1. Hebrew Bible, Exodus, 25.20, 36.35 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •seals, figural art Found in books: Levine (2005) 225| 36.35. "וַיַּעַשׂ אֶת־הַפָּרֹכֶת תְּכֵלֶת וְאַרְגָּמָן וְתוֹלַעַת שָׁנִי וְשֵׁשׁ מָשְׁזָר מַעֲשֵׂה חֹשֵׁב עָשָׂה אֹתָהּ כְּרֻבִים׃", | 25.20. "And the cherubim shall spread out their wings on high, screening the ark-cover with their wings, with their faces one to another; toward the ark-cover shall the faces of the cherubim be.", 36.35. "And he made the veil of blue, and purple, and scarlet, and fine twined linen; with the cherubim the work of the skilful workman made he it.", |
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2. Hebrew Bible, Numbers, 21.9 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •seals, figural art Found in books: Levine (2005) 225| 21.9. "וַיַּעַשׂ מֹשֶׁה נְחַשׁ נְחֹשֶׁת וַיְשִׂמֵהוּ עַל־הַנֵּס וְהָיָה אִם־נָשַׁךְ הַנָּחָשׁ אֶת־אִישׁ וְהִבִּיט אֶל־נְחַשׁ הַנְּחֹשֶׁת וָחָי׃", | 21.9. "And Moses made a serpent of brass, and set it upon the pole; and it came to pass, that if a serpent had bitten any man, when he looked unto the serpent of brass, he lived.", |
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3. Hebrew Bible, Psalms, 26.8 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •seals, figural art Found in books: Levine (2005) 478| 26.8. "יְהוָה אָהַבְתִּי מְעוֹן בֵּיתֶךָ וּמְקוֹם מִשְׁכַּן כְּבוֹדֶךָ׃", | 26.8. "LORD, I love the habitation of Thy house, and the place where Thy glory dwelleth.", |
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4. Hebrew Bible, 1 Kings, None (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Levine (2005) 225| 12.28. "וַיִּוָּעַץ הַמֶּלֶךְ וַיַּעַשׂ שְׁנֵי עֶגְלֵי זָהָב וַיֹּאמֶר אֲלֵהֶם רַב־לָכֶם מֵעֲלוֹת יְרוּשָׁלִַם הִנֵּה אֱלֹהֶיךָ יִשְׂרָאֵל אֲשֶׁר הֶעֱלוּךָ מֵאֶרֶץ מִצְרָיִם׃", | 12.28. "Whereupon the king took counsel, and made two calves of gold; and he said unto them: ‘Ye have gone up long enough to Jerusalem; behold thy gods, O Israel, which brought thee up out of the land of Egypt.’", |
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5. Hebrew Bible, 2 Kings, 18.4 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •seals, figural art Found in books: Levine (2005) 225| 18.4. "הוּא הֵסִיר אֶת־הַבָּמוֹת וְשִׁבַּר אֶת־הַמַּצֵּבֹת וְכָרַת אֶת־הָאֲשֵׁרָה וְכִתַּת נְחַשׁ הַנְּחֹשֶׁת אֲשֶׁר־עָשָׂה מֹשֶׁה כִּי עַד־הַיָּמִים הָהֵמָּה הָיוּ בְנֵי־יִשְׂרָאֵל מְקַטְּרִים לוֹ וַיִּקְרָא־לוֹ נְחֻשְׁתָּן׃", | 18.4. "He removed the high places, and broke the pillars, and cut down the Asherah; and he broke in pieces the brazen serpent that Moses had made; for unto those days the children of Israel did offer to it; and it was called Nehushtan.", |
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6. Tosefta, Avodah Zarah, 5.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •seals, figural art Found in books: Levine (2005) 226, 478| 5.2. "ישרה אדם בארץ ישראל אפילו בעיר שרובה עובדי כוכבים ולא בחו\"ל אפי' בעיר שכולה ישראל מלמד שישיבת ארץ ישראל שקולה כנגד כל מצות שבתורה. והקבור בארץ ישראל כאילו הוא קבור תחת המזבח. לא יצא אדם לחוצה לארץ אא\"כ היו חטין סאתים בסלע אמר רבי שמעון במה דברים אמורין בזמן שאינו מוצא ליקח אבל בזמן שמוצא ליקח אפילו סאה בסלע לא יצא וכן היה ר\"ש אומר אלימלך מגדולי הדור ומפרנסי צבור היה ועל שיצא לחוצה לארץ מת הוא ובניו ברעב והיו כל ישראל קיימין על אדמתן שנאמר (רות א) ותהום כל העיר עליהן מלמד שכל העיר קיימת ומת הוא ובניו ברעב. הרי הוא אומר (בראשית כח) ושבתי בשלום אל בית אבי שאין ת\"ל והיה ה' לי לאלהים ואומר (ויקרא כה) לתת לכם את ארץ כנען להיות לכם לאלהים כל זמן שאתם בארץ כנען הריני לכם אלוה אין אתם בארץ כנען איני לכם לאלוה וכן הוא אומר (יהושוע ד) כארבעים אלף חלוצי הצבא ואומר (יהושוע ב) כי נתן בידי את יושבי הארץ וגו' וכי עלתה על דעתך שישראל מכבשים את הארץ לפני המקום אלא כל זמן שהם עליה כולה נכבשה אינן עליה כולה אינה נכבשת וכן דוד אמר (שמואל א כו) כי גרשוני היום מהסתפח בנחלת ה' וגו' וכי תעלה על דעתך שדוד המלך עובד עבודת כוכבים אלא שהיה דוד דורש ואומר כל המניח את ארץ ישראל בשעת שלום ויוצא כאילו עובד עבודת כוכבים דכתיב (ירמיהו לב) ונטעתים בארץ הזאת באמת אינן עליה אין נטועין לפני באמת לא בכל לבי ולא בכל נפשי. ר' שמעון בן אלעזר אומר ישראל שבחוצה לארץ עובדי עבודת כוכבים בטהרה הן כיצד עובד כוכבים שעשה משתה לבנו והלך וזימן את כל היהודים שבעירו אע\"פ שהן אוכלין משלהן ושותין משלהן ושמש שלהן עומד ע\"ג עובדי עבודת כוכבים הן שנא' (שמות לד) וקרא לך ואכלת מזבחו.", | |
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7. Josephus Flavius, Jewish War, 5.181 (1st cent. CE - 1st cent. CE) Tagged with subjects: •seals, figural art Found in books: Levine (2005) 226 | 5.181. There were, moreover, several groves of trees, and long walks through them, with deep canals, and cisterns, that in several parts were filled with brazen statues, through which the water ran out. There were withal many dove-courts of tame pigeons about the canals. |
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| 8. Josephus Flavius, Life, 66, 65 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Levine (2005) 226 |
9. Mishnah, Avodah Zarah, 3.4 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •seals, figural art Found in books: Levine (2005) 478| 3.4. "שָׁאַל פְּרוֹקְלוֹס בֶּן פִלוֹסְפוֹס אֶת רַבָּן גַּמְלִיאֵל בְּעַכּוֹ, שֶׁהָיָה רוֹחֵץ בַּמֶּרְחָץ שֶׁל אַפְרוֹדִיטִי, אָמַר לוֹ, כָּתוּב בְּתוֹרַתְכֶם, וְלֹא יִדְבַּק בְּיָדְךָ מְאוּמָה מִן הַחֵרֶם. מִפְּנֵי מָה אַתָּה רוֹחֵץ בַּמֶּרְחָץ שֶׁל אַפְרוֹדִיטִי. אָמַר לוֹ, אֵין מְשִׁיבִין בַּמֶּרְחָץ. וּכְשֶׁיָּצָא אָמַר לוֹ, אֲנִי לֹא בָאתִי בִגְבוּלָהּ, הִיא בָאתָה בִגְבוּלִי, אֵין אוֹמְרִים, נַעֲשֶׂה מֶרְחָץ לְאַפְרוֹדִיטִי נוֹי, אֶלָּא אוֹמְרִים, נַעֲשֶׂה אַפְרוֹדִיטִי נוֹי לַמֶּרְחָץ. דָּבָר אַחֵר, אִם נוֹתְנִין לְךָ מָמוֹן הַרְבֵּה, אִי אַתָּה נִכְנָס לַעֲבוֹדָה זָרָה שֶׁלְּךָ עָרוֹם וּבַעַל קֶרִי וּמַשְׁתִּין בְּפָנֶיהָ, וְזוֹ עוֹמֶדֶת עַל פִּי הַבִּיב וְכָל הָעָם מַשְׁתִּינִין לְפָנֶיהָ. לֹא נֶאֱמַר אֶלָּא אֱלֹהֵיהֶם. אֶת שֶׁנּוֹהֵג בּוֹ מִשּׁוּם אֱלוֹהַּ, אָסוּר. וְאֶת שֶׁאֵינוֹ נוֹהֵג בּוֹ מִשּׁוּם אֱלוֹהַּ, מֻתָּר:", | 3.4. "Proclos, son of a plosphos, asked Rabban Gamaliel in Acco when the latter was bathing in the bathhouse of aphrodite. He said to him, “It is written in your torah, ‘let nothing that has been proscribed stick to your hand (Deuteronomy 13:18)’; why are you bathing in the bathhouse of Aphrodite?” He replied to him, “We do not answer [questions relating to torah] in a bathhouse.” When he came out, he said to him, “I did not come into her domain, she has come into mine. People do not say, ‘the bath was made as an adornment for Aphrodite’; rather they say, ‘Aphrodite was made as an adornment for the bath.’ Another reason is, even if you were given a large sum of money, you would not enter the presence of your idol while you were nude or had experienced seminal emission, nor would you urinate before it. But this [statue of Aphrodite] stands by a sewer and all people urinate before it. [In the torah] it is only stated, “their gods” (Deuteronomy 12:3) what is treated as a god is prohibited, what is not treated as a deity is permitted.", |
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10. Mishnah, Rosh Hashanah, 2.8 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •seals, figural art Found in books: Levine (2005) 478| 2.8. "דְּמוּת צוּרוֹת לְבָנוֹת הָיוּ לוֹ לְרַבָּן גַּמְלִיאֵל בַּטַּבְלָא וּבַכֹּתֶל בַּעֲלִיָּתוֹ, שֶׁבָּהֶן מַרְאֶה אֶת הַהֶדְיוֹטוֹת וְאוֹמֵר, הֲכָזֶה רָאִיתָ אוֹ כָזֶה. מַעֲשֶׂה שֶׁבָּאוּ שְׁנַיִם וְאָמְרוּ, רְאִינוּהוּ שַׁחֲרִית בַּמִּזְרָח וְעַרְבִית בַּמַּעֲרָב. אָמַר רַבִּי יוֹחָנָן בֶּן נוּרִי, עֵדֵי שֶׁקֶר הֵם. כְּשֶׁבָּאוּ לְיַבְנֶה קִבְּלָן רַבָּן גַּמְלִיאֵל. וְעוֹד בָּאוּ שְׁנַיִם וְאָמְרוּ, רְאִינוּהוּ בִזְמַנּוֹ, וּבְלֵיל עִבּוּרוֹ לֹא נִרְאָה, וְקִבְּלָן רַבָּן גַּמְלִיאֵל. אָמַר רַבִּי דוֹסָא בֶּן הַרְכִּינָס, עֵדֵי שֶׁקֶר הֵן, הֵיאָךְ מְעִידִין עַל הָאִשָּׁה שֶׁיָּלְדָה, וּלְמָחָר כְּרֵסָהּ בֵּין שִׁנֶּיהָ. אָמַר לוֹ רַבִּי יְהוֹשֻׁעַ, רוֹאֶה אֲנִי אֶת דְּבָרֶיךָ:", | 2.8. "Rabban Gamaliel had diagrams of the moon on a tablet [hung] on the wall of his upper chamber, and he used to show them to the unlearned and say, “Did it look like this or this?” It happened that two witnesses came and said, “We saw it in the morning in the east and in the evening in the west.” Rabbi Yoha ben Nuri said: they are lying witnesses. When they came to Yavneh Rabban Gamaliel accepted them. On another occasion two witnesses came and said, “We saw it at its proper time, but on the night which should have been the new moon it was not seen,” and Rabban Gamaliel accepted their evidence. Rabbi Dosa ben Harkinas said: they are lying witnesses. How can they testify that a woman has given birth when on the next day her belly is between her teeth (swollen)? Rabbi Joshua to him: I see your argument.", |
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| 11. Palestinian Talmud, Berachot, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan |
| 12. Palestinian Talmud, Nazir, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan |
| 13. Anon., Targum Pseudo-Jonathan, None (2nd cent. CE - 7th cent. CE) Tagged with subjects: •seals, figural art Found in books: Levine (2005) 478 |
14. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Levine (2005) 478| 30b. בנהרדעא לבר מההוא יומא דאתא פולמוסא דמלכא למתא ואטרידו רבנן ולא צלו וצלי לי ביחיד והואי יחיד שלא בחבר עיר,יתיב רבי חנינא קרא קמיה דר' ינאי ויתיב וקאמר הלכה כר' יהודה שאמר משום ר' אלעזר בן עזריה א"ל פוק קרא קראיך לברא דאין הלכה כרבי יהודה שאמר משום ראב"ע,א"ר יוחנן אני ראיתי את רבי ינאי דצלי והדר צלי א"ל רבי ירמיה לר' זירא ודילמא מעיקרא לא כוון דעתיה ולבסוף כוון דעתיה א"ל חזי מאן גברא רבא דקמסהיד עליה:,ר' אמי ור' אסי אע"ג דהוו להו תליסר בי כנישתא בטבריא לא הוו מצלו אלא ביני עמודי היכא דהוו גרסי,איתמר רב יצחק בר אבדימי משום רבינו אמר הלכה כר' יהודה שאמר משום ראב"ע ר' חייא בר אבא צלי והדר צלי א"ל רבי זירא מאי טעמא עביד מר הכי אילימא משום דלא כוון מר דעתיה והאמר ר"א לעולם ימוד אדם את עצמו אם יכול לכוין את לבו יתפלל ואם לאו אל יתפלל אלא דלא אדכר מר דריש ירחא,והתניא טעה ולא הזכיר של ר"ח בערבית אין מחזירין אותו מפני שיכול לאומרה בשחרית בשחרית אין מחזירין אותו מפני שיכול לאומרה במוספין במוספין אין מחזירין אותו מפני שיכול לאומרה במנחה,א"ל לאו איתמר עלה א"ר יוחנן בצבור שנו:,כמה ישהה בין תפלה לתפלה רב הונא ור"ח חד אמר כדי שתתחונן דעתו עליו וחד אמר כדי שתתחולל דעתו עליו,מאן דאמר כדי שתתחונן דעתו עליו דכתיב (דברים ג, כג) ואתחנן אל ה' ומ"ד כדי שתתחולל דעתו עליו דכתיב (שמות לב, יא) ויחל משה,אמר רב ענן אמר רב טעה ולא הזכיר של ר"ח ערבית אין מחזירין אותו לפי שאין בית דין מקדשין את החדש אלא ביום,אמר אמימר מסתברא מילתא דרב בחדש מלא אבל בחדש חסר מחזירין אותו,א"ל רב אשי לאמימר מכדי רב טעמא קאמר מה לי חסר ומה לי מלא אלא לא שנא:, br br big strongהדרן עלך תפלת השחר /strong /big br br,מתני׳ big strong /strong /big אין עומדין להתפלל אלא מתוך כובד ראש חסידים הראשונים היו שוהין שעה אחת ומתפללין כדי שיכוונו לבם לאביהם שבשמים אפי' המלך שואל בשלומו לא ישיבנו ואפי' נחש כרוך על עקבו לא יפסיק:, big strongגמ׳ /strong /big מנא ה"מ א"ר אלעזר דאמר קרא (שמואל א א, י) והיא מרת נפש,ממאי דילמא חנה שאני דהות מרירא לבא טובא,אלא א"ר יוסי בר' חנינא מהכא (תהלים ה, ח) ואני ברב חסדך אבא ביתך אשתחוה אל היכל קדשך ביראתך,ממאי דילמא דוד שאני דהוה מצער נפשיה ברחמי טובא אלא אמר ר' יהושע בן לוי מהכא (תהלים כט, ב) השתחוו לה' בהדרת קדש אל תקרי בהדרת אלא בחרדת,ממאי דילמא לעולם אימא לך הדרת ממש כי הא דרב יהודה הוה מציין נפשיה והדר מצלי אלא א"ר נחמן בר יצחק מהכא (תהלים ב, יא) עבדו את ה' ביראה וגילו ברעדה,מאי וגילו ברעדה א"ר אדא בר מתנא אמר רבה במקום גילה שם תהא רעדה,אביי הוה יתיב קמיה דרבה חזייה דהוה קא בדח טובא אמר וגילו ברעדה כתיב,א"ל אנא תפילין מנחנא,ר' ירמיה הוה יתיב קמיה דר' זירא חזייה דהוה קא בדח טובא אמר ליה (משלי יד, כג) בכל עצב יהיה מותר כתיב,א"ל אנא תפילין מנחנא,מר בריה דרבינא עבד הלולא לבריה חזנהו לרבנן דהוו קבדחי טובא | 30b. b in Neharde’a, /b where there is always a prayer quorum, b except for the day when the king’s army [ i pulmusa /i ] came to the city, and the Sages were preoccupied and did not pray /b communally, b and I prayed as an individual, and I was an individual /b who was b not /b praying b in a prayer quorum. /b Shmuel’s conduct was in accordance with the opinion of Rabbi Yehuda in this matter.,Yet this opinion was not universally accepted. The Gemara relates: b Rabbi Ḥanina Kara, /b the Bible expert, b sat before Rabbi Yannai, and he sat and he said: The i halakha /i is in accordance with /b the opinion of b Rabbi Yehuda who said /b it b in the name of Rabbi Elazar ben Azarya. /b Rabbi Yannai b said to him: Go and read your verses outside, /b as that i halakha /i is not accepted by the Sages in the study hall, and it belongs outside, b as the i halakha /i is not in accordance with /b the opinion of b Rabbi Yehuda who said /b it b in the name of Rabbi Elazar ben Azarya. /b , b Rabbi Yoḥa said: I saw Rabbi Yannai, who prayed and then prayed again. /b Presumably, his first prayer was the morning prayer and his second prayer was the additional prayer. Apparently, he does not hold in accordance with the opinion of Rabbi Elazar ben Azarya. Rather, he holds that even when not part of a prayer quorum, an individual must recite the additional prayer. Later on, when this story was related in the study hall, b Rabbi Yirmeya said to /b his teacher, b Rabbi Zeira: /b What proof is there that the second prayer was the additional prayer? b Perhaps initially he did not focus his mind /b on his prayer b and ultimately he focused his mind, /b i.e., he repeated the morning prayer in order to do so with proper concentration. Rabbi Zeira b said to him: Look at who the great man is who is testifying about him. /b Rabbi Yoḥa certainly observed carefully before relating what he witnessed.,Regarding prayers of the Sages, the Gemara further relates that, b although there were thirteen synagogues in Tiberias, Rabbi Ami and Rabbi Asi would only pray between the columns where they studied, /b as prayer is beloved in the eyes of God, specifically in a place of Torah., b It was stated: Rav Yitzḥak bar Avdimi in the name of Rabbeinu, /b Rav, b said: The i halakha /i is in accordance with /b the opinion of b Rabbi Yehuda who said /b it b in the name of Rabbi Elazar ben Azarya. /b The Gemara relates: b Rabbi Ḥiyya bar Abba prayed and /b then b prayed again. Rav Zeira said to him: Why did the Master do this? If you say because the Master did not focus his mind /b the first time, b didn’t Rabbi Eliezer say: One must always evaluate himself /b before he prays? b If he is able to focus his heart /b on prayer, b he should pray, but if not, /b if he is unable to do so, b he should not pray. /b Apparently, that was not the reason that he prayed twice. b Rather, /b because b my Master did not mention the New Moon /b in his prayer, so he prayed again.,The Gemara asks: b Wasn’t it taught /b in a i baraita /i : b One who erred and did not mention the New Moon in the evening prayer, we do not require him to return /b to the beginning of the prayer and repeat it, b because he can recite it in the morning prayer. /b One who erred and did not mention the New Moon b in the morning prayer, we do not require him to return /b to the beginning of the prayer and repeat it, b because he can recite it in the additional prayer. /b One who erred and did not mention the New Moon b in the additional prayer, we do not require him to return /b to the beginning of the prayer and repeat it, b because he can recite it in the afternoon prayer? /b Omitting mention of the New Moon does not require one to repeat the i Amida /i prayer. Consequently, that was not the reason that Rabbi Ḥiyya bar Abba prayed a second time.,Rabbi Ḥiyya bar Abba b said to him: Wasn’t it stated about that /b i baraita /i that b Rabbi Yoḥa said: They taught /b this i baraita /i specifically with regard to prayer b in a communal /b framework? However, an individual who fails to mention the New Moon is required to pray again? That is why Rabbi Ḥiyya bar Abba prayed twice.,Stemming from the discussion about individuals who recite two prayers consecutively, the Gemara asks: b How long should one wait between /b the first b prayer and /b the second b prayer? Rav Huna and Rav Ḥisda /b agreed about this in principle, but they formulated their opinions differently (Rashi). b One said /b that an individual must wait long enough b so that his mind will be in a pleading /b mode b [ i titḥonen /i ], /b enabling him to recite the second prayer as a plea. b One /b of them b said: /b Long enough b so that his mind will be in a beseeching /b mode b [ i titḥolel /i ], /b enabling him to beseech God in his second prayer.,The Gemara points out that both Rav Huna and Rav Ḥisda based their positions on the prayers of Moses. b The one who said: So that his mind will be in a pleading /b mode b [ i titḥonen /i ], as it is written: “And I pleaded [ i va’etḥa /i ] before the Lord” /b (Deuteronomy 3:23). b And the one who said: So that his mind will be in a beseeching /b mode b [ i titḥolel /i ] as it is written: “And Moses besought [ i vayeḥal /i ] the Lord” /b (Exodus 32:11).,The Gemara resumes the above discussion with regard to omission of the mention of the New Moon in the i Amida /i prayer. b Rav A said /b that b Rav said: One who erred and did not mention the New Moon in the evening prayer, we do not require him to return /b to the beginning of the prayer and repeat it, b because the court only sanctifies the new month by day, /b and the prayer of the New Moon, which parallels the court’s sanctification of the new month, belongs in the daytime prayer., b Ameimar said: Rav’s statement is reasonable in a full month, /b i.e., a month in which there are two potential days of the New Moon, the thirtieth day of the previous month and the first day of the new month. If one neglected to mention the New Moon on the night of the thirtieth, we do not require him to return to the beginning of the prayer and repeat it, because he can mention it the next night, which is the night of the first of the new month, which is the primary day of the New Moon. b But in a short month /b of twenty-nine days, followed by one day of the New Moon, b we require him to return /b to the beginning of the prayer and repeat it, even in the evening prayer., b Rav Ashi said to Ameimar: Since Rav states a reason /b for his statement, b what /b difference b is /b there b to me /b if the month is b short, and what /b difference b is /b there b to me /b if it is b full? Rather, there is no difference. /b Rav based his opinion on the parallel drawn between the sanctification of the month and the mention of the New Moon in the i Amida /i prayer; the sanctification of the month is not relevant at night.,, strong MISHNA: /strong b One /b may b only stand /b and begin to pray b from /b an approach of b gravity /b and submission. There is a tradition that b the early /b generations of b pious /b men b would wait one hour, /b in order to reach the solemn frame of mind appropriate for prayer, b and /b then b pray, so that they would focus their hearts toward their Father in Heaven. /b Standing in prayer is standing before God and, as such, b even /b if b the king greets him, he should not respond to him; and even if a snake is wrapped on his heel, he should not interrupt /b his prayer., strong GEMARA: /strong We learned in the mishna that prayer should be undertaken in an atmosphere of gravity. The Gemara asks: b From where are these matters /b derived? Rabbi Elazar said: They are derived from the verses describing the prayer of Hannah, mother of Samuel, b as the verse states: “And she felt bitterness of soul, /b and she prayed to the Lord and she wept and wept” (I Samuel 1:10).,The Gemara rejects this proof: b From what /b does that conclusion ensue? b Perhaps Hannah is different, as /b her b heart was extremely embittered, /b her prayer was embittered as well. This does not prove that everyone must pray in that frame of mind., b Rather, Rabbi Yosei, son of Rabbi Ḥanina, said, /b it can be proved b from here, /b as David said: b “But as for me, by Your abundant loving-kindness I will enter Your house, at Your Holy Temple I will bow in reverence for You” /b (Psalms 5:8). Entering into prayer like entering the Holy Temple must be performed reverentially.,The Gemara rejects this proof as well: b From what /b does that conclusion ensue? b Perhaps David is different, as he would excessively afflict himself in prayer /b in order to atone for his transgression with Bathsheba. Consequently, his cannot serve as a paradigm for proper conduct in prayer. b Rather, Rabbi Yehoshua ben Levi said, /b it can be derived b from here, /b from this verse that David said, not about his own worship, but about worship of God in general: “Give, unto the Lord, the honor of His name, b bow to the Lord in the beauty of holiness [ i behadrat kodesh /i ]” /b (Psalms 29:2). b Do not read: In the beauty of [ i behadrat /i ] /b holiness. b Rather /b read: b In trembling of [ i beḥerdat /i ] /b holiness; one must enter into prayer from an atmosphere of gravity engendered by sanctity.,The Gemara rejects this too: b From what /b does that conclusion ensue? b Perhaps, actually I would say to you /b that it should be read as it is written: b Specifically, “in the beauty,” /b and it means that one should pray in beautiful clothing, b as /b in the case b of Rav Yehuda who would adorn himself and then pray. /b Rav Yehuda believed that one who comes before the King must wear his most beautiful clothing. The Gemara has yet to find a source for the i halakha /i that one must approach prayer from an atmosphere of gravity. b Rather, Rav Naḥman bar Yitzḥak said /b it can be derived b from here, /b from this verse: b “Serve the Lord in fear and rejoice with trembling” /b (Psalms 2:11).,Having cited this verse from Psalms, the Gemara asks: b What is /b the meaning of b rejoice with trembling? Rav Adda bar Mattana said /b that b Rabba said: /b One may not experience unbridled joy; even b where there is rejoicing, there should be trembling. /b ,On that note, the Gemara relates: b Abaye was sitting before /b his teacher b Rabba, /b and Rabba b saw that he was excessively joyful. He said /b to Abaye: b It is written: Rejoice with trembling, /b one’s joy should not be unrestrained.,Abaye b said to him: /b It is permissible for me because b I am donning phylacteries /b now and as long as they are upon me they ensure that the fear of God is upon me.,Similarly, the Gemara relates that b Rabbi Yirmeya was sitting before Rabbi Zeira. He saw that Rabbi Yirmeya was excessively joyful. He said to him: It is written: “In all sorrow there is profit” /b (Proverbs 14:23); sorrow is appropriate, not excessive joy.,Rabbi Yirmeya b said to him: /b It is permissible for me because b I am donning phylacteries. /b ,On a similar note, the Gemara relates: b Mar, son of Ravina, made a wedding /b feast b for his son /b and b he saw the Sages, who were excessively joyous. /b |
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15. Babylonian Talmud, Megillah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •seals, figural art Found in books: Levine (2005) 478| 29a. מבטלין ת"ת להוצאת המת ולהכנסת הכלה אמרו עליו על ר' יהודה בר' אילעאי שהיה מבטל ת"ת להוצאת המת ולהכנסת הכלה בד"א בשאין שם כל צורכו אבל יש שם כל צורכו אין מבטלין,וכמה כל צורכו אמר רב שמואל בר איניא משמיה דרב תריסר אלפי גברי ושיתא אלפי שיפורי ואמרי לה תריסר אלפי גברי ומינייהו שיתא אלפי שיפורי עולא אמר כגון דחייצי גברי מאבולא עד סיכרא,רב ששת אמר כנתינתה כך נטילתה מה נתינתה בששים ריבוא אף נטילתה בס' ריבוא ה"מ למאן דקרי ותני אבל למאן דמתני לית ליה שיעורא,תניא ר"ש בן יוחי אומר בוא וראה כמה חביבין ישראל לפני הקב"ה שבכל מקום שגלו שכינה עמהן גלו למצרים שכינה עמהן שנאמר (שמואל א ב, כז) הנגלה נגליתי לבית אביך בהיותם במצרים וגו' גלו לבבל שכינה עמהן שנאמר (ישעיהו מג, יד) למענכם שלחתי בבלה ואף כשהן עתידין ליגאל שכינה עמהן שנאמר (דברים ל, ג) ושב ה' אלהיך את שבותך והשיב לא נאמר אלא ושב מלמד שהקב"ה שב עמהן מבין הגליות,בבבל היכא אמר אביי בבי כנישתא דהוצל ובבי כנישתא דשף ויתיב בנהרדעא ולא תימא הכא והכא אלא זמנין הכא וזמנין הכא אמר אביי תיתי לי דכי מרחיקנא פרסה עיילנא ומצלינא התם אבוה דשמואל [ולוי] הוו יתבי בכנישתא דשף ויתיב בנהרדעא אתיא שכינה שמעו קול ריגשא [קמו ונפקו,רב ששת הוה יתיב בבי כנישתא דשף ויתיב בנהרדעא אתיא שכינה] ולא נפק אתו מלאכי השרת וקא מבעתו ליה אמר לפניו רבש"ע עלוב ושאינו עלוב מי נדחה מפני מי אמר להו שבקוהו,(יחזקאל יא, טז) ואהי להם למקדש מעט אמר רבי יצחק אלו בתי כנסיות ובתי מדרשות שבבבל ור"א אמר זה בית רבינו שבבבל,דרש רבא מאי דכתיב (תהלים צ, א) ה' מעון אתה היית לנו אלו בתי כנסיות ובתי מדרשות אמר אביי מריש הואי גריסנא בביתא ומצלינא בבי כנשתא כיון דשמעית להא דקאמר דוד (תהלים כו, ח) ה' אהבתי מעון ביתך הואי גריסנא בבי כנישתא,תניא ר"א הקפר אומר עתידין בתי כנסיות ובתי מדרשות שבבבל שיקבעו בא"י שנאמר (ירמיהו מו, יח) כי כתבור בהרים וככרמל בים יבא והלא דברים ק"ו ומה תבור וכרמל שלא באו אלא לפי שעה ללמוד תורה נקבעים בארץ ישראל בתי כנסיות ובתי מדרשות שקורין ומרביצין בהן תורה עאכ"ו,דרש בר קפרא מאי דכתיב (תהלים סח, יז) למה תרצדון הרים גבנונים יצתה בת קול ואמרה להם למה תרצו דין עם סיני כולכם בעלי מומים אתם אצל סיני כתיב הכא גבנונים וכתיב התם (ויקרא כא, כ) או גבן או דק אמר רב אשי ש"מ האי מאן דיהיר בעל מום הוא:,אין עושין אותו קפנדריא: מאי קפנדריא אמר רבא קפנדריא כשמה מאי כשמה כמאן דאמר אדמקיפנא אדרי איעול בהא,א"ר אבהו אם היה שביל מעיקרא מותר,אר"נ בר יצחק הנכנס ע"מ שלא לעשות קפנדריא מותר לעשותו קפנדריא וא"ר חלבו אמר ר"ה הנכנס לבהכ"נ להתפלל מותר לעשותו קפנדריא שנא' (יחזקאל מו, ט) ובבא עם הארץ לפני ה' במועדים הבא דרך שער צפון להשתחוות יצא דרך שער נגב:,עלו בו עשבים לא יתלוש מפני עגמת נפש: והתניא אינו תולש ומאכיל אבל תולש ומניח כי תנן נמי מתני' תולש ומאכיל תנן,ת"ר בית הקברות אין נוהגין בהן קלות ראש אין מרעין בהן בהמה ואין מוליכין בהן אמת המים ואין מלקטין בהן עשבים ואם ליקט שורפן במקומן מפני כבוד מתים,אהייא אילימא אסיפא כיון ששורפן במקומן מאי כבוד מתים איכא אלא ארישא:, big strongמתני׳ /strong /big ר"ח אדר שחל להיות בשבת קורין בפרשת שקלים חל להיות בתוך השבת מקדימין לשעבר ומפסיקין לשבת אחרת,בשניה זכור בשלישית פרה אדומה ברביעית החודש הזה לכם בחמישית חוזרין לכסדרן,לכל מפסיקין בראשי חדשים בחנוכה ובפורים בתעניות ובמעמדות וביוה"כ:, big strongגמ׳ /strong /big תנן התם באחד באדר משמיעין על השקלים | 29a. b One interrupts /b his b Torah study to carry out the dead /b for burial b and to escort a bride /b to her wedding. b They said about Rabbi Yehuda, son of Rabbi Elai, that he would interrupt /b his b Torah study to carry out the dead /b for burial b and to escort a bride /b to her wedding. The Gemara qualifies this ruling: b In what /b case b is this statement said? /b Only b where there are not sufficient /b numbers of other people available to perform these mitzvot and honor the deceased or the bride appropriately. b However, /b when b there are sufficient /b numbers, additional people b should not interrupt /b their Torah study to participate.,The Gemara asks: b And how many /b people b are /b considered b sufficient? Rav Shmuel bar Inya said in the name of Rav: Twelve thousand men and /b another b six thousand /b men to blow b horns /b as a sign of mourning. b And some say /b a different version: b Twelve thousand men, among whom are six thousand /b men with b horns. Ulla said: For example, /b enough b to make a procession of people /b all the way b from the /b town b gate [ i abbula /i ] to the place of burial. /b , b Rav Sheshet said: As /b the Torah b was given, so it /b should be b taken away, /b i.e., the same honor that was provided when the Torah was given at Mount Sinai should be provided when the Torah is taken through the passing away of a Torah scholar. b Just as /b the Torah b was given in the presence of six hundred thousand /b men, b so too its taking /b should be done b in the presence of six hundred thousand /b men. The Gemara comments: b This applies to someone who read /b the Bible b and studied /b i halakhot /i for himself. b But for someone who taught /b others, b there is no limit /b to the honor that should be shown to him.,§ b It is taught /b in a i baraita /i : b Rabbi Shimon ben Yoḥai says: Come and see how beloved the Jewish people are before the Holy One, Blessed be He. As every place they were exiled, the Divine Presence /b went b with them. They were exiled to Egypt, /b and b the Divine Presence /b went b with them, as it is stated: “Did I reveal myself to the house of your father when they were in Egypt?” /b (I Samuel 2:27). b They were exiled to Babylonia, /b and b the Divine Presence /b went b with them, as it is stated: “For your sake I have sent to Babylonia” /b (Isaiah 43:14). b So too, when, in the future, they will be redeemed, the Divine Presence will be with them, as it is stated: “Then the Lord your God will return with your captivity” /b (Deuteronomy 30:3). b It does not state: He will bring back, /b i.e., He will cause the Jewish people to return, b but rather /b it says: b “He will return,” /b which b teaches that the Holy One, Blessed be He, will return /b together b with them from among the /b various b exiles. /b ,The Gemara asks: b Where in Babylonia /b does the Divine Presence reside? b Abaye said: In the /b ancient b synagogue of Huzal and in the synagogue that was destroyed and rebuilt in Neharde’a. And do not say /b that the Divine Presence resided b here and there, /b i.e., in both places simultaneously. b Rather, at times /b it resided b here /b in Huzal b and at times there /b in Neharde’a. b Abaye said: I have /b a blessing b coming to me, for whenever I am /b within b a distance of a parasang /b from one of those synagogues, b I go in and pray there, /b due to the special honor and sanctity attached to them. It was related that b the father of Shmuel and Levi were /b once b sitting in the synagogue that was destroyed and rebuilt in Neharde’a. The Divine Presence came /b and b they heard a loud sound, /b so b they arose and left. /b ,It was further related that b Rav Sheshet was /b once b sitting in the synagogue that was destroyed and rebuilt in Neharde’a, /b and b the Divine Presence came but he did not go out. The ministering angels came and were frightening him /b in order to force him to leave. Rav Sheshet turned to God and b said before Him: Master of the Universe, /b if one is b wretched and /b the other is b not wretched, who should defer to whom? /b Shouldn’t the one who is not wretched give way to the one who is? Now I am blind and wretched; why then do you expect me to defer to the angels? God then turned to the angels and b said to them: Leave him. /b ,The verse states: b “Yet I have been to them as a little sanctuary /b in the countries where they have come” (Ezekiel 11:16). b Rabbi Yitzḥak said: This /b is referring to b the synagogues and study halls in Babylonia. And Rabbi Elazar said: This /b is referring to b the house of our master, /b i.e., Rav, b in Babylonia, /b from which Torah issues forth to the entire world., b Rava interpreted /b a verse b homiletically: What is /b the meaning of that b which is written: “Lord, You have been our dwelling place /b in all generations” (Psalms 90:1)? b This /b is referring to b the synagogues and study halls. Abaye said: Initially, I used to study /b Torah b in /b my b home and pray in the synagogue. Once I heard /b and understood b that which /b King b David says: “Lord, I love the habitation of Your house” /b (Psalms 26:8), b I would /b always b study /b Torah b in the synagogue, /b to express my love for the place in which the Divine Presence resides., b It is taught /b in a i baraita /i : b Rabbi Elazar HaKappar says: In the future, the synagogues and the study halls in Babylonia will be /b transported and b reestablished in Eretz Yisrael, as it is stated: “Surely, like Tabor among the mountains, and like Carmel by the sea, so shall he come” /b (Jeremiah 46:18). There is a tradition that these mountains came to Sinai at the giving of the Torah and demanded that the Torah should be given upon them. b And are /b these b matters not /b inferred through an b i a fortiori /i /b argument: b Just as Tabor and Carmel, which came only momentarily to study Torah, were /b relocated and b established in Eretz Yisrael /b in reward for their actions, b all the more so /b should b the synagogues and study halls /b in Babylonia, b in which the Torah is read and disseminated, /b be relocated to Eretz Yisrael., b Bar Kappara interpreted /b a verse b homiletically: What is /b the meaning of that b which is written: “Why do you look askance [ i teratzdun /i ], O high-peaked mountains, /b at the mountain that God has desired for His abode” (Psalms 68:17)? b A Divine Voice issued forth and said to /b all the mountains that came and demanded that the Torah be given upon them: b Why do you seek [ i tirtzu /i ] /b to enter into b a legal dispute [ i din /i ] with /b Mount b Sinai? You are all blemished in comparison to /b Mount b Sinai, /b as b it is written here: “High-peaked [ i gavnunnim /i ]” and it is written there, /b with regard to the blemishes that disqualify a priest: b “Or crookbacked [ i gibben /i ] or a dwarf” /b (Leviticus 21:20). b Rav Ashi said: Learn from /b this that b one who is arrogant is /b considered b blemished. /b The other mountains arrogantly insisted that the Torah should be given upon them, and they were therefore described as blemished.,§ The mishna teaches that even if a synagogue fell into ruin, b it may not be made /b into b a i kappendarya /i . /b The Gemara asks: b What is /b meant by b i kappendarya /i ? Rava said: A shortcut, as /b implied by b its name. /b The Gemara clarifies: b What /b do you mean by adding: b As /b implied by b its name? /b It is b like one who said: Instead of going around the /b entire row of b houses [ i makkifna addari /i ] /b to get to the other side, thereby lengthening my journey, b I will enter this /b house and walk through it to the other side. The word i kappendarya /i sounds like a contraction of i makkifna addari /i . This is what Rava meant by saying: As implied by its name., b Rabbi Abbahu said: If /b a public b path had initially /b passed through that location, before the synagogue was built, b it is permitted /b to continue to use it as a shortcut, for the honor due to a synagogue cannot annul the public’s right of access to the path., b Rav Naḥman bar Yitzḥak said: /b With regard to b one who enters /b a synagogue b without intending to make it /b into b a shortcut, /b when he leaves b he is permitted to make it /b into b a shortcut /b for himself, by leaving through the exit on the other side of the building. b And Rabbi Ḥelbo said /b that b Rav Huna said: /b With regard to b one who enters a synagogue to pray, he is permitted to make it /b into b a shortcut /b for himself by leaving through a different exit, and it is fitting to do so, b as it is stated: “And when the people of the land shall come before the Lord in the appointed seasons, he that enters by way of the north gate to bow down shall go forth by the way of the south gate” /b (Ezekiel 46:9). This indicates that it is a show of respect not to leave through the same entrance through which one came in; it is better to leave through the other side.,§ The mishna teaches: If b grass sprang up in /b a ruined synagogue, although it is not befitting its sanctity, b one should not pick /b it, b due to /b the b anguish /b that it will cause to those who see it. It will remind them of the disrepair of the synagogue and the need to rebuild it. The Gemara asks: b But isn’t it taught /b in a i baraita /i : b One may not pick /b the grass b and feed /b it to one’s animals, b but he may pick /b it b and leave /b it there? The Gemara answers: b When we learned /b the prohibition against picking the grass in b the mishna as well, we learned /b only that it is prohibited to b pick /b it and b feed /b it to one’s animals, but it is permitted to leave it there., b The Sages taught /b in a i baraita /i : In b a cemetery, one may not act with frivolity; one may not graze an animal /b on the grass growing b inside it; and one may not direct a water channel /b to pass b through it; and one may not gather grass inside it /b to use the grass as feed for one’s animals; b and if one gathered /b grass for that purpose, b it should be burnt on the spot, out of respect for the dead. /b ,The Gemara clarifies: With regard to the phrase: Out of respect for the dead, b to which /b clause of the i baraita /i does it refer? b If we say /b it is referring b to the last clause, /b that if one gathered grass that it should be burnt out of respect for the dead, then one could ask: b Since /b the grass b is burnt on the spot, /b and not publicly, b what respect for the dead is there /b in this act? b Rather, /b the phrase must be referring b to the first clause /b of the i baraita /i , and it explains why it is prohibited to act with frivolity., strong MISHNA: /strong On four i Shabbatot /i during and surrounding the month of Adar, a Torah portion of seasonal significance is read. When b the New Moon of Adar occurs on Shabbat, /b the congregation b reads the portion of i Shekalim /i /b on that Shabbat. If the New Moon b occurs during /b the middle of b the week, they advance /b the reading of that portion b to the previous /b Shabbat, b and, /b in such a case, b they interrupt /b the reading of the four portions b on the following Shabbat, /b which would be the first Shabbat of the month of Adar, and no additional portion is read on it., b On the second /b Shabbat, the Shabbat prior to Purim, they read the portion: b “Remember /b what Amalek did” (Deuteronomy 25:17–19), which details the mitzva to remember and destroy the nation of Amalek. b On the third /b Shabbat, they read the portion of b the Red Heifer [ i Para /i ] /b (Numbers 19:1–22), which details the purification process for one who became ritually impure through contact with a corpse. b On the fourth /b Shabbat, they read the portion: b “This month [ i haḥodesh /i ] shall be for you” /b (Exodus 12:1–20), which describes the offering of the Paschal lamb. b On the fifth /b Shabbat, b they resume the /b regular weekly b order /b of readings and no special portion is read., b For all /b special days, the congregation b interrupts /b the regular weekly order of readings, and a special portion relating to the character of the day is read. This applies b on the New Moons, on Hanukkah, and on Purim, on fast days, and on the /b non-priestly b watches, and on Yom Kippur. /b , strong GEMARA: /strong b We learned /b in a mishna b there /b ( i Shekalim /i 1:1): b On the first of Adar they make /b a public b announcement concerning /b the forthcoming collection of half- b shekels. /b The money is used for the communal offerings in the Temple in the coming year. |
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16. Babylonian Talmud, Rosh Hashanah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Levine (2005) 478| 24a. גירי קא משדייא:,כמה היה גבוה ולאין היה נוטה כו': תנא חדא לצפונה דבריו קיימין לדרומה לא אמר כלום והתניא איפכא לדרומה דבריו קיימין לצפונה לא אמר כלום,לא קשיא כאן בימות החמה כאן בימות הגשמים,ת"ר אחד אומר גבוה ב' מרדעות ואחד אומר ג' עדותן קיימת אחד אומר ג' ואחד אומר ה' עדותן בטילה אבל מצטרפין לעדות אחרת,ת"ר ראינוהו במים ראינוהו בעששית ראינוהו בעבים אין מעידין עליו חציו במים חציו בעבים חציו בעששית אין מעידין עליו,השתא כולו אמרת לא חציו מבעיא אלא ה"ק חציו במים חציו ברקיע חציו בעבים חציו ברקיע חציו בעששית חציו ברקיע אין מעידין,ת"ר ראינוהו ושוב לא ראינוהו אין מעידין עליו כל הכי חזו לה ואזלי,אמר אביי ה"ק ראינוהו מאלינו ושבנו לראותו מדעתנו ולא ראינוהו אין מעידין עליו מאי טעמא אימור כוביתא דעיבא בעלמא הוא דחזי:, big strongמתני׳ /strong /big ראש ב"ד אומר מקודש וכל העם עונין אחריו מקודש מקודש בין שנראה בזמנו בין שלא נראה בזמנו מקדשין אותו,ר"א בר' צדוק אומר אם לא נראה בזמנו אין מקדשין אותו שכבר קידשוהו שמים:, big strongגמ׳ /strong /big ראש ב"ד וכו': מנהני מילי א"ר חייא בר גמדא א"ר יוסי בן שאול אמר רבי אמר קרא (ויקרא כג, מד) וידבר משה את מועדי ה' מכאן שראש ב"ד אומר מקודש:,וכל העם עונין אחריו מקודש מקודש מנלן אמר רב פפא אמר קרא (ויקרא כג, ב) אשר תקראו אותם קרי ביה אתם ר"נ בר יצחק אמר (ויקרא כג, ב) אלה הם מועדי הם יאמרו מועדי,מקודש מקודש תרי זימני למה לי דכתיב מקראי קודש:,ר"א בר' צדוק אומר אם לא נראה בזמנו אין מקדשין אותו: תניא פלימו אומר בזמנו אין מקדשין אותו שלא בזמנו מקדשין אותו,ר"א [בר"ש] אומר בין כך ובין כך אין מקדשין אותו שנאמר (ויקרא כה, י) וקדשתם את שנת החמשים שנים אתה מקדש ואי אתה מקדש חדשים א"ר יהודה אמר שמואל הלכה כר' אלעזר בר' צדוק,אמר אביי אף אנן נמי תנינא ראוהו בית דין וכל ישראל נחקרו העדים ולא הספיקו לומר מקודש עד שחשיכה הרי זה מעובר מעובר אין מקודש לא,מעובר איצטריכא ליה ס"ד אמינא הואיל וראוהו בית דין וכל ישראל איפרסמא ולא ליעברוה קמ"ל:, big strongמתני׳ /strong /big דמות צורות לבנה היו לו לרבן גמליאל בטבלא ובכותל בעלייתו שבהן מראה את ההדיוטות ואומר הכזה ראית או כזה:, big strongגמ׳ /strong /big ומי שרי והכתיב (שמות כ, כג) לא תעשון אתי לא תעשון כדמות שמשיי,אמר אביי לא אסרה תורה אלא שמשין שאפשר לעשות כמותן כדתניא לא יעשה אדם בית תבנית היכל אכסדרה תבנית אולם חצר כנגד עזרה שלחן כנגד שלחן מנורה כנגד מנורה אבל עושה | 24a. that the sun b is shooting arrows /b at those who deny its divinity, using the rainbow as its bow. The concave side of the rainbow always faces away from the sun, so that it does not look like a bow held by the sun.,§ The mishna taught that the examination of the witnesses included the following questions: b How high was /b the moon over the horizon, b and in which /b direction b did it tilt? It was taught /b in b one /b i baraita /i : If the witness testifies that he saw the moon b to the north /b of the sun, b his statement is valid. /b However, if he says that he saw it b to its south, he has not said anything /b of significance, as this is impossible. The Gemara asks: b Isn’t the opposite taught /b in a different i baraita /i : If he testifies that he saw the moon b to the south /b of the sun, b his statement is valid. /b However, if he says he saw it b to its north, he has not said anything. /b ,The Gemara answers: This is b not difficult. Here, /b in the second i baraita /i mentioned above, it is referring b to the summer, /b when the moon is to the south of the sun; b there, /b in the first i baraita /i mentioned above, it is referring b to the rainy season, /b when the moon is to the north of the sun., b The Sages taught /b in a i baraita /i : If b one /b witness b says /b that he saw the moon b two plow handles high /b above the horizon, b and /b the other b one /b says it was b three /b plow handles high, b their testimony is valid, /b as a small discrepancy of this kind is reasonable. However, if b one says /b that he saw the moon b three /b plow handles above the horizon, b and the /b other b one says /b it was b five /b plow handles high, b their testimony is void, /b as that discrepancy is unacceptable. b However, /b this does not mean that the witnesses themselves are disqualified, as either of them may b join with another testimony, /b i.e., he may combine his account with that of another witness who testifies likewise., b The Sages taught /b in another i baraita /i that if the witnesses say: We did not actually see the moon, but b we saw it /b reflected b in the water, /b or b we saw it /b reflected b in /b a glass b lantern, /b or b we saw it through /b thin b clouds, they /b may b not testify about it, /b as only a direct sighting of the moon is acceptable. If they say: We saw b half of /b the moon’s reflection b in the water, /b or we saw b half of it through the clouds, /b or we saw b half of it in a lantern, they /b still may b not testify about it. /b ,The Gemara analyzes this i baraita /i : b Now, /b if when one sees b the entire /b moon in this manner, b you said /b that this is b not /b valid testimony, b is it necessary /b to teach that one may not testify when he sees only b half of it? Rather, this is what /b the i baraita /i b is saying: /b If the witnesses saw b half of /b the moon’s reflection b in water /b and b half of it /b directly b in the sky, /b or b half of it through the clouds /b and b half of it in the sky, /b or b half of it in a lantern /b and b half of it in the sky, /b although they saw half of the moon directly, b they /b may b not testify /b about it until they see the entire moon in the sky., b The Sages taught /b in another i baraita /i that if the witnesses say: One moment b we saw /b the new moon, b but we did not see it again, they /b may b not testify about it. /b The Gemara asks: b Must they go on watching it to such /b an extent, i.e., why should they have to see it for a long period of time?, b Abaye said /b that b this is what /b the i baraita /i b is saying: /b If the witnesses say: b We saw /b the moon b on our own /b accord, i.e., by chance, without looking for it, b and /b then b we returned to look for it on purpose, /b to deliver precise testimony about it, b but we did not see it /b again, b they /b may b not testify about it. What is the reason? /b Because one can b say /b that the first time it was b merely a small round /b white b cloud that they saw, /b which they mistook for the moon, and that is why when they looked for it again they could not find it., strong MISHNA: /strong After the witnesses have been examined and their testimony accepted, b the head of the court says: /b It is b sanctified. And all the people respond after him: /b It is b sanctified; /b it is b sanctified. Whether /b the moon b was seen at its /b anticipated b time, /b on the thirtieth day of the previous month, b or whether /b it b was not seen at its /b anticipated b time, /b in which case witnesses are not necessary to establish the following day as the New Moon, the court b sanctifies it /b and formally proclaims the day as the New Moon., b Rabbi Elazar, son of Rabbi Tzadok, says: If /b the new moon b was not seen at its /b anticipated b time, /b the court b does not sanctify /b the New Moon on the following day, b as /b the celestial court in b Heaven has already sanctified it, /b precluding the need for the additional sanctification by the earthly court., strong GEMARA: /strong The mishna teaches that b the head of the court /b says: It is sanctified. The Gemara asks: b From where are these matters, /b that the court must sanctify the New Moon, derived? b Rabbi Ḥiyya bar Gamda said /b that b Rabbi Yosei ben Shaul said /b that b Rabbi /b Yehuda HaNasi b said /b that b the verse states: “And Moses declared /b to the children of Israel b the appointed seasons of the Lord” /b (Leviticus 23:44). b From here /b it is derived b that the head of the court says: /b It is b sanctified, /b as it is evident from the verse that Moses, whose status was equivalent to that of the head of the Great Sanhedrin, declared the appointed times of the Festivals and New Moons in a formal manner.,§ The mishna further teaches that after the head of the court says: It is sanctified, b all the people respond after him: /b It is b sanctified; /b it is b sanctified. /b The Gemara asks: b From where do we /b derive this? b Rav Pappa said /b that b the verse states: “Which you shall proclaim them [ i otam /i ] /b to be sacred convocations” (Leviticus 23:2). Instead of i otam /i , b read into /b the verse: b You [ i atem /i ], /b as though the verse stated: Which you shall proclaim, you. This superfluous word you teaches that the month must be proclaimed not only by the head of the court, but also by you, the people. b Rav Naḥman bar Yitzḥak said /b that it is derived from the phrase: b “These are [ i hem /i ] My appointed seasons” /b (Leviticus 23:2). The term i hem /i can also mean: They, which indicates that b they, /b the people, b should /b likewise b say /b and announce b My appointed seasons. /b ,The Gemara further asks: b Why do I /b need the people to declare: It is b sanctified; /b it is b sanctified, twice? /b The Gemara answers that the reason is b that it is written: “Sacred convocations” /b (Leviticus 23:2) in the plural, which indicates that they must announce it twice.,§ The mishna taught that b Rabbi Elazar, son of Rabbi Tzadok, says: If /b the new moon b was not seen at its /b anticipated b time, /b the court b does not sanctify /b the New Moon on the following day. The Gemara cites other opinions in this regard: b It is taught /b in a i baraita /i that the Sage b Palaimo says: /b If the new moon was seen b at its /b anticipated b time, /b the court b does not sanctify /b the New Moon, as the new moon appeared as expected and there is no need for any special sanctification. However, if the new moon was seen b not at its /b anticipated b time, /b the court must b sanctify /b the New Moon.,The i baraita /i continues: b Rabbi Elazar, son of Rabbi Shimon, says: In either case, /b the court b does not sanctify /b the New Moon formally, b as it is stated: “And you shall sanctify the fiftieth year” /b (Leviticus 25:10), from which it is derived: b You /b must formally b sanctify years /b in court, b but you do not /b have to formally b sanctify months, /b as they are sanctified automatically by Heaven. Rather, it is enough merely to announce to the public that a certain day was established as the New Moon. b Rabbi Yehuda said /b that b Shmuel said: The i halakha /i is in accordance with /b the opinion of b Rabbi Elazar, son of Rabbi Tzadok, /b that if the new moon was seen at its anticipated time, the court sanctifies the new month; however, if it was not seen at its anticipated time, they do not sanctify it., b Abaye said: We, too, learn /b in a mishna: If b the court and all of the Jewish people saw /b the new moon, and b the witnesses were interrogated, but /b the court b did not manage to say: Sanctified, before nightfall, /b the previous month b is /b rendered b a full, /b thirty-day month. This indicates that b full, yes; /b i.e., in this case, it is necessary to extend the previous month. However, b sanctified, no; /b there is no need to formally sanctify the month, as the New Moon does not occur on its anticipated date in this case.,The Gemara rejects this argument: There is no proof from here, as b it was necessary for /b the mishna to mention that the month is rendered b a full, /b thirty-day month. The reason is that it might b enter your mind to say /b that b since the court and the entire Jewish people saw /b the new moon, b it has become public /b knowledge b and /b therefore there is b no /b need b to /b render the previous month a b full, /b thirty-day month. Consequently, the mishna b teaches us /b that even in this case the previous month must be extended. Nevertheless, it is still possible that the New Moon must be formally sanctified on the following day., strong MISHNA: /strong b Rabban Gamliel had /b a diagram of the different b forms of the moon /b drawn b on a tablet /b that hung b on the wall of his attic, which he would show to the laymen /b who came to testify about the new moon but were unable to describe adequately what they had seen. b And he /b would b say /b to them: b Did you see /b a form b like this or like this? /b , strong GEMARA: /strong The Gemara asks: b And is it permitted /b to create these types of forms? b Isn’t it written: “You shall not make with Me /b gods of silver, or gods of gold” (Exodus 20:19), which is interpreted as teaching: b You shall not make images of My attendants, /b i.e., those celestial bodies that were created to serve God, including the sun and the moon?,§ b Abaye said: The Torah prohibited only /b the images of those b attendants /b with regard to b which it is possible to reproduce /b an item in b their likeness. /b Since it is impossible for anyone to reproduce the sun and the moon, the prohibition does not apply to these objects. b As it is taught /b in a i baraita /i : b A person /b may b not construct a house /b in the exact b form of the Sanctuary, /b nor b a portico in /b the exact b form of the Entrance Hall /b of the Sanctuary, nor b a courtyard corresponding to /b the Temple b courtyard, /b nor b a table corresponding to the table /b in the Temple, nor b a candelabrum corresponding to the candelabrum /b in the Temple. b However, one may fashion /b |
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