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 40 |
| 25. Papyri, Sm, 1.1-2.2 Tagged with subjects: •satlow, michael Found in books: Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 17 |
