1. Hebrew Bible, Deuteronomy, 6.4, 6.7, 31.9-31.13 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •sheliah tzibbur, prayer leader Found in books: Levine (2005) 38, 553, 555| 6.4. "שְׁמַע יִשְׂרָאֵל יְהוָה אֱלֹהֵינוּ יְהוָה אֶחָד׃", 6.7. "וְשִׁנַּנְתָּם לְבָנֶיךָ וְדִבַּרְתָּ בָּם בְּשִׁבְתְּךָ בְּבֵיתֶךָ וּבְלֶכְתְּךָ בַדֶּרֶךְ וּבְשָׁכְבְּךָ וּבְקוּמֶךָ׃", 31.9. "וַיִּכְתֹּב מֹשֶׁה אֶת־הַתּוֹרָה הַזֹּאת וַיִּתְּנָהּ אֶל־הַכֹּהֲנִים בְּנֵי לֵוִי הַנֹּשְׂאִים אֶת־אֲרוֹן בְּרִית יְהוָה וְאֶל־כָּל־זִקְנֵי יִשְׂרָאֵל׃", 31.11. "בְּבוֹא כָל־יִשְׂרָאֵל לֵרָאוֹת אֶת־פְּנֵי יְהוָה אֱלֹהֶיךָ בַּמָּקוֹם אֲשֶׁר יִבְחָר תִּקְרָא אֶת־הַתּוֹרָה הַזֹּאת נֶגֶד כָּל־יִשְׂרָאֵל בְּאָזְנֵיהֶם׃", 31.12. "הַקְהֵל אֶת־הָעָם הָאֲנָשִׁים וְהַנָּשִׁים וְהַטַּף וְגֵרְךָ אֲשֶׁר בִּשְׁעָרֶיךָ לְמַעַן יִשְׁמְעוּ וּלְמַעַן יִלְמְדוּ וְיָרְאוּ אֶת־יְהוָה אֱלֹהֵיכֶם וְשָׁמְרוּ לַעֲשׂוֹת אֶת־כָּל־דִּבְרֵי הַתּוֹרָה הַזֹּאת׃", 31.13. "וּבְנֵיהֶם אֲשֶׁר לֹא־יָדְעוּ יִשְׁמְעוּ וְלָמְדוּ לְיִרְאָה אֶת־יְהוָה אֱלֹהֵיכֶם כָּל־הַיָּמִים אֲשֶׁר אַתֶּם חַיִּים עַל־הָאֲדָמָה אֲשֶׁר אַתֶּם עֹבְרִים אֶת־הַיַּרְדֵּן שָׁמָּה לְרִשְׁתָּהּ׃", | 6.4. "HEAR, O ISRAEL: THE LORD OUR GOD, THE LORD IS ONE.", 6.7. "and thou shalt teach them diligently unto thy children, and shalt talk of them when thou sittest in thy house, and when thou walkest by the way, and when thou liest down, and when thou risest up.", 31.9. "And Moses wrote this law, and delivered it unto the priests the sons of Levi, that bore the ark of the covet of the LORD, and unto all the elders of Israel.", 31.10. "And Moses commanded them, saying: ‘At the end of every seven years, in the set time of the year of release, in the feast of tabernacles,", 31.11. "when all Israel is come to appear before the LORD thy God in the place which He shall choose, thou shalt read this law before all Israel in their hearing.", 31.12. "Assemble the people, the men and the women and the little ones, and thy stranger that is within thy gates, that they may hear, and that they may learn, and fear the LORD your God, and observe to do all the words of this law;", 31.13. "and that their children, who have not known, may hear, and learn to fear the LORD your God, as long as ye live in the land whither ye go over the Jordan to possess it.’", |
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2. Hebrew Bible, Exodus, 17.12 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •sheliah tzibbur, prayer leader Found in books: Levine (2005) 377| 17.12. "וִידֵי מֹשֶׁה כְּבֵדִים וַיִּקְחוּ־אֶבֶן וַיָּשִׂימוּ תַחְתָּיו וַיֵּשֶׁב עָלֶיהָ וְאַהֲרֹן וְחוּר תָּמְכוּ בְיָדָיו מִזֶּה אֶחָד וּמִזֶּה אֶחָד וַיְהִי יָדָיו אֱמוּנָה עַד־בֹּא הַשָּׁמֶשׁ׃", | 17.12. "But Moses’hands were heavy; and they took a stone, and put it under him, and he sat thereon; and Aaron and Hur stayed up his hands, the one on the one side, and the other on the other side; and his hands were steady until the going down of the sun.", |
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3. Hebrew Bible, Psalms, 90.1 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Levine (2005) 24, 554| 90.1. "תְּפִלָּה לְמֹשֶׁה אִישׁ־הָאֱלֹהִים אֲדֹנָי מָעוֹן אַתָּה הָיִיתָ לָּנוּ בְּדֹר וָדֹר׃", 90.1. "יְמֵי־שְׁנוֹתֵינוּ בָהֶם שִׁבְעִים שָׁנָה וְאִם בִּגְבוּרֹת שְׁמוֹנִים שָׁנָה וְרָהְבָּם עָמָל וָאָוֶן כִּי־גָז חִישׁ וַנָּעֻפָה׃", | 90.1. "A Prayer of Moses the man of God. Lord, Thou hast been our dwelling-place in all generations.", |
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4. Hebrew Bible, 1 Samuel, 6.12 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •sheliah tzibbur, prayer leader Found in books: Levine (2005) 353| 6.12. "וַיִשַּׁרְנָה הַפָּרוֹת בַּדֶּרֶךְ עַל־דֶּרֶךְ בֵּית שֶׁמֶשׁ בִּמְסִלָּה אַחַת הָלְכוּ הָלֹךְ וְגָעוֹ וְלֹא־סָרוּ יָמִין וּשְׂמֹאול וְסַרְנֵי פְלִשְׁתִּים הֹלְכִים אַחֲרֵיהֶם עַד־גְּבוּל בֵּית שָׁמֶשׁ׃", | 6.12. "And the cows took the straight way by the road of Bet-shemesh, and went along the highway, lowing as they went, and turned not aside to the right hand or to the left; and the lords of the Pelishtim went after them to the border of Bet-shemesh.", |
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5. Hebrew Bible, 2 Kings, 4.23 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •sheliah tzibbur, prayer leader Found in books: Levine (2005) 24| 4.23. "וַיֹּאמֶר מַדּוּעַ אתי [אַתְּ] הלכתי [הֹלֶכֶת] אֵלָיו הַיּוֹם לֹא־חֹדֶשׁ וְלֹא שַׁבָּת וַתֹּאמֶר שָׁלוֹם׃", | 4.23. "And he said: Wherefore wilt thou go to him today? it is neither new moon nor sabbath.’ And she said: ‘It shall be well.’", |
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6. Hebrew Bible, Isaiah, 1.13 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •sheliah tzibbur, prayer leader Found in books: Levine (2005) 24| 1.13. "לֹא תוֹסִיפוּ הָבִיא מִנְחַת־שָׁוְא קְטֹרֶת תּוֹעֵבָה הִיא לִי חֹדֶשׁ וְשַׁבָּת קְרֹא מִקְרָא לֹא־אוּכַל אָוֶן וַעֲצָרָה׃", | 1.13. "Bring no more vain oblations; It is an offering of abomination unto Me; New moon and sabbath, the holding of convocations— I cannot endure iniquity along with the solemn assembly.", |
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7. Hebrew Bible, Jeremiah, 39.8 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •sheliah tzibbur, prayer leader Found in books: Levine (2005) 24| 39.8. "וְאֶת־בֵּית הַמֶּלֶךְ וְאֶת־בֵּית הָעָם שָׂרְפוּ הַכַּשְׂדִּים בָּאֵשׁ וְאֶת־חֹמוֹת יְרוּשָׁלִַם נָתָצוּ׃", | 39.8. "And the Chaldeans burned the king’s house, and the house of the people, with fire, and broke down the walls of Jerusalem.", |
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| 8. Hebrew Bible, 1 Kings, 8 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •sheliah tzibbur, prayer leader Found in books: Levine (2005) 24 |
9. Hebrew Bible, Ezekiel, 11.16 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •sheliah tzibbur, prayer leader Found in books: Levine (2005) 24| 11.16. "לָכֵן אֱמֹר כֹּה־אָמַר אֲדֹנָי יְהוִה כִּי הִרְחַקְתִּים בַּגּוֹיִם וְכִי הֲפִיצוֹתִים בָּאֲרָצוֹת וָאֱהִי לָהֶם לְמִקְדָּשׁ מְעַט בָּאֲרָצוֹת אֲשֶׁר־בָּאוּ שָׁם׃", | 11.16. "therefore say: Thus saith the Lord GOD: Although I have removed them far off among the nations, and although I have scattered them among the countries, yet have I been to them as a little sanctuary in the countries where they are come;", |
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10. Hebrew Bible, Nehemiah, 8.4 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •sheliah tzibbur, prayer leader Found in books: Levine (2005) 376| 8.4. "וַיַּעֲמֹד עֶזְרָא הַסֹּפֵר עַל־מִגְדַּל־עֵץ אֲשֶׁר עָשׂוּ לַדָּבָר וַיַּעֲמֹד אֶצְלוֹ מַתִּתְיָה וְשֶׁמַע וַעֲנָיָה וְאוּרִיָּה וְחִלְקִיָּה וּמַעֲשֵׂיָה עַל־יְמִינוֹ וּמִשְּׂמֹאלוֹ פְּדָיָה וּמִישָׁאֵל וּמַלְכִּיָּה וְחָשֻׁם וְחַשְׁבַּדָּנָה זְכַרְיָה מְשֻׁלָּם׃", | 8.4. "And Ezra the scribe stood upon a pulpit of wood, which they had made for the purpose; and beside him stood Mattithiah, and Shema, and Anaiah, and Uriah, and Hilkiah, and Maaseiah, on his right hand; and on his left hand, Pedaiah, and Mishael, and Malchijah, and Hashum, and Hashbaddanah, Zechariah, and Meshullam.", |
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11. Hebrew Bible, 1 Chronicles, 16.31, 17.7-17.9 (5th cent. BCE - 3rd cent. BCE) Tagged with subjects: •sheliah tzibbur, prayer leader Found in books: Levine (2005) 24, 38| 16.31. "יִשְׂמְחוּ הַשָּׁמַיִם וְתָגֵל הָאָרֶץ וְיֹאמְרוּ בַגּוֹיִם יְהוָה מָלָךְ׃", 17.7. "וְעַתָּה כֹּה־תֹאמַר לְעַבְדִּי לְדָוִיד כֹּה אָמַר יְהוָה צְבָאוֹת אֲנִי לְקַחְתִּיךָ מִן־הַנָּוֶה מִן־אַחֲרֵי הַצֹּאן לִהְיוֹת נָגִיד עַל עַמִּי יִשְׂרָאֵל׃", 17.8. "וָאֶהְיֶה עִמְּךָ בְּכֹל אֲשֶׁר הָלַכְתָּ וָאַכְרִית אֶת־כָּל־אוֹיְבֶיךָ מִפָּנֶיךָ וְעָשִׂיתִי לְךָ שֵׁם כְּשֵׁם הַגְּדוֹלִים אֲשֶׁר בָּאָרֶץ׃", 17.9. "וְשַׂמְתִּי מָקוֹם לְעַמִּי יִשְׂרָאֵל וּנְטַעְתִּיהוּ וְשָׁכַן תַּחְתָּיו וְלֹא יִרְגַּז עוֹד וְלֹא־יוֹסִיפוּ בְנֵי־עַוְלָה לְבַלֹּתוֹ כַּאֲשֶׁר בָּרִאשׁוֹנָה׃", | 16.31. "Let the heavens be glad, and let the earth rejoice; And let them say among the nations: ‘The LORD reigneth.’", 17.7. "Now therefore thus shalt thou say unto My servant David: Thus saith the LORD of hosts: I took thee from the sheepcote, from following the sheep, that thou shouldest be prince over My people Israel;", 17.8. "and I have been with thee whithersoever thou wentest, and have cut off all thine enemies from before thee; and I will make thee a name, like unto the name of the great ones that are in the earth.", 17.9. "And I will appoint a place for My people Israel, and will plant them, that they may dwell in their own place, and be disquieted no more; neither shall the children of wickedness waste them any more, as at the first,", |
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12. Mishnah, Gittin, 5.8 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •sheliah tzibbur, prayer leader Found in books: Levine (2005) 526| 5.8. "וְאֵלּוּ דְבָרִים אָמְרוּ מִפְּנֵי דַרְכֵי שָׁלוֹם. כֹּהֵן קוֹרֵא רִאשׁוֹן, וְאַחֲרָיו לֵוִי וְאַחֲרָיו יִשְׂרָאֵל, מִפְּנֵי דַרְכֵי שָׁלוֹם. מְעָרְבִין בְּבַיִת יָשָׁן, מִפְּנֵי דַרְכֵי שָׁלוֹם. בּוֹר שֶׁהוּא קָרוֹב לָאַמָּה, מִתְמַלֵּא רִאשׁוֹן, מִפְּנֵי דַרְכֵי שָׁלוֹם. מְצוּדוֹת חַיָּה וְעוֹפוֹת וְדָגִים יֵשׁ בָּהֶם מִשּׁוּם גָּזֵל, מִפְּנֵי דַרְכֵי שָׁלוֹם. רַבִּי יוֹסֵי אוֹמֵר, גָּזֵל גָּמוּר. מְצִיאַת חֵרֵשׁ שׁוֹטֶה וְקָטָן, יֵשׁ בָּהֶן מִשּׁוּם גָּזֵל, מִפְּנֵי דַרְכֵי שָׁלוֹם. רַבִּי יוֹסֵי אוֹמֵר, גָּזֵל גָּמוּר. עָנִי הַמְנַקֵּף בְּרֹאשׁ הַזַּיִת, מַה שֶּׁתַּחְתָּיו גָּזֵל, מִפְּנֵי דַרְכֵי שָׁלוֹם. רַבִּי יוֹסֵי אוֹמֵר, גָּזֵל גָּמוּר. אֵין מְמַחִין בְּיַד עֲנִיֵּי גוֹיִם בְּלֶקֶט שִׁכְחָה וּפֵאָה, מִפְּנֵי דַרְכֵי שָׁלוֹם: \n", | 5.8. "These were the rules they laid down because of the ways of peace:A priest is called up first to read the Torah and after him a Levite and then an Israelite, because of the ways of peace. An “eruv” is placed in the room where it has always been placed, because of the ways of peace. The cistern which is nearest to the channel is filled first, because of the ways of peace. [Taking of] beasts, birds and fishes from traps [set by others] is robbery, because of the ways of peace. Rabbi Yose says that it is actual robbery. [Taking away] anything found by a deaf-mute, an idiot or a minor is robbery, because of the ways of peace. Rabbi Yose says that it is actual robbery. If a poor man strikes [down olives] on top of an olive tree, [taking the fruit] that is beneath him is robbery. Rabbi Yose says that it is actual robbery. Poor Gentiles are not prevented from gathering gleanings, forgotten sheaves, and the corners of the field, because of the ways of peace.", |
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| 13. Josephus Flavius, Life, 36-39, 35 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Levine (2005) 384 |
14. Josephus Flavius, Jewish War, 2.123 (1st cent. CE - 1st cent. CE) Tagged with subjects: •sheliah tzibbur, prayer leader Found in books: Levine (2005) 475 | 2.123. They think that oil is a defilement; and if anyone of them be anointed without his own approbation, it is wiped off his body; for they think to be sweaty is a good thing, as they do also to be clothed in white garments. They also have stewards appointed to take care of their common affairs, who every one of them have no separate business for any, but what is for the use of them all. |
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15. Mishnah, Megillah, 3.5, 4.3, 4.5, 4.8-4.9 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •sheliah tzibbur, prayer leader Found in books: Levine (2005) 475, 526, 555, 556| 3.5. "בְּפֶסַח קוֹרִין בְּפָרָשַׁת מוֹעֲדוֹת שֶׁל תּוֹרַת כֹּהֲנִים (ויקרא כב). בַּעֲצֶרֶת, שִׁבְעָה שָׁבֻעוֹת (דברים טז). בְּרֹאשׁ הַשָּׁנָה, בַּחֹדֶשׁ הַשְּׁבִיעִי בְּאֶחָד לַחֹדֶשׁ (ויקרא כג). בְּיוֹם הַכִּפּוּרִים, אַחֲרֵי מוֹת (שם טז). בְּיוֹם טוֹב הָרִאשׁוֹן שֶׁל חָג קוֹרִין בְּפָרָשַׁת מוֹעֲדוֹת שֶׁבְּתוֹרַת כֹּהֲנִים (ויקרא כג), וּבִשְׁאָר כָּל יְמוֹת הֶחָג בְּקָרְבְּנוֹת הֶחָג (במדבר כט): \n", 4.3. "אֵין פּוֹרְסִין אֶת שְׁמַע, וְאֵין עוֹבְרִין לִפְנֵי הַתֵּבָה, וְאֵין נוֹשְׂאִין אֶת כַּפֵּיהֶם, וְאֵין קוֹרִין בַּתּוֹרָה, וְאֵין מַפְטִירִין בַּנָּבִיא, וְאֵין עוֹשִׂין מַעֲמָד וּמוֹשָׁב, וְאֵין אוֹמְרִים בִּרְכַּת אֲבֵלִים וְתַנְחוּמֵי אֲבֵלִים וּבִרְכַּת חֲתָנִים, וְאֵין מְזַמְּנִין בַּשֵּׁם, פָּחוֹת מֵעֲשָׂרָה. וּבַקַּרְקָעוֹת, תִּשְׁעָה וְכֹהֵן. וְאָדָם, כַּיּוֹצֵא בָּהֶן:", 4.5. "הַמַּפְטִיר בַּנָּבִיא, הוּא פּוֹרֵס עַל שְׁמַע, וְהוּא עוֹבֵר לִפְנֵי הַתֵּבָה, וְהוּא נוֹשֵׂא אֶת כַּפָּיו. וְאִם הָיָה קָטָן, אָבִיו אוֹ רַבּוֹ עוֹבְרִין עַל יָדוֹ:", 4.8. "הָאוֹמֵר אֵינִי עוֹבֵר לִפְנֵי הַתֵּבָה בִצְבוּעִין, אַף בִּלְבָנִים לֹא יַעֲבֹר. בְּסַנְדָּל אֵינִי עוֹבֵר, אַף יָחֵף לֹא יַעֲבֹר. הָעוֹשֶׂה תְפִלָּתוֹ עֲגֻלָּה, סַכָּנָה וְאֵין בָּהּ מִצְוָה. נְתָנָהּ עַל מִצְחוֹ אוֹ עַל פַּס יָדוֹ, הֲרֵי זוֹ דֶּרֶךְ הַמִּינוּת. צִפָּן זָהָב, וּנְתָנָהּ עַל בֵּית אֻנְקְלִי שֶׁלּוֹ, הֲרֵי זוֹ דֶּרֶךְ הַחִיצוֹנִים:", 4.9. "הָאוֹמֵר יְבָרְכוּךָ טוֹבִים, הֲרֵי זוֹ דֶּרֶךְ הַמִּינוּת. עַל קַן צִפּוֹר יַגִּיעוּ רַחֲמֶיךָ, וְעַל טוֹב יִזָּכֵר שְׁמֶךָ, מוֹדִים מוֹדִים, מְשַׁתְּקִין אוֹתוֹ. הַמְכַנֶּה בָעֲרָיוֹת, מְשַׁתְּקִין אוֹתוֹ. הָאוֹמֵר, וּמִזַּרְעֲךָ לֹא תִתֵּן לְהַעֲבִיר לַמֹּלֶךְ (ויקרא יח), וּמִזַרְעָךְ לֹא תִתֵּן לְאַעְבָּרָא בְּאַרְמָיוּתָא, מְשַׁתְּקִין אוֹתוֹ בִנְזִיפָה:", | 3.5. "On Pesah we read from the portion of the festivals in Leviticus (Torat Kohanim) (Leviticus 23:4). On Shavuot, “Seven weeks” (Deuteronomy 16:9). On Rosh Hashanah “On the seventh day on the first of the month” (Leviticus 23:2. On Yom Hakippurim, “After the death” (Leviticus. On the first day of the Festival [of Sukkot] they read from the portion of the festivals in Leviticus, and on the other days of the Festival [of Sukkot] the [sections] on the offerings of the Festival.", 4.3. "They do not recite the Shema responsively, And they do not pass before the ark; And the [the priests] do not lift up their hands; And they do not read the Torah [publicly]; And they do not conclude with a haftarah from the prophets; And they do not make stops [at funeral] processions; And they do not say the blessing for mourners, or the comfort of mourners, or the blessing of bridegrooms; And they do not mention God’s name in the invitation [to say Birkat Hamazon]; Except in the presence of ten. [For redeeming sanctified] land nine and a priest [are sufficient], and similarly with human beings.", 4.5. "The one who concludes with the haftarah also leads the responsive reading of the Shema and he passes before the ark and he lifts up his hands. If he is a child, his father or his teacher passes before the ark in his place.", 4.8. "If one says, “I will not pass before the ark in colored clothes,” even in white clothes he may not pass before it. [If one says], “I will not pass before it in shoes,” even barefoot he may not pass before it. One who makes his tefillin [for the head] round, it is dangerous and has no religious value. If he put them on his forehead or on the palm of his hand, behold this is the way of heresy. If he overlaid them with gold or put [the one for the hand] on his sleeve, behold this is the manner of the outsiders.", 4.9. "If one says “May the good bless you,” this is the way of heresy. [If one says], “May Your mercy reach the nest of a bird,” “May Your name be mentioned for the good,” “We give thanks, we give thanks,” they silence him. One who uses euphemisms in the portion dealing with forbidden marriages, he is silenced. If he says, [instead of] “And you shall not give any of your seed to be passed to Moloch,” (Leviticus 18:21) “You shall not give [your seed] to pass to a Gentile woman,” he silenced with a rebuke.", |
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16. Mishnah, Menachot, 13.11 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •sheliah tzibbur, prayer leader Found in books: Levine (2005) 545| 13.11. "נֶאֱמַר בְּעוֹלַת הַבְּהֵמָה אִשֵּׁה רֵיחַ נִיחֹחַ (ויקרא א), וּבְעוֹלַת הָעוֹף אִשֵּׁה רֵיחַ נִיחֹחַ (שם), וּבַמִּנְחָה אִשֵּׁה רֵיחַ נִיחֹחַ (שם ב), לְלַמֵּד, שֶׁאֶחָד הַמַּרְבֶּה וְאֶחָד הַמַּמְעִיט, וּבִלְבַד שֶׁיְּכַוֵּן אָדָם אֶת דַּעְתּוֹ לַשָּׁמָיִם: \n", | 13.11. "It is said of the olah of cattle, “An offering made by fire of pleasing odor” (Leviticus 1:9); and of the olah of birds, “An offering made by fire of pleasing odor (vs. 17); and of the minhah, “An offering made by fire of pleasing odor” (Leviticus 2:2): to teach you that it is the same whether one offers much or little, so long as one directs one’s heart to heaven. Congratulations! We have finished Tractate Menahot! It is a tradition at this point to thank God for helping us finish learning the tractate and to commit ourselves to going back and relearning it, so that we may not forget it and so that its lessons will stay with us for all of our lives. It is no accident that the last mishnah of the tractate finishes with the message that we learned today. After having learned 14 chapters of Zevahim and 13 chapters of Menahot, there is a grave danger that one could learn that all God cares about, and all that is important in Judaism, is bringing the proper sacrifice in the proper manner. Our mishnah teaches that the important issue is the proper intent, that one’s intent in sacrifice should be to worship God. This is not to deny that that the minutiae of rules are extremely important, both in the eyes of the rabbis and surely in the eyes of the priests who served in the Temple while it still stood. Rather, what today’s mishnah seems to say is that the rules are an outer manifestation of the inner kavannah, intent, of the worshipper. Without following the rules, there is no way to bring that intent into the world. But without the intent, the rules are just empty exercises devoid of meaning. I believe that this is a message that is as true of Judaism today as it was in Temple times. Mishnah Menahot has probably been a great challenge for many of you; I know it was for me. So please accept an extra congratulations on completing it. Tomorrow we begin Hullin, the one tractate in all of Seder Kodashim that does not deal with sacrifices or the Temple.", |
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17. Mishnah, Rosh Hashanah, 4.1, 4.3, 4.7, 4.9 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •sheliah tzibbur, prayer leader Found in books: Levine (2005) 545, 554| 4.1. "יוֹם טוֹב שֶׁל רֹאשׁ הַשָּׁנָה שֶׁחָל לִהְיוֹת בְּשַׁבָּת, בַּמִּקְדָּשׁ הָיוּ תוֹקְעִים, אֲבָל לֹא בַמְּדִינָה. מְשֶּׁחָרַב בֵּית הַמִּקְדָּשׁ, הִתְקִין רַבָּן יוֹחָנָן בֶּן זַכַּאי, שֶׁיְּהוּ תּוֹקְעִין בְּכָל מָקוֹם שֶׁיֶּשׁ בּוֹ בֵית דִּין. אָמַר רַבִּי אֶלְעָזָר, לֹא הִתְקִין רַבָּן יוֹחָנָן בֶּן זַכַּאי אֶלָּא בְיַבְנֶה בִּלְבָד. אָמְרוּ לוֹ, אֶחָד יַבְנֶה וְאֶחָד כָּל מָקוֹם שֶׁיֶּשׁ בּוֹ בֵית דִּין: \n", 4.3. "בָּרִאשׁוֹנָה הָיָה הַלּוּלָב נִטָּל בַּמִּקְדָּשׁ שִׁבְעָה, וּבַמְּדִינָה יוֹם אֶחָד. מִשֶּׁחָרַב בֵּית הַמִּקְדָּשׁ, הִתְקִין רַבָּן יוֹחָנָן בֶּן זַכַּאי שֶׁיְהֵא לוּלָב נִטָּל בַּמְּדִינָה שִׁבְעָה זֵכֶר לַמִּקְדָּשׁ, וְשֶׁיְּהֵא יוֹם הָנֵף כֻּלּוֹ אָסוּר: \n", 4.7. "הָעוֹבֵר לִפְנֵי הַתֵּבָה בְּיוֹם טוֹב שֶׁל רֹאשׁ הַשָּׁנָה, הַשֵּׁנִי מַתְקִיעַ. וּבִשְׁעַת הַהַלֵּל, רִאשׁוֹן מַקְרֵא אֶת הַהַלֵּל: \n", 4.9. "סֵדֶר תְּקִיעוֹת, שָׁלשׁ, שֶׁל שָׁלשׁ שָׁלשׁ. שִׁעוּר תְּקִיעָה כְּשָׁלשׁ תְּרוּעוֹת. שִׁעוּר תְּרוּעָה כְּשָׁלשׁ יְבָבוֹת. תָּקַע בָּרִאשׁוֹנָה, וּמָשַׁךְ בַּשְּׁנִיָּה כִשְׁתַּיִם, אֵין בְּיָדוֹ אֶלָּא אֶחָת. מִי שֶׁבֵּרַךְ וְאַחַר כָּךְ נִתְמַנָּה לוֹ שׁוֹפָר, תּוֹקֵעַ וּמֵרִיעַ וְתוֹקֵעַ שָׁלשׁ פְּעָמִים. כְּשֵׁם שֶׁשְּׁלִיחַ צִבּוּר חַיָּב, כָּךְ כָּל יָחִיד וְיָחִיד חַיָּב. רַבָּן גַּמְלִיאֵל אוֹמֵר, שְׁלִיחַ צִבּוּר מוֹצִיא אֶת הָרַבִּים יְדֵי חוֹבָתָן: \n", | 4.1. "If Yom Tov of Rosh Hashanah fell on Shabbat, they would blow the shofar in the Temple but not in the country. After the destruction of the Temple, Rabban Yoha ben Zakai decreed that it should be blown [on Shabbat] in every place where there was a court. Rabbi Eliezer said: Rabban Yoha ben Zakai decreed for Yavneh only. They said to him: both Yavneh and any place where there is a court.", 4.3. "In earlier times the lulav was taken for seven days in the Temple, and in the provinces for one day only. When the temple was destroyed, Rabbi Yoha ben Zakkai decreed that the lulav should be taken in the provinces for seven days in memory of the Temple, [He also decreed] that on the whole of the day of waving it be forbidden [to eat the new produce].", 4.7. "The one who passes before the ark on the festival of Rosh Hashanah: the second one blows the shofar. On days when Hallel is said, the first one recites the Hallel.", 4.9. "The order of the blasts: three sets of three each. The length of a teki’ah is equal to three teru'ahs, and the length of a teru'ah is equal to three yevavot. If one prolonged the first teki'ah so that it went directly into the second, it counts only as one. One who has blessed [recited the Amidah] and then a shofar is given to him, he sounds a teki'ah teru'ah teki'ah three times. Just as the shaliah tzibbur is obligated, so every single individual is obligated. Rabban Gamaliel says: the shaliah tzibbur (communal prayer leader) causes the whole congregation to fulfill their obligation.", |
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18. Mishnah, Sotah, 7.8 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •sheliah tzibbur, prayer leader Found in books: Levine (2005) 376| 7.8. "פָּרָשַׁת הַמֶּלֶךְ כֵּיצַד. מוֹצָאֵי יוֹם טוֹב הָרִאשׁוֹן שֶׁל חָג, בַּשְּׁמִינִי בְּמוֹצָאֵי שְׁבִיעִית, עוֹשִׂין לוֹ בִימָה שֶׁל עֵץ בָּעֲזָרָה, וְהוּא יוֹשֵׁב עָלֶיהָ, שֶׁנֶּאֱמַר (דברים לא) מִקֵּץ שֶׁבַע שָׁנִים בְּמֹעֵד וְגוֹ'. חַזַּן הַכְּנֶסֶת נוֹטֵל סֵפֶר תּוֹרָה וְנוֹתְנָהּ לְרֹאשׁ הַכְּנֶסֶת, וְרֹאשׁ הַכְּנֶסֶת נוֹתְנָהּ לַסְּגָן, וְהַסְּגָן נוֹתְנָהּ לְכֹהֵן גָּדוֹל, וְכֹהֵן גָּדוֹל נוֹתְנָהּ לַמֶּלֶךְ, וְהַמֶּלֶךְ עוֹמֵד וּמְקַבֵּל וְקוֹרֵא יוֹשֵׁב. אַגְרִיפָּס הַמֶּלֶךְ עָמַד וְקִבֵּל וְקָרָא עוֹמֵד, וְשִׁבְּחוּהוּ חֲכָמִים. וּכְשֶׁהִגִּיעַ (שם יז) לְלֹא תוּכַל לָתֵת עָלֶיךָ אִישׁ נָכְרִי, זָלְגוּ עֵינָיו דְּמָעוֹת. אָמְרוּ לוֹ, אַל תִּתְיָרֵא אַגְרִיפָּס, אָחִינוּ אָתָּה, אָחִינוּ אָתָּה, אָחִינוּ אָתָּה. וְקוֹרֵא מִתְּחִלַּת אֵלֶּה הַדְּבָרִים (דברים א׳:א׳) עַד שְׁמַע, וּשְׁמַע (שם ו), וְהָיָה אִם שָׁמֹעַ (שם יא), עַשֵּׂר תְּעַשֵּׂר (שם יד), כִּי תְכַלֶּה לַעְשֵׂר (שם כו), וּפָרָשַׁת הַמֶּלֶךְ (שם יז), וּבְרָכוֹת וּקְלָלוֹת (שם כח), עַד שֶׁגּוֹמֵר כָּל הַפָּרָשָׁה. בְּרָכוֹת שֶׁכֹּהֵן גָּדוֹל מְבָרֵךְ אוֹתָן, הַמֶּלֶךְ מְבָרֵךְ אוֹתָן, אֶלָּא שֶׁנּוֹתֵן שֶׁל רְגָלִים תַּחַת מְחִילַת הֶעָוֹן: \n", | 7.8. "How was the procedure in connection with the portion read by the king?At the conclusion of the first day of the festival (Sukkot) in the eighth [year], at the end of the seventh year, they erect a wooden platform in the Temple court, and he sits upon it, as it is said, “At the end of seven years, in the set time” etc (Deuteronomy 31:10). The synagogue attendant takes a Torah scroll and hands it to the head of the synagogue, the head of the synagogue hands it to the deputy and he hands it to the high priest, and the high priest hands it to the king and the king stands and receives it, but reads it while sitting. King Agrippa stood and received it and read standing, and the sages praised him. When he reached, “You shall not place a foreigner over you” (ibid 17:15) his eyes ran with tears. They said to him, “Fear not, Agrippas, you are our brother, you are our brother!” [The king] reads from the beginning of “These are the words” (ibid 1:1) until the Shema ((ibid 6:4-9), and the Shema, and “It will come to pass if you hear” (ibid 11:13-21 the second part of the Shema), and “You shall surely tithe” (ibid 14:22-29), and “When you have finished tithing” (ibid 26:12-15) and the portion of the king (ibid 17:14-20) and the blessings and curses (ibid, until he finishes all the section. The blessings that the high priest recites, the king recites, except that he substitutes one for the festivals instead of one for the pardon of sin.", |
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19. Mishnah, Sukkah, 3.12 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •sheliah tzibbur, prayer leader Found in books: Levine (2005) 554| 3.12. "בָּרִאשׁוֹנָה הָיָה לוּלָב נִטָּל בַּמִּקְדָּשׁ שִׁבְעָה, וּבַמְּדִינָה יוֹם אֶחָד. מִשֶּׁחָרַב בֵּית הַמִּקְדָּשׁ, הִתְקִין רַבָּן יוֹחָנָן בֶּן זַכַּאי שֶׁיְּהֵא לוּלָב נִטָּל בַּמְּדִינָה שִׁבְעָה, זֵכֶר לַמִּקְדָשׁ. וְשֶׁיְּהֵא יוֹם הָנֵף כֻּלּוֹ אָסוּר: \n", | 3.12. "In earlier times the lulav was taken for seven days in the Temple, and in the provinces for one day only. When the temple was destroyed, Rabbi Yoha ben Zakkai decreed that the lulav should be taken in the provinces for seven days in memory of the Temple, [He also decreed] that on the whole of the day of waving it be forbidden [to eat the new produce].", |
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20. Mishnah, Taanit, 4.1, 4.4 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •sheliah tzibbur, prayer leader Found in books: Levine (2005) 526, 554| 4.1. "בִּשְׁלשָׁה פְרָקִים בַּשָּׁנָה כֹּהֲנִים נוֹשְׂאִין אֶת כַּפֵּיהֶן אַרְבַּע פְּעָמִים בַּיּוֹם, בַּשַּׁחֲרִית, בַּמּוּסָף וּבַמִּנְחָה וּבִנְעִילַת שְׁעָרִים, בַּתַּעֲנִיּוֹת וּבַמַּעֲמָדוֹת וּבְיוֹם הַכִּפּוּרִים: \n", 4.4. "כָּל יוֹם שֶׁיֶּשׁ בּוֹ הַלֵּל, אֵין בּוֹ מַעֲמָד בַּשַּׁחֲרִית. קָרְבַּן מוּסָף, אֵין בּוֹ בַנְּעִילָה. קָרְבַּן עֵצִים, אֵין בּוֹ בַמִּנְחָה, דִּבְרֵי רַבִּי עֲקִיבָא. אָמַר לוֹ בֶן עַזַּאי, כָּךְ הָיָה רַבִּי יְהוֹשֻׁעַ שׁוֹנֶה, קָרְבַּן מוּסָף, אֵין בּוֹ בַמִּנְחָה. קָרְבַּן עֵצִים, אֵין בּוֹ בַנְּעִילָה. חָזַר רַבִּי עֲקִיבָא לִהְיוֹת שׁוֹנֶה כְבֶן עַזַּאי: \n", | 4.1. "On three occasions during the year, on fast days, on ma’amadot, and on Yom Kippur the priests lift up their hands to bless [the people] four times during the day--at Shaharit, at Mussaf, at Minhah and at Neilah.", 4.4. "On any day when there is Hallel there was no maamad at Shaharit; [On the day when] there is a Musaf-offering, there was no [maamad] at Ne'ilah. [On the day of] the wood-offering, there was no [maamad] at Minhah, the words of Rabbi Akiva. Ben Azzai said to him: Thus did Rabbi Joshua learn: [On the day when] there is a Musaf-offering, there was no [maamad] at Minhah; [On the day of] the wood-offering, there was no [maamad] at Ne’ilah. Rabbi Akiva retracted and learned like Ben Azzai.", |
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21. Mishnah, Tamid, 1.2, 2.1, 5.1 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •sheliah tzibbur, prayer leader Found in books: Levine (2005) 526| 1.2. "מִי שֶׁהוּא רוֹצֶה לִתְרֹם אֶת הַמִּזְבֵּחַ, מַשְׁכִּים וְטוֹבֵל עַד שֶׁלֹּא יָבֹא הַמְמֻנֶּה. וְכִי בְאֵיזוֹ שָׁעָה הַמְמֻנֶּה בָא. לֹא כָל הָעִתִּים שָׁווֹת, פְּעָמִים שֶׁהוּא בָא מִקְרִיאַת הַגֶּבֶר, אוֹ סָמוּךְ לוֹ מִלְּפָנָיו אוֹ מִלְּאַחֲרָיו. הַמְמֻנֶּה בָא וְדוֹפֵק עֲלֵיהֶם, וְהֵם פָּתְחוּ לוֹ. אָמַר לָהֶן, מִי שֶׁטָּבַל יָבֹא וְיָפִיס. הֵפִיסוּ, זָכָה מִי שֶׁזָּכָה: \n", 2.1. "רָאוּהוּ אֶחָיו שֶׁיָּרַד, וְהֵם רָצוּ וּבָאוּ. מִהֲרוּ וְקִדְּשׁוּ יְדֵיהֶן וְרַגְלֵיהֶן מִן הַכִּיּוֹר, נָטְלוּ אֶת הַמַּגְרֵפוֹת וְאֶת הַצִּנּוֹרוֹת וְעָלוּ לְרֹאשׁ הַמִּזְבֵּחַ. הָאֵבָרִין וְהַפְּדָרִין שֶׁלֹּא נִתְאַכְּלוּ מִבָּעֶרֶב, סוֹנְקִין אוֹתָם לִצְדָדֵי הַמִּזְבֵּחַ. אִם אֵין הַצְּדָדִין מַחֲזִיקִין, סוֹדְרִין אוֹתָם בַּסּוֹבֵב עַל הַכָּבֶשׁ: \n", 5.1. "אָמַר לָהֶם הַמְמֻנֶּה, בָּרְכוּ בְרָכָה אֶחַת, וְהֵן בֵּרְכוּ. קָרְאוּ עֲשֶׂרֶת הַדְּבָרִים, שְׁמַע, וְהָיָה אִם שָׁמֹעַ, וַיֹּאמֶר. בֵּרְכוּ אֶת הָעָם שָׁלשׁ בְּרָכוֹת, אֱמֶת וְיַצִּיב, וַעֲבוֹדָה, וּבִרְכַּת כֹּהֲנִים. וּבְשַׁבָּת מוֹסִיפִין בְּרָכָה אַחַת לַמִּשְׁמָר הַיּוֹצֵא: \n", | 1.2. "Anyone who desired to remove the ashes from the altar used to rise early and bathe before the superintendent came. At what time did the superintendent come? He did not always come at the same time; sometimes he came just at cock-crow, sometimes a little before or a little after. The superintendent would come and knock and they would open for him, and he would say to them, let all who have bathed come and draw lots. So they drew lots, and whoever was successful.", 2.1. "When his fellow priests saw that he had descended, they came running and hastened to wash their hands and feet in the laver. They then took the shovels and the forks and went up to the top of the altar. The limbs and pieces of fat that had not been consumed since the evening they pushed to the sides of the altar. If there was not room on the sides they arranged them on the surround or on the ascent.", 5.1. "The superintendent said to them: Bless one blessing! And they blessed. They then read the Ten Commandments, the Shema, the “And it will be if you hearken” (the second paragraph of Shema) and Vayomer (the third paragraph of Shema), and they blessed the people with three blessings: Emet veYatziv, and Avodah, and the priestly benediction. On Shabbat they added a blessing to be said by the watch which was leaving.", |
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22. New Testament, Matthew, 6.6 (1st cent. CE - 1st cent. CE) Tagged with subjects: •sheliah tzibbur, prayer leader Found in books: Levine (2005) 545| 6.6. σὺ δὲ ὅταν προσεύχῃ, εἴσελθε εἰς τὸ ταμεῖόν σου καὶ κλείσας τὴν θύραν σου πρόσευξαι τῷ πατρί σου τῷ ἐν τῷ κρυπτῷ· καὶ ὁ πατήρ σου ὁ βλέπων ἐν τῷ κρυπτῷ ἀποδώσει σοι. | 6.6. But you, when you pray, enter into your inner chamber, and having shut your door, pray to your Father who is in secret, and your Father who sees in secret will reward you openly. |
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23. Mishnah, Eruvin, 3.7-3.9 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •sheliah tzibbur, prayer leader Found in books: Levine (2005) 555| 3.7. "רַבִּי יְהוּדָה אוֹמֵר, רֹאשׁ הַשָּׁנָה, שֶׁהָיָה יָרֵא שֶׁמָּא תִּתְעַבֵּר, מְעָרֵב אָדָם שְׁנֵי עֵרוּבִין וְאוֹמֵר, עֵרוּבִי בָרִאשׁוֹן לַמִּזְרָח וּבַשֵּׁנִי לַמַּעֲרָב, בָּרִאשׁוֹן לַמַּעֲרָב וּבַשֵּׁנִי לַמִּזְרָח. עֵרוּבִי בָּרִאשׁוֹן, וּבַשֵּׁנִי כִּבְנֵי עִירִי. עֵרוּבִי בַּשֵּׁנִי, וּבָרִאשׁוֹן כִּבְנֵי עִירִי. וְלֹא הוֹדוּ לוֹ חֲכָמִים: \n", 3.8. "וְעוֹד אָמַר רַבִּי יְהוּדָה, מַתְנֶה אָדָם עַל הַכַּלְכָּלָה בְּיוֹם טוֹב רִאשׁוֹן וְאוֹכְלָהּ בַּשֵּׁנִי. וְכֵן בֵּיצָה שֶׁנּוֹלְדָה בָרִאשׁוֹן, תֵּאָכֵל בַּשֵּׁנִי. וְלֹא הוֹדוּ לוֹ חֲכָמִים: \n", 3.9. "רַבִּי דוֹסָא בֶן הַרְכִּינָס אוֹמֵר, הָעוֹבֵר לִפְנֵי הַתֵּבָה בְּיוֹם טוֹב שֶׁל רֹאשׁ הַשָּׁנָה אוֹמֵר, הַחֲלִיצֵנוּ ה' אֱלֹהֵינוּ אֶת יוֹם רֹאשׁ חֹדֶשׁ הַזֶּה, אִם הַיּוֹם, אִם לְמָחָר. וּלְמָחָר הוּא אוֹמֵר, אִם הַיּוֹם, אִם אֶמֶשׁ. וְלֹא הוֹדוּ לוֹ חֲכָמִים: \n", | 3.7. "Rabbi Judah says: [if on the eve of the] New Year a man was afraid that [the preceding month of Elul] might be intercalated, he may prepare two eruvs and make this declaration: “My eruv for the first day is that to the east and the one for the second day is that to the west”; “the one for the first day is that to the west and the one for the second day is that to the east”; “my eruv is for the first day, and for the second I shall be as the people of my town”; “my eruv is for the second day, and for the first I shall be as the people of my town.” But the sages did not agree with him.", 3.8. "Rabbi Judah further said: a man may stipulate concerning a basket [of produce] on the first festival day [of Rosh Hashanah] and may then eat it on the second day, And so also if an egg was laid on the first [festival] day it may be eaten on the second. But the sages did not agree with him.", 3.9. "Rabbi Dosa ben Harkinas says: the person who goes in front of the ark on [the first day of] of Rosh Hashanah says: “Strengthen us, o Lord our God, on this first day of the month, whether it be today or tomorrow”; and on the following day he says: ‘[Strengthen us...] whether it be today or yesterday.” But the sages did not agree with him.", |
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24. Mishnah, Berachot, 4.7, 5.3 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •sheliah tzibbur, prayer leader Found in books: Levine (2005) 475, 545| 4.7. "רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה אוֹמֵר, אֵין תְּפִלַּת הַמּוּסָפִין אֶלָּא בְּחֶבֶר עִיר. וַחֲכָמִים אוֹמְרִים, בְּחֶבֶר עִיר וְשֶׁלֹּא בְחֶבֶר עִיר. רַבִּי יְהוּדָה אוֹמֵר מִשְּׁמוֹ, כָּל מָקוֹם שֶׁיֵּשׁ חֶבֶר עִיר, הַיָּחִיד פָּטוּר מִתְּפִלַּת הַמּוּסָפִין:", 5.3. "הָאוֹמֵר עַל קַן צִפּוֹר יַגִּיעוּ רַחֲמֶיךָ, וְעַל טוֹב יִזָּכֵר שְׁמֶךָ, מוֹדִים מוֹדִים, מְשַׁתְּקִין אוֹתוֹ. הָעוֹבֵר לִפְנֵי הַתֵּיבָה וְטָעָה, יַעֲבֹר אַחֵר תַּחְתָּיו, וְלֹא יְהֵא סָרְבָן בְּאוֹתָהּ שָׁעָה. מִנַּיִן הוּא מַתְחִיל, מִתְּחִלַּת הַבְּרָכָה שֶׁטָּעָה בָהּ: \n", | 4.7. "Rabbi Elazar ben Azaryah says: The musaf prayer is said only with the local congregation. The sages say: whether with or with out the congregation. Rabbi Judah said in his name: wherever there is a congregation, an individual is exempt from saying the musaf prayer.", 5.3. "The one who says, “On a bird’s nest may Your mercy be extended,” [or] “For good may Your name be blessed” or “We give thanks, we give thanks,” they silence him. One who was passing before the ark and made a mistake, another should pass in his place, and he should not be as one who refuses at that moment. Where does he begin? At the beginning of the blessing in which the other made a mistake.", |
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| 25. Tosefta, Bava Metzia, 11.23 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •sheliah tzibbur, prayer leader Found in books: Levine (2005) 384 |
26. Tosefta, Berachot, 1.5, 2.1, 3.5-3.6 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •sheliah tzibbur, prayer leader Found in books: Levine (2005) 553, 556| 1.5. "החתנים וכל העוסקין במצות פטורין מק\"ש ומן התפלה ומן התפילין שנאמר (דברים ו) בשבתך בביתך פרט לחתנים ובלכתך בדרך פרט לעסוקין במצות.", 2.1. "הקורא את שמע צריך להזכיר יציאת מצרים באמת ויציב רבי אומר צריך להזכיר בה מלכות אחרים אומרים צריך להזכיר בה מכת בכורות וקריעת ים סוף.", 2.1. "קברו את המת ועמדו בשורה שורה הרואה את הפנימית פטורה ושאינה רואה את הפנימית חייבת רבי יהודה אומר אם אין שם אלא שורה אחת העומדים שם לשם כבוד חייבין לשם אבל פטורין ירדו להספד הרואין את הפנימית פטורין וי\"א ושניים להם ושאין רואין את הפנימית חייבין הסופד וכל העוסקים בהספד מפסיקין לקריאת שמע ואין מפסיקין לתפלה מעשה שהפסיקו רבותינו לקריאת שמע ולתפלה.", 3.5. "בן עזאי אומר כל שלקה בגופו מפני חכמתו סימן יפה לו כל שלקה בחכמתו מפני גופו סימן רע לו הוא היה אומר כל שנטרפה דעתו מפני חכמתו סימן יפה לו וכל שנטרפה חכמתו מפני דעתו סימן רע לו.", 3.6. "המתפלל צריך שיכוין את לבו אבא שאול אומר סימן לדבר (תהילים י) תכין לבם תקשיב אזנך.", | |
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27. Tosefta, Megillah, 3.6, 3.21 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •sheliah tzibbur, prayer leader Found in books: Levine (2005) 237, 555| 3.6. "בית הכנסת שאין להם מי שיקרא אלא אחד עומד וקורא ויושב אפילו שבעה פעמים בית הכנסת של לעוזות אם יש להם מי שיקרא עברית פותחין עברית וחותמין אם [אין להם מי שיקרא אלא אחד אין קורא אלא אחד].", 3.21. "כתב הנכתב ליחיד מכנין אותה לרבים לרבים אין מכנין אותה ליחיד רבי יהודה אומר המתרגם פסוק כצורתו הרי זה בדאי והמוסיף הרי זה מגדף. תורגמן העומד לפני חכם אינו רשאי לא לפחות ולא להוסיף ולא לשנות אלא אם כן יהיה אביו או רבו. ", | |
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28. Tosefta, Pesahim, 10.6-10.8 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •sheliah tzibbur, prayer leader Found in books: Levine (2005) 554| 10.6. "ר\"א אומר חוטפין מצה לתינוקות בשביל שלא יישנו ר' יהודה אומר משמו אפילו לא אכל אלא פרפרת אחת אפילו לא טבל אלא חזרת אחת חוטפין מצה לתנוקות בשביל שלא יישנו עד היכן הוא אומר ב\"ש אומרים עד אם הבנים שמחה [וב\"ה] אומר עד חלמיש למעינו מים וחותם בגאולה אמרו ב\"ש וב\"ה [וכי] כבר יצאו [שמזכירין] יציאת מצרים אמרו להם ב\"ה אפילו הוא ממתין עד קרית הגבר הרי אלו לא יצאו עד שש שעות ביום היאך אומר את הגאולה ועדיין לא נגאלו.", 10.7. "[המצה החזרת והחרוסת] אע\"פ שאין חרוסת מצוה ר' אליעזר בר' צדוק אומר מצוה במקדש מביאין לפניו גופו של של פסח [מעשה ואמר להם ר\"א ב\"ר לתגרי לוד בואו וטלו לכם תבלי מצוה].", 10.8. "אין מפטירין אחר הפסח [אפיקומן] כגון [אגוזים] תמרים [וקליות] חייב אדם [לעסוק בהלכות הפסח] כל הלילה אפילו בינו לבין בנו אפילו בינו לבין עצמו אפילו בינו לבין תלמידו מעשה ברבן גמליאל וזקנים שהיו מסובין בבית ביתוס בן זונין בלוד והיו [עסוקין בהלכות הפסח] כל הלילה עד קרות הגבר הגביהו מלפניהם ונועדו והלכו [להן] לבית המדרש איזו היא ברכת הפסח ברוך אשר קדשנו במצותיו וצונו לאכול הפסח איזו ברכת הזבח ברוך אשר קדשנו במצותיו וצונו לאכול הזבח.", | 10.6. "Rabbi Eliezer says, \"We snatch the matzot for the small children so that they don't fall asleep.\" Rabbi Yehuda said in his name, \"Even if he only ate one entree, even if he only dipped one [piece of] lettuce, we snatch the matzot for the small children so that they don't fall asleep.\" Up until [which point in i Hallel /i - Psalms of thanksgiving recited joyously and communally on many festivals] should one recite [before the meal]? Beit Shammai says, \"Up to [the verse that ends with the phrase] 'A happy mother of children'\" (Psalms 113:9). Beit Hillel says, \"Up to [the verse that ends with the phrase] 'flint stone into a water-spring'\" (Psalms 114:8). And one should conclude [this section of i Hallel /i with [the blessing of] redemption. Beit Shammai, said to Beit Hillel, \"And did they already go out [of Egypt at this time] that we [already] mention the going out of Egypt?\" Beit Hillel said [back] to them, \"Even if he waits for the call of the rooster, behold, they didn't go out until six hours into the day; how is it that he says 'the redemption' [when] they have not yet been redeemed?\"", 10.8. "We may not eat an i afikoman /i [a dessert or other foods eaten after the meal] after [we are finished eating] the Pesach sacrifice; for example nuts, dates and roasted wheat. A man is obligated to be involved with the laws of Pesach the whole night, even if it [is only a discussion] between him and his son, even if it is between him and himself, even if it is between him and his student. It happened that Rabban Gamliel and the Elders were [once] reclining in the house of Beitos ben Zunin in Lud, and they were involved with the laws of Pesach the whole night until the call of the rooster. [Their students] raised the covering of the window from in front of them, and they [then] convened and went to the house of study. What is the blessing on the Pesach sacrifice? Blessed [...] who has sanctified us with His commandments and has commanded us on the eating of the Pesach sacrifice. What is the blessing on the [other] offerings? Blessed [...] who has sanctified us with His commandments and has commanded us on the eating of the offering.", |
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29. Tosefta, Rosh Hashanah, 2.11, 2.18 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •sheliah tzibbur, prayer leader Found in books: Levine (2005) 545, 555| 2.11. "פקדונות כזכרונות שנאמר (בראשית כ״א:א׳) וה' פקד את שרה וגו' [ואומר (שמות ג׳:ט״ז) פקד פקדתי אתכם וגו'] רבי יוסי אומר אומרן עם הזכרונות רבי יהודה אומר לא [היה אומרן] עמהן זכרון שיש [עמו] תרועה כגון (ויקרא כ״ג:כ״ד) זכרון תרועה מקרא קדש רבי יוסי אומר אומרן עם הזכרונות ועם השופרות רבי יהודה אומר לא היה אומרן אלא עם הזכרונות בלבד תרועה שאין עמה [זכרון] כגון (במדבר כ״ט:א׳) יום תרועה יהיה לכם ר' יוסי אומר עם השופרות רבי יהודה אומר לא היה אומרן [עמהם] מלכות שיש עמה [שופר כגון (תהילים צ״ח:ו׳) בחצוצרות וקול שופר וגו'] רבי יוסי אומר אומרה עם המלכיות ועם השופרות רבי יהודה אומר לא היה אומרה אלא עם השופרות בלבד (דברים ו׳:ד׳) שמע ישראל ה' אלהינו ה' אחד (דברים ד׳:ל״ט) וידעת היום והשבות אל לבבך כי ה' הוא האלהים וגו' רבי יוסי אומר אומרן עם [מלכיות] רבי יהודה אומר לא היה אומרן [עמהן מלכיות שאין עמה שופר כגון] (תהילים מ״ז:ז׳-ט׳) זמרו לאלהים זמרו וגו' כי מלך כל הארץ אלהים [זמרו משכיל מלך אלהים על גוים] רבי יוסי אומר [אומרן עם המלכיות] רבי יהודה אומר [לא היה אומרן] (תהילים כ״ד:ז׳) שאו שערים ראשיכם וגו' מי זה מלך הכבוד [וגו' שאו שערים ראשיכם מי הוא זה מלך הכבוד ה' צבאות] וגו' ר' יוסי אומר [כל אחד ואחד בפני עצמו רבי יהודה אומר אומרן כולן כאחד] זכרונות האמורות [בענין בקשה] רבי יוסי אומר אומרן כולן כאחד רבי יהודה אומר ראשונים בפני עצמן ושניים בפני עצמן. שופרות האמורות בענין גדעון ובענין יהושע ר' יוסי אומר אומרן כל אחד ואחד בפני עצמו רבי יהודה אומר האמורין בשעת מעשה לעצמן בשעת פקידה לעצמן.", | |
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30. Tosefta, Sotah, 6.2-6.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •sheliah tzibbur, prayer leader Found in books: Levine (2005) 554| 6.2. "דרש ר\"ע בשעה שעלו ישראל מן הים בקשו לומר שירה שרתה עליהן רוח הקודש ואמרו שירה כיצד אמרו שירה כגדול [שמקרא] את ההלל בבית הכנסת [ועונין] אחריו על כל ענין משה אמר (שמות ט״ו:ב׳) אשירה לה' [וישראל אמרו] אשירה לה' משה אמר עזי וזמרת יה [וישראל אמרו] אשירה לה' משה אמר ה' איש מלחמה וגו' [וישראל] אמרו אשירה לה' ר' אליעזר בנו של ר' יוסי הגלילי אומר כקטן שקורא את ההלל בבית [הסופר] ועונין אחריו על כל דבר ודבר משה אמר אשירה לה' וישראל אמרו אשירה לה' משה אמר עזי וזמרת יה וישראל אמרו עזי וזמרת יה משה אמר ה' איש מלחמה וגו' ר' נחמיה אומר [כבני אדם שקורין] שמע בבית הכנסת שנאמר אז ישיר משה וגו' שאין ת\"ל לאמר [ולמה נאמר] מלמד שהיה משה פותח בדבר [תחלה] וישראל עונין אחריו וגומרין עמו משה אמר אז ישיר וישראל אמרו אשירה לה' כי גאה גאה [וגו'] משה אמר עזי וזמרת יה וישראל אמרו זה אלי ואנוהו משה אמר ה' איש מלחמה וישראל אמרו ה' שמו ר' יוסי הגלילי אומר כיון שעלו ישראל מן הים וראו את אויביהם פגרים מתים ומוטלין על שפת הים אמרו כולם שירה עולל מוטל בין ברכי אמו כיון [שראו] את השכינה הגביה עולל צוארו ותינוק שמט פיו משדי אמו וענו כולם שירה ואמרו זה אלי ואנוהו ר' מאיר אומר מנין שאפילו עוברין [במעי אמותן] אמרו שירה שנאמר (תהילים ס״ח:כ״ז) במקהלות ברכו אלהים [ותינוק] שמט דד מפיו ואמר שירה שנא' (תהילים ח׳:ג׳) מפי עוללים ויונקים וגו' באותה שעה הציצו מלאכי השרת [קשרו] קטיגור לפני הקב\"ה בשעה שברא אדם הראשון ואמרו לפניו רבש\"ע (שם) מה אנוש כי תזכרנו וגו' ותחסרהו מעט מאלהים וגו' [תמשילהו במעשה ידיך צונה ואלפים וגו' צפור שמים וגו'] באותה שעה אמר [להם] הקב\"ה למלאכי השרת בואו וראו שירה שבני אומרין לפני אף הן כיון שראו אמרו שירה מה שירה אמרו (תהילים ח׳:ב׳) ה' אדונינו מה אדיר שמך בכל הארץ מפי עוללים ויונקים וגו' ה' אדונינו ר' שמעון בן מנסיא אומר לא נאמרה פרשה זו אלא על יצחק בן אברהם לענין עקידה.", 6.3. "אמר ר\"ש בן יוחאי ארבעה דברים היה ר\"ע דורש ודברי נראין מדבריו דרש ר\"ע (בראשית כ״א:ט׳) ותרא שרה את בן הגר המצרית אשר ילדה לאברהם מצחק אין צחוק האמור כאן אלא עבודת כוכבים שנא' (שמות לא) וישב העם לאכול ושתו ויקומו לצחק מלמד שהיתה אמנו שרה רואה את ישמעאל בונה במסין וצד חגבים ומעלה ומקטיר לעבודת כוכבים ר\"א בנו של ר' יוסי הגלילי אומר אין צחוק האמור כאן אלא גילוי עריות שנא' (בראשית ל״ט:י״ז) בא אלי העבד וגו' לצחק בי מלמד שהיתה [אמנו שרה] רואה את ישמעאל מכבש את [הגנות] ומענה את הנשים ר' ישמעאל אומר אין לשון צחוק אלא שפיכות דמים שנא' (שמואל ב ב׳:י״ד) ויאמר אבנר אל יואב יקומו נא הנערים וישחקו לפנינו [וגו'] ויקומו ויעברו במספר [וגו'] ויחזיקו איש בראש רעהו וחרבו בצד רעהו ויפלו יחדיו מלמד שהיתה אמנו שרה רואה את ישמעאל נוטל קשת וחצים ומזרק כלפי יצחק שנא' (משלי כ״ו:י״ט) כמתלהלה היורה זקים וגו' כן איש רמה [וגו'] ואני אומר חס ושלום שיהיה בביתו של [אותו] צדיק ההוא כך. אפשר [למי] שנא' עליו (בראשית י״ח:י״ט) כי ידעתיו למען אשר יצוה וגו' יהא בביתו עבודת כוכבים [וגילו] עריות ושפיכות דמים אלא אין צחוק האמור כאן אלא לענין ירושה שכשנולד אבינו יצחק לאברהם אבינו היו הכל שמחין ואומרין נולד בן לאברהם [נולד בן לאברהם] נוחל את העולם ונוטל שני חלקים והיה ישמעאל מצחק [בדעתו] ואומר אל תהי שוטים [אל תהי שוטים] אני בכור ואני נוטל שני חלקים שמתשובת הדבר אתה למד [שנאמר] (בראשית כ״א:י׳) כי לא יירש בן האמה וגו' ורואה אני את דברי מדברי ר\"ע.", | |
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31. Tosefta, Sukkah, 3.2, 4.6 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •sheliah tzibbur, prayer leader Found in books: Levine (2005) 376, 554| 3.2. "ערבה הלכה למשה מסיני אבא שאול אומר מן התורה שנאמר וערבי נחל [שתים ערבה ללולב וערבה למזבח] רבי אליעזר בן יעקב אומר כך היו אומרין ליה וליך המזבח ליה וליך המזבח י\"ח יום בשנה ולילה אחת קורין בהן] את ההלל ואלו הן שמונת ימי [חג ושמונת ימי חנוכה ויום טוב הראשון של פסח ולילו ויו\"ט של עצרת].", 4.6. "[כיצד] ג' להבטיל את העם מן המלאכה חזן הכנסת נוטל חצוצרת ועולה לראש הגג גבוה שבעיר [נטל לקרות] הסמוכין לעיר בטלין הסמוכין לתחום מתכנסין ובאין לתוך התחום ולא היו נכנסין מיד אלא ממתינין עד שיבואו כולן ויתכנסו כולן בבת אחת [מאימתי הוא נכנס משימלא לו חבית ויצלה לו דגה וידליק לו את הנר].", | 3.2. "The [beat of the willow] is a tradition from Moses at Sinai, and Abba Sha'ul deduced it from Scripture, as it is says, “Willows of the brook”, the plural denoting two, one for the lulav, and one for the altar. Rabbi Elieser ben Yacov said, Thus were they saying, \"To Him and to thee, O altar, to Him and to thee, O altar!\" Eighteen days and one night (in the year) the entire Hallel is repeated. These are: the eight days of sukkot, the eight days of Hanukkah, the first day of Passover, the night of the first day of Passover, and the first day of Shavuot.", 4.6. "Why did they blow three blasts? To make the people cease from work. The sexton took the trumpets, and went to the top of the highest roof in the city to summon those near the city to cease from work. Those near the limits of the city assembled themselves together and came to the schoolhouse. They did not come immediately the trumpets blew, but waited till all were gathered together, and then all came at once. When did they assemble? After one could fill a bottle of water, or fry a fish, or light his lamp. ", |
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| 32. Palestinian Talmud, Yoma, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan |
| 33. Palestinian Talmud, Peah, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan |
| 34. Palestinian Talmud, Maaser Sheni, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan |
| 35. Palestinian Talmud, Megillah, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan nan nan nan nan nan nan nan nan nan nan |
36. Anon., Genesis Rabba, 49.23, 54.4 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •sheliah tzibbur, prayer leader Found in books: Levine (2005) 353, 377| 54.4. וַיִּקַּח אַבְרָהָם צֹאן וּבָקָר וַיִּתֵּן לַאֲבִימֶלֶךְ, וַיֹּאמֶר אֲבִימֶלֶךְ אֶל אַבְרָהָם מָה הֵנָּה שֶׁבַע כְּבָשׂת (בראשית כא, כז כט), אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא אַתָּה נָתַתָּ שֶׁבַע כְּבָשׂוֹת בְּלִי רְצוֹנִי, חַיֶּיךָ שֶׁאֲנִי מַשְׁהֶה בְּשִׂמְחַת בָּנֶיךָ שִׁבְעָה דוֹרוֹת. אַתָּה נָתַתָּ לוֹ שֶׁבַע כְּבָשׂוֹת בְּלִי רְצוֹנִי, חַיֶּיךָ כְּנֶגֶד כֵּן הוֹרְגִים מִבָּנֶיךָ שִׁבְעָה צַדִּיקִים, וְאֵלּוּ הֵן: חָפְנִי, וּפִינְחָס, וְשִׁמְשׁוֹן, וְשָׁאוּל, וּשְׁלשֶׁת בָּנָיו. אַתָּה נָתַתָּ לוֹ שֶׁבַע כְּבָשׂוֹת בְּלִי רְצוֹנִי, כְּנֶגֶד כֵּן בָּנָיו מַחֲרִיבִין מִבָּנֶיךָ שִׁבְעָה מִשְׁכָּנוֹת, וְאֵלּוּ הֵן: אֹהֶל מוֹעֵד, וְגִלְגָּל, נוֹב, וְגִבְעוֹן, וְשִׁילֹה, וּבֵית עוֹלָמִים תְּרֵין. אַתָּה נָתַתָּ לוֹ שֶׁבַע כְּבָשׂוֹת בְּלִי רְצוֹנִי, כְּנֶגֶד כֵּן אֲרוֹנִי חוֹזֵר בִּשְׂדֵה פְלִשְׁתִּים שִׁבְעָה חֳדָשִׁים, הֲדָא הוּא דִכְתִיב (תהלים עח, סא): וַיִּתֵּן לַשְּׁבִי עֻזּוֹ, זֶה אֲרוֹן בְּרִית. וּכְתִיב (שמואל א ו, א): וַיְהִי אֲרוֹן ה' בִּשְׂדֵה פְלִשְׁתִּים שִׁבְעָה חֳדָשִׁים, (תהלים עח, סא): וְתִפְאַרְתּוֹ בְּיַד צָר, אֵלּוּ בִּגְדֵי כְּהֻנָּה, כְּמָה דְאַתְּ אָמַר (שמות כח, ב): וְעָשִׂיתָ בִגְדֵי קֹדֶשׁ לְאַהֲרֹן וגו' וּלְתִפְאָרֶת. רַבִּי יִרְמְיָה בְּשֵׁם רַבִּי שְׁמוּאֵל בַּר רַב יִצְחָק בְּשֵׁם רַבִּי אַבָּא לָמָּה לָקוּ אַנְשֵׁי בֵּית שֶׁמֶשׁ, עַל יְדֵי שֶׁהָיוּ מַלִּיזִין בָּאָרוֹן, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא אִלּוּ תַּרְנְגָלְתּוֹ שֶׁל אֶחָד מֵהֶם אָבְדָה הָיָה מְחַזֵּר עָלֶיהָ כַּמָּה פְּתָחִים לַהֲבִיאָהּ וַאֲרוֹנִי בִּשְׂדֵה פְלִשְׁתִּים שִׁבְעָה חֳדָשִׁים וְאֵין אַתֶּם מַשְׁגִּיחִים בּוֹ, אִם אֵין אַתֶּם מַשְׁגִּיחִין עָלָיו אֲנִי אַשְׁגִּיחַ עָלָיו (תהלים צח, א): הוֹשִׁיעָה לוֹ יְמִינוֹ וּזְרוֹעַ קָדְשׁוֹ, הֲדָא הוּא דִכְתִיב (שמואל א ו, יב): וַיִּשַּׁרְנָה הַפָּרוֹת בַּדֶּרֶךְ, מְהַלְּכוֹת בְּיַשְׁרוּת, הָפְכוּ פְּנֵיהֶם כְּלַפֵּי אָרוֹן וְאָמְרוּ שִׁירָה, וְהַיְנוּ דִּכְתִיב וַיִּשַּׁרְנָה, אָמְרוּ שִׁירָה בַּפֶּה, אֵי זוֹ שִׁירָה אָמְרוּ, רַבִּי מֵאִיר אוֹמֵר שִׁירַת הַיָּם אָמְרוּ, נֶאֱמַר כָּאן (שמואל א ו, יב): הָלְכוּ הָלֹךְ וְגָעוֹ, וְנֶאֱמַר לְהַלָּן (שמות טו, א): כִּי גָאֹה גָּאָה. רַבִּי יוֹחָנָן אָמַר (תהלים צח, א): שִׁירוּ לַה' שִׁיר חָדָשׁ. רַבִּי אֱלִיעֶזֶר אָמַר (תהלים קה, א): הוֹדוּ לַה' קִרְאוּ בִשְׁמוֹ. רַבָּנָן אַמְרֵי (תהלים צז, א): ה' מָלָךְ תָּגֵל הָאָרֶץ. רַבִּי יִרְמְיָה בְּשֵׁם רַבִּי שְׁמוּאֵל בַּר יִצְחָק אָמַר תְּלַת שִׁירוּ לַה' שִׁיר חָדָשׁ, (תהלים צו, א): שִׁירוּ לַה' כָּל הָאָרֶץ, (תהלים צט, א): ה' מָלָךְ יִרְגְּזוּ עַמִּים. תָּנֵי אֵלִיָּהוּ רוֹמִי הַשִּׁטָּה הִתְנוֹפְפִי בְּרוֹב הֲדָרֵךְ, הַמְחֻשֶּׁקֶת בְּרִקְמֵי זָהָב, הַמְהֻלָּלָה בִּדְבִיר אַרְמוֹן, הַמְעֻלֶּפֶת מִבֵּין שְׁנֵי כְּרוּבִים. אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָן כַּמָּה יְגִיעוֹת יָגַע בּוֹ בֶּן עַמְרָם עַד שֶׁלִּמֵּד שִׁירָה לַלְוִים, וְאַתֶּם אוֹמְרוֹת שִׁירָה מֵאֲלֵיכֶם, יִישַׁר חֵילְכֶם. | |
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| 37. Palestinian Talmud, Rosh Hashanah, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan |
| 38. Anon., Sifre Numbers, 39 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •sheliah tzibbur, prayer leader Found in books: Levine (2005) 526 |
| 39. Anon., Sifre Deuteronomy, 306, 343 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Levine (2005) 24 |
| 40. Palestinian Talmud, Sotah, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan nan nan nan nan |
| 41. Palestinian Talmud, Taanit, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan |
| 42. Palestinian Talmud, Eruvin, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan |
| 43. Anon., Targum Pseudo-Jonathan, None (2nd cent. CE - 7th cent. CE) Tagged with subjects: •nan Found in books: Levine (2005) 24 |
| 44. Anon., Mekhilta Derabbi Yishmael, None (2nd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Levine (2005) 24, 377, 545 |
| 45. Palestinian Talmud, Sheqalim, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan |
46. Anon., Leviticus Rabba, 23.4 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •sheliah tzibbur, prayer leader Found in books: Levine (2005) 377| 23.4. רַב חָנָן דְּצִפּוֹרִי פָּתַר קְרָיָא בִּגְמִילוּת חֲסָדִים, בְּנֹהַג שֶׁבָּעוֹלָם עֲשָׂרָה בְּנֵי אָדָם נִכְנָסִין לְבֵית הֶאָבֵל וְאֵין אֶחָד מֵהֶם יָכוֹל לִפְתֹּחַ אֶת פִּיו וּלְבָרֵךְ בִּרְכַּת אֲבֵלִים, וְאֶחָד מֵהֶם פּוֹתֵחַ פִּיו וּמְבָרֵךְ, דּוֹמֶה כְּשׁוֹשַׁנָּה בֵּין הַחוֹחִים. בְּנֹהַג שֶׁבָּעוֹלָם עֲשָׂרָה בְּנֵי אָדָם נִכְנָסִין לְבֵית הַכְּנֶסֶת וְאֵין אֶחָד מֵהֶם יָכוֹל לִפְרֹס עַל שְׁמַע וְלַעֲבֹר לִפְנֵי הַתֵּבָה, וְאֶחָד מֵהֶם יוֹדֵעַ, דּוֹמֶה כְּשׁוֹשַׁנָּה בֵּין הַחוֹחִים. רַבִּי אֶלְעָזָר אָזַל לְחַד אֲתַר אָמְרוּ לֵיהּ פְּרֹס עַל שְׁמַע, אָמַר לָהֶן לֵינָא חָכֵם עֲבֹר לִפְנֵי הַתֵּבָה. אָמַר לָהֶן לֵינָא חָכֵם, אָמְרִין דֵּין הוּא רַבִּי אֶלְעָזָר, דֵּין הוּא דְּאַתּוּן מִתְגַּלְגְּלִין בֵּיהּ, עַל מַגָּן צָוְוחִין לֵיהּ רַבִּי. נִתְכַּרְכְּמוּ פָנָיו וְהָלַךְ לוֹ אֵצֶל רַבִּי עֲקִיבָא רַבּוֹ, אָמַר לֵיהּ לָמָּה פָנֶיךָ חוֹלָנִיּוֹת, תָּנֵי לֵיהּ עוֹבָדָא. אֲמַר לֵיהּ צָבֵי מָרִי דְּיֵלִיף, אֲמַר לֵיהּ אִין, אִלְפֵיהּ. לְבָתַר יוֹמִין אָזַל לְהַהוּא אַתְרָא, אָמְרוּ לֵיהּ פְּרֹס עַל שְׁמַע, פָּרַס. עֲבֹר לִפְנֵי הַתֵּבָה, עָבַר. אָמְרִין אִתְחַסַּם רַבִּי אֶלְעָזָר, וְקוֹרִין לֵיהּ רַבִּי אֶלְעָזָר חִסְמָא. רַבִּי יוֹנָה הֲוָה מַלֵּיף לְתַלְמִידוֹי בִּרְכַּת אֲבֵלִים, אֲמַר יֶהֱווֹן גַּבְרִין בְּכָל מִלָּה. | |
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| 47. Palestinian Talmud, Berachot, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan |
48. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Levine (2005) 563| 29a. והשקיף בה שתים ושלש שעות ולא העלוהו,אמאי לא העלוהו והאמר רב יהודה אמר רב טעה בכל הברכות כלן אין מעלין אותו בברכת הצדוקים מעלין אותו חיישינן שמא מין הוא,שאני שמואל הקטן דאיהו תקנה,וניחוש דלמא הדר ביה אמר אביי גמירי טבא לא הוי בישא,ולא והכתיב (יחזקאל יח, כד) ובשוב צדיק מצדקתו ועשה עול ההוא רשע מעיקרו אבל צדיק מעיקרו לא,ולא והא תנן אל תאמין בעצמך עד יום מותך שהרי יוחנן כ"ג שמש בכהונה גדולה שמנים שנה ולבסוף נעשה צדוקי,אמר אביי הוא ינאי הוא יוחנן רבא אמר ינאי לחוד ויוחנן לחוד ינאי רשע מעיקרו ויוחנן צדיק מעיקרו הניחא לאביי אלא לרבא קשיא,אמר לך רבא צדיק מעיקרו נמי דלמא הדר ביה אי הכי אמאי לא אסקוהו,שאני שמואל הקטן דאתחיל בה דאמר רב יהודה אמר רב ואיתימא רבי יהושע בן לוי לא שנו אלא שלא התחיל בה אבל התחיל בה גומרה:,הני שבע דשבתא כנגד מי א"ר חלפתא בן שאול כנגד שבעה קולות שאמר דוד על המים,הני תשע דר"ה כנגד מי א"ר יצחק דמן קרטיגנין כנגד תשעה אזכרות שאמרה חנה בתפלתה דאמר מר בראש השנה נפקדה שרה רחל וחנה,הני עשרים וארבע דתעניתא כנגד מי א"ר חלבו כנגד כ"ד רננות שאמר שלמה בשעה שהכניס ארון לבית קדשי הקדשים אי הכי כל יומא נמי נמרינהו אימת אמרינהו שלמה ביומא דרחמי אנן נמי ביומא דרחמי אמרי להו:,רבי יהושע אומר מעין שמנה עשרה: מאי מעין שמנה עשרה רב אמר מעין כל ברכה וברכה ושמואל אמר הביננו ה' אלהינו לדעת דרכיך ומול את לבבנו ליראתך ותסלח לנו להיות גאולים ורחקנו ממכאובינו ודשננו בנאות ארצך ונפוצותינו מארבע תקבץ והתועים על דעתך ישפטו ועל הרשעים תניף ידיך וישמחו צדיקים בבנין עירך ובתקון היכלך ובצמיחת קרן לדוד עבדך ובעריכת נר לבן ישי משיחך טרם נקרא אתה תענה ברוך אתה ה' שומע תפלה,לייט עלה אביי אמאן דמצלי הביננו,אמר רב נחמן אמר שמואל כל השנה כולה מתפלל אדם הביננו חוץ ממוצאי שבת וממוצאי ימים טובים מפני שצריך לומר הבדלה בחונן הדעת,מתקיף לה רבה בר שמואל ונימרה ברכה רביעית בפני עצמה מי לא תנן ר"ע אומר אומרה ברכה רביעית בפני עצמה ר' אליעזר אומר בהודאה,אטו כל השנה כולה מי עבדינן כר' עקיבא דהשתא נמי נעביד כל השנה כולה מאי טעמא לא עבדינן כר"ע תמני סרי תקון תשסרי לא תקון הכא נמי שבע תקון תמני לא תקון,מתקיף לה מר זוטרא ונכללה מכלל הביננו ה' אלהינו המבדיל בין קדש לחול קשיא:,אמר רב ביבי בר אביי כל השנה כולה מתפלל אדם הביננו חוץ מימות הגשמים מפני שצריך לומר שאלה בברכת השנים מתקיף לה מר זוטרא ונכללה מכלל ודשננו בנאות ארצך ותן טל ומטר,אתי לאטרודי אי הכי הבדלה בחונן הדעת נמי אתי לאטרודי,אמרי התם כיון דאתיא בתחלת צלותא לא מטריד הכא כיון דאתיא באמצע צלותא מטריד,מתקיף לה רב אשי ונימרה בשומע תפלה דא"ר תנחום אמר רב אסי טעה ולא הזכיר גבורות גשמים בתחיית המתים מחזירין אותו שאלה בברכת השנים אין מחזירין אותו מפני שיכול לאומרה בשומע תפלה והבדלה בחונן הדעת אין מחזירין אותו מפני שיכול לאומרה על הכוס טעה שאני:,גופא א"ר תנחום אמר רב אסי טעה ולא הזכיר גבורות גשמים בתחיית המתים מחזירין אותו שאלה בברכת השנים אין מחזירין אותו מפני שיכול לאומרה בשומע תפלה והבדלה בחונן הדעת אין מחזירין אותו מפני שיכול לאומרה על הכוס,מיתיבי טעה ולא הזכיר גבורות גשמים בתחיית המתים מחזירין אותו שאלה בברכת השנים מחזירין אותו והבדלה בחונן הדעת אין מחזירין אותו מפני שיכול לאומרה על הכוס,ל"ק הא ביחיד הא בצבור,בצבור מ"ט לא משום דשמעה משליח צבור אי הכי האי מפני שיכול לאומרה בשומע תפלה מפני ששומע משליח צבור מיבעי ליה,אלא אידי ואידי ביחיד ול"ק הא דאדכר קודם שומע תפלה | 29a. b and scrutinized it, /b in an attempt to remember the blessing for b two or three hours, and they did not remove him /b from serving as prayer leader.,The Gemara asks: b Why did they not remove him? Didn’t Rav Yehuda say /b that b Rav said: /b One who was serving as the prayer leader before the congregation and b erred in /b reciting b any of the blessings, they do not remove him /b from serving as the prayer leader. However, one who erred while reciting b the blessing of the heretics they remove him, /b as b we suspect that perhaps he is a heretic /b and intentionally omitted the blessing to avoid cursing himself. Why, then, did they not remove Shmuel HaKatan?,The Gemara answers: b Shmuel HaKatan is different because he instituted /b this blessing and there is no suspicion of him.,The Gemara continues: b Let us suspect /b that b perhaps he reconsidered /b and, although he had been righteous, he had a change of heart? b Abaye said: We learned /b through tradition that a b good /b person b does not become wicked. /b ,The Gemara challenges this: b And /b does he b not /b become wicked? b Isn’t it /b explicitly b written: “And when the righteous one returns from his righteousness and does wicked /b like all of the abominations that the wicked one has done, will he live? All of the righteous deeds that he has done will not be remembered given the treachery that he has carried out, and in his sin that he has transgressed, for these he shall die” (Ezekiel 18:24)? Abaye responds: b That /b verse refers to a righteous individual who was b initially wicked /b and repented, but ultimately returned to his evil ways. b However, one who is initially righteous /b does b not /b become wicked.,The Gemara asks: b And /b does he b not /b become wicked? b Didn’t we learn /b in a mishna: b Do not be sure of yourself until the day you die, as Yoḥa the High Priest served in the High Priesthood for eighty years and ultimately became a Sadducee. /b Even one who is outstanding in his righteousness can become a heretic., b Abaye responded: He is Yannai he is Yoḥa. /b In other words, from its inception, the entire Hasmonean dynasty had the same positive attitude toward the Sadducees, and there was no distinction between Yoḥa Hyrcanus and Alexander Yannai. Yoḥa the High Priest had Sadducee leanings from the outset. b Rava said: Yannai is distinct and Yoḥa is distinct. /b They did not share the same position in this regard. b Yannai was wicked from the outset and Yoḥa was righteous from the outset. /b If so, b it works out well according to Abaye’s /b opinion; b however, according to Rava’s /b opinion, b it is difficult. /b How could Yoḥa, a righteous individual, have changed and turned wicked?,The Gemara responds: b Rava /b could have b said to you: /b There is b also /b room for concern b that one who is righteous from the outset will perhaps reconsider /b and turn wicked, as was the case with Yoḥa the High Priest. b If so, /b the original question is difficult: b Why did they not remove /b Shmuel HaKatan from serving as the prayer leader?,The Gemara answers: The case of b Shmuel HaKatan is different, as he began /b reciting the blessing of the heretics and while reciting it he became confused and forgot the end of the blessing. Consequently, he was not suspected of heretical leanings. Indeed, b Rav Yehuda said /b that b Rav, and some say /b that b Rabbi Yehoshua ben Levi, said: They only taught /b that one who errs while reciting the blessing of the heretics is removed in a case b where he did not begin /b reciting b it. But /b if he b began /b reciting b it, /b then we allow him to collect his thoughts b and finish /b reciting b it. /b ,To this point, the Gemara discussed allusions to the nineteen blessings that constitute the weekday i Amida /i prayer. The Gemara asks: b Corresponding to what /b were b these seven /b blessings b of /b the b Shabbat /b i Amida /i prayer instituted? The Gemara answers: b Rabbi Ḥalafta ben Shaul said: Corresponding to the seven “voices” which David mentioned on the waters; /b in other words, the seven times that “the voice of God” is mentioned in Psalms 29, which served as the source for the weekday prayer.,The Gemara asks further: b Corresponding to what /b were b these nine /b blessings b of /b the b Rosh HaShana /b additional prayer instituted? b Rabbi Yitzḥak of Kartignin said: /b They b correspond to the nine mentions of God’s name that Hannah said in her prayer /b (I Samuel 2:10). The connection between Hannah’s prayer and Rosh HaShana is based on what b the Master said: On Rosh HaShana, Sarah, Rachel, and Hannah were remembered /b and the divine decree that they would conceive their sons was issued.,The Gemara continues: b Corresponding to what /b were b these twenty-four /b blessings b of /b the i Amida /i prayer of b the fast /b days instituted? b Rabbi Ḥelbo said: /b They b correspond to the twenty-four “songs” that Solomon said when he brought the ark into the Holy of Holies /b during the dedication of the Temple, as there are twenty-four expressions of song, prayer, and supplication there (I Kings 8). The Gemara asks: b If so, then let us say these /b twenty-four blessing b every day. /b The Gemara answers: b When did Solomon say them? On a day of /b supplication for b mercy. We, too, say them on a day of /b supplication for b mercy. /b ,We learned in the mishna that b Rabbi Yehoshua says /b that each day one recites b an abridged /b version of the prayer of b eighteen blessings. /b The Gemara asks: b What /b is the b abridged /b version of the prayer of b eighteen blessings? /b There are different opinions. b Rav said: /b One recites b an abridged /b version b of each and every blessing. Shmuel said: /b An abridged version of the prayer of eighteen blessings refers to a blessing composed specifically to be recited in place of the thirteen middle blessings. It contains references to each of the thirteen middle blessings. The formula for that blessing is: b Grant us understanding, Lord our God, to know Your ways, and sensitize our hearts so that we may revere You, and forgive us so that we may be redeemed, and keep us far from our suffering, and satisfy us with the pastures of Your land, and gather our scattered /b people b from the four /b corners of the earth, b and those who go astray shall be judged according to Your will, and raise Your hand against the wicked, and may the righteous rejoice in the rebuilding of Your city, and the restoration of Your Sanctuary, and in the flourishing of Your servant David, and in establishing a light for Your Messiah, son of Yishai. Before we call, may You answer. Blessed are You, Lord, Who listens to prayer.” /b ,Although Shmuel mentioned this abridged prayer, b Abaye would curse anyone who recited /b the prayer: b Grant us understanding, /b as he held that one may recite it only in exigent circumstances (Rabbi Ḥael, i Me’iri /i ).,The Gemara further restricts the occasions when one may recite the abridged prayer. b Rav Naḥman said /b that b Shmuel said: One may recite: Grant us understanding throughout the entire year, except for /b in the evening prayer at b the conclusion of Shabbat and at the conclusion of Festivals, because he must recite /b the prayer of b distinction [ i havdala /i ] in /b the blessing: b Who graciously grants knowledge. /b , b Rabba bar Shmuel strongly objects to this: /b After reciting the three initial blessings, b let us say /b i havdala /i b as an independent fourth blessing, /b and afterwards recite the prayer of b Grant us understanding. /b This is feasible. b Didn’t we learn /b in a mishna that b Rabbi Akiva says: He says /b i havdala /i b as an independent fourth blessing? Rabbi Eliezer says: /b He says i havdala /i b in /b the blessing of b thanksgiving. /b ,The Gemara responds: b Do we practice in accordance with /b the opinion of b Rabbi Akiva throughout the entire year /b regarding this issue, b that we will also practice /b this way b now? Throughout the entire year, what is the reason that we do not practice in accordance with /b the opinion of b Rabbi Akiva? /b Because b they instituted eighteen /b blessings, b they did not institute nineteen. Here too, they instituted seven /b blessings, b they did not institute eight. /b Therefore, the possibility to recite i havdala /i as an independent fourth blessing is rejected., b Mar Zutra strongly objects to this: Let us include /b i havdala /i in the b framework /b of the abridged blessing: b Grant us understanding, Lord our God, Who distinguishes between sacred and profane. /b No response was offered to this objection, and it remains b difficult. /b , b Rav Beivai bar Abaye said: /b There is an additional restriction that applies to the abridged prayer. b One may recite Grant us understanding throughout the entire year, except during the rainy season, because he must recite the request /b for rain b in the blessing of the years. Mar Zutra strongly objects to this: Let us include /b the request for rain in the b framework /b of the abridged blessing: b And satisfy us with the pastures of Your land, and grant dew and rain. /b ,The Gemara responds: That is unfeasible, as he will b become confused /b by introducing a new element to the standard formula of the blessing. The Gemara asks: b If so, by /b introducing b i havdala /i in /b the framework of the abridged blessing in the section alluding to the blessing, b Who graciously grants knowledge, /b he will b also become confused. /b Why did the Gemara fail to respond to Mar Zutra’s strong objection with regard to i havdala /i in that manner?,The Gemara answers: b They say /b that these cases are different: b There, /b regarding i havdala /i , b since /b the introduction of the new element b comes at the beginning of the prayer, he will not /b become b confused. Here, since /b the request for rain b comes in the middle of the prayer, he will /b become b confused. /b , b Rav Ashi strongly objects to this: /b If so, b let us say /b the request for rain b in /b the framework of the abridged blessing in the section alluding to the blessing b Who listens to prayer. As Rabbi Tanḥum said /b that b Rav Asi said: One who erred and did not mention the might of the rains /b in the blessing on b the revival of the dead, we require him to return /b to the beginning of the prayer and repeat it. However, one who erred and failed to recite b the request /b for rain b in /b the ninth blessing of the i Amida /i , b the blessing of the years, we do not require him to return /b to the beginning of the prayer and repeat it b because he can recite it in /b the blessing b Who listens to prayer. And /b one who erred and failed to recite b i havdala /i in /b the blessing b Who graciously grants knowledge, we do not require him to return /b to the beginning of the prayer and repeat it, b as he can recite /b i havdala /i b over the cup /b of wine. One can ask for rain in the blessing Who listens to prayer, and, consequently, can introduce it at the end of the abridged blessing without becoming confused. The Gemara responds: b One who erred is different, /b and only then does he have the option to ask for rain in the blessing Who listens to prayer. i Ab initio /i , the request for rain may not be inserted there.,The statement that Rabbi Tanḥum said that Rav Asi said was incidental to the previous discussion. The Gemara attempts to understand b the matter itself. Rabbi Tanḥum said /b that b Rav Asi said: One who erred and did not mention the might of the rains /b in the blessing on b the revival of the dead, we require him to return /b to the beginning of the prayer and repeat it. However, one who erred and failed to recite b the request /b for rain b in the blessing of the years, we do not require him to return /b to the beginning of the prayer and repeat it b because he can recite it in /b the blessing b Who listens to prayer. And /b one who erred and failed to recite b i havdala /i in /b the blessing b Who graciously grants knowledge, we do not require him to return /b to the beginning of the prayer and repeat it, b as he can recite /b i havdala /i b over the cup /b of wine.,The Gemara b raised an objection /b based on what was taught in the i Tosefta /i : b One who erred and did not mention the might of the rains /b in the blessing on b the revival of the dead, we require him to return /b to the beginning of the prayer and repeat it. One who erred and failed to recite b the request /b for rain b in the blessing of the years, we require him to return /b to the beginning of the prayer and repeat it. However, one who erred and failed to recite b i havdala /i in /b the blessing b Who graciously grants knowledge, we do not require him to return /b to the beginning of the prayer and repeat it, b as he can recite /b i havdala /i b over the cup /b of wine. The i Tosefta /i contradicts the statement of Rabbi Tanḥum with regard to one who erred and failed to recite the request for rain in the blessing of the years.,The Gemara responds: b This is not difficult. This /b case, where we require him to return to the beginning of the prayer and repeat it, refers to a situation where he is praying b as an individual. /b While b that /b case, where we do not require him to return to the beginning of the prayer and repeat it, refers to a situation where he is praying b as /b part of b a congregation. /b ,The Gemara raises a difficulty: When praying b as /b part of b a congregation, what is the reason /b that he need b not /b need return to the beginning of the prayer and repeat it? b Because /b he can fulfill his obligation b when he hears it from the communal prayer leader /b in the repetition of the i Amida /i prayer. b If so, /b Rabbi Tanḥum’s formulation is imprecise. b That /b which he said that he need not return to the beginning of the prayer and repeat it b because he can recite it in /b the blessing: b Who listens to prayer, should have been: Because he hears it from the communal prayer leader. /b This proves that the attempt to rebuff the challenge from the i Tosefta /i to Rabbi Tanḥum was incorrect.,Rather, both b this /b statement of Rabbi Tanḥum b and that /b statement in the i Tosefta /i refer to one praying b as an individual, and it is, /b nevertheless, b not difficult. This /b case, where we do not require him to return to the beginning of the prayer and repeat it, refers to a case where b he recalls /b his error b before /b he reaches the blessing: b Who listens to prayer, /b in which case he can ask for rain in that blessing. |
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49. Babylonian Talmud, Yoma, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •sheliah tzibbur, prayer leader Found in books: Levine (2005) 384| 35b. מיתיבי (יחזקאל מד, יט) ולבשו בגדים אחרים ולא יקדשו את העם בבגדיהם,מאי לאו אחרים חשובין מהן לא אחרים פחותים מהן,תני רב הונא בר יהודה ואמרי לה רב שמואל בר יהודה אחר שכלתה עבודת ציבור כהן שעשתה לו אמו כתונת לובשה ועובד בה עבודת יחיד ובלבד שימסרנה לציבור פשיטא,מהו דתימא ניחוש שמא לא ימסרנה יפה יפה קמ"ל אמרו עליו על רבי ישמעאל בן פאבי שעשתה לו אמו כתונת של מאה מנה ולובשה ועובד בה עבודת יחיד ומסרה לציבור,אמרו עליו על ר' אלעזר בן חרסום שעשתה לו אמו כתונת משתי ריבוא ולא הניחוהו אחיו הכהנים ללובשה מפני שנראה כערום ומי מתחזי והאמר מר חוטן כפול ששה אמר אביי כחמרא במזגא,ת"ר עני ועשיר ורשע באין לדין לעני אומרים לו מפני מה לא עסקת בתורה אם אומר עני הייתי וטרוד במזונותי אומרים לו כלום עני היית יותר מהלל,אמרו עליו על הלל הזקן שבכל יום ויום היה עושה ומשתכר בטרפעיק חציו היה נותן לשומר בית המדרש וחציו לפרנסתו ולפרנסת אנשי ביתו פעם אחת לא מצא להשתכר ולא הניחו שומר בית המדרש להכנס עלה ונתלה וישב על פי ארובה כדי שישמע דברי אלהים חיים מפי שמעיה ואבטליון,אמרו אותו היום ערב שבת היה ותקופת טבת היתה וירד עליו שלג מן השמים כשעלה עמוד השחר אמר לו שמעיה לאבטליון אבטליון אחי בכל יום הבית מאיר והיום אפל שמא יום המעונן הוא הציצו עיניהן וראו דמות אדם בארובה עלו ומצאו עליו רום שלש אמות שלג פרקוהו והרחיצוהו וסיכוהו והושיבוהו כנגד המדורה אמרו ראוי זה לחלל עליו את השבת,עשיר אומרים לו מפני מה לא עסקת בתורה אם אומר עשיר הייתי וטרוד הייתי בנכסי אומרים לו כלום עשיר היית יותר מרבי אלעזר אמרו עליו על רבי אלעזר בן חרסום שהניח לו אביו אלף עיירות ביבשה וכנגדן אלף ספינות בים ובכל יום ויום נוטל נאד של קמח על כתיפו ומהלך מעיר לעיר וממדינה למדינה ללמוד תורה,פעם אחת מצאוהו עבדיו ועשו בו אנגריא אמר להן בבקשה מכם הניחוני ואלך ללמוד תורה אמרו לו חיי רבי אלעזר בן חרסום שאין מניחין אותך ומימיו לא הלך וראה אותן אלא יושב ועוסק בתורה כל היום וכל הלילה,רשע אומרים לו מפני מה לא עסקת בתורה אם אמר נאה הייתי וטרוד ביצרי הייתי אומרים לו כלום נאה היית מיוסף אמרו עליו על יוסף הצדיק בכל יום ויום היתה אשת פוטיפר משדלתו בדברים בגדים שלבשה לו שחרית לא לבשה לו ערבית בגדים שלבשה לו ערבית לא לבשה לו שחרית,אמרה לו השמע לי אמר לה לאו אמרה לו הריני חובשתך בבית האסורין אמר לה (תהלים קמו, ז) ה' מתיר אסורים הריני כופפת קומתך (תהלים קמו, ח) ה' זוקף כפופים הריני מסמא את עיניך (תהלים קמו, ח) ה' פוקח עורים נתנה לו אלף ככרי כסף לשמוע אליה לשכב אצלה להיות עמה ולא רצה לשמוע אליה,לשכב אצלה בעוה"ז להיות עמה לעוה"ב נמצא הלל מחייב את העניים רבי אלעזר בן חרסום מחייב את העשירים יוסף מחייב את הרשעים, big strongמתני׳ /strong /big בא לו אצל פרו ופרו היה עומד בין האולם ולמזבח ראשו לדרום ופניו למערב והכהן עומד במזרח ופניו למערב וסומך שתי ידיו עליו ומתודה,וכך היה אומר אנא השם עויתי פשעתי חטאתי לפניך אני וביתי אנא השם כפר נא לעונות ולפשעים ולחטאים שעויתי ושפשעתי ושחטאתי לפניך אני וביתי ככתוב בתורת משה עבדך (ויקרא טז, ל) כי ביום הזה יכפר וגו' והן עונין אחריו ברוך שם כבוד מלכותו לעולם ועד | 35b. b The Gemara raises an objection. /b It is stated: “And it shall be that when they enter in at the gates of the inner court, they shall be clothed with linen garments; and no wool shall come upon them, while they minister in the gates of the inner court, and within” (Ezekiel 44:17). This verse is referring to the Yom Kippur service, as during the year the High Priest performed the service in eight priestly vestments made partially of wool. Two verses later the prophet says: “And when they go forth into the outer court, into the outer court to the people, they shall remove their garments in which they serve, and lay them in the sacred chambers, b and they shall put on other garments, so that they do not sanctify the people with their garments” /b (Ezekiel 44:19).,The Gemara infers: b What, doesn’t “other” /b mean b more important than /b the first set of linen garments? The Gemara rejects this: b No, /b although b “other” /b means different garments, it means garments b inferior to them, /b the first set of linen garments. The High Priest does not don a second set of garments to effect atonement; rather, he dons them in deference to God to remove the spoon and the coal pan from the Holy of Holies., b Rav Huna bar Yehuda, and some say Rav Shmuel bar Yehuda, taught: After the public service concluded, a priest whose mother had made him /b a priestly b tunic /b may b wear it and perform an individual service /b while wearing b it, /b such as removal of the spoon and the coal pan, which is not a service in and of itself, b provided he transfers it to /b the possession of b the public. /b All services performed by the priest must be performed while he is wearing sacred garments owned by the public, as all the Temple vessels are. The Gemara asks: This is b obvious; /b once he transfers it to the possession of the public, it is Temple property like any other vessel that an individual donates to the Temple. What is novel in this statement?,The Gemara answers: b Lest you say /b that the concern is that since he is the one wearing it b perhaps /b he will intend to retain ownership b and will not transfer it wholeheartedly; /b therefore, b it teaches us /b that if he transfers possession to the public, that is not a concern. Apropos this i halakha /i , the Gemara relates: b They said about /b the High Priest b Rabbi Yishmael ben Pabi that his mother made him a tunic worth one hundred i maneh /i . He donned it and performed an individual service and transferred /b possession of it b to the public. /b ,And similarly, b they said about /b the High Priest b Rabbi Elazar ben Ḥarsum that his mother made him a tunic /b worth b twenty thousand /b dinars, b but his fellow priests did not allow him to wear it because /b it was transparent and b he appeared as /b one who is b naked. /b The Gemara asks: b And could /b he b be seen /b through a garment made to the specifications of the priestly vestments? b Didn’t the Master say: The threads /b of the priestly vestments b were six-fold? /b Since the clothes were woven from threads that thick, his body could not have been seen through them. b Abaye said: It is like wine in /b a thick b glass /b cup. His flesh could not actually be seen, but since it was very fine linen, it was somewhat translucent and his skin color was discernible.,§ Apropos the great wealth of Rabbi Elazar ben Ḥarsum, the Gemara cites that which b the Sages taught: A poor /b person, b and a wealthy /b person, b and a wicked /b person b come to /b face b judgment /b before the Heavenly court for their conduct in this world. b To the poor /b person, the members of the court b say: Why did you not engage in Torah? If he /b rationalizes his conduct b and says: I was poor and preoccupied with /b earning enough to pay for b my sustece /b and that is why I did not engage in Torah study, b they say to him: Were you any poorer than Hillel, /b who was wretchedly poor and nevertheless attempted to study Torah?, b They said about Hillel the Elder that each and every day he would work and earn a half-dinar, half of which he would give to the guard of the study hall and half of which /b he spent b for his sustece and the sustece of the members of his family. One time he did not find /b employment b to earn /b a wage, b and the guard of the study hall did not allow him to enter. He ascended /b to the roof, b suspended /b himself, b and sat at the edge of the skylight in order to hear the words /b of the Torah b of the living God from the mouths of Shemaya and Avtalyon, /b the spiritual leaders of that generation.,The Sages continued and b said: That day was Shabbat eve and it was the /b winter b season of Tevet, and snow fell upon him from the sky. When it was dawn, Shemaya said to Avtalyon: Avtalyon, my brother, every day /b at this hour b the /b study b hall /b is already b bright /b from the sunlight streaming through the skylight, b and today it is dark; is it perhaps a cloudy day? They focused their eyes and saw the image of a man in the skylight. They ascended and found him /b covered with b snow three cubits high. They extricated him /b from the snow, b and they washed him and smeared /b oil b on him, and they sat him opposite the bonfire /b to warm him. b They said: This /b man b is worthy /b for us b to desecrate Shabbat for him. /b Saving a life overrides Shabbat in any case; however, this great man is especially deserving. Clearly, poverty is no excuse for the failure to attempt to study Torah.,And if b a wealthy /b man comes before the heavenly court, the members of the court b say to him: Why did you not engage in Torah? If he says: I was wealthy and preoccupied with /b managing b my possessions, they say to him: Were you any wealthier than Rabbi Elazar, /b who was exceedingly wealthy and nevertheless studied Torah? b They said about Rabbi Elazar ben Ḥarsum that his father left him /b an inheritance of b one thousand villages on land, and corresponding to them, one thousand ships at sea. And each and every day he takes /b a leather b jug of flour on his shoulder and walks from city to city and from state to state to study Torah /b from the Torah scholars in each of those places., b One time /b as he passed through the villages in his estate and b his servants found him, /b did not recognize him, b and, /b thinking he was a resident of the town, b they pressed him into service [ i angarya /i ] /b for the master of the estate. b He said to them: I beseech you; let me be and I will go study Torah. They said: /b We swear b by the life of Rabbi Elazar ben Ḥarsum that /b we b will not let you be. /b The Gemara comments: b And in all his days, he never went and saw /b all his possessions and his property; b rather, /b he would b sit and engage in /b the study of b Torah all day and all night. /b ,And if a wicked man comes to judgment, the members of the court b say to him: Why did you not engage in Torah? If he said: I was handsome and preoccupied with my /b evil b inclination, /b as I had many temptations, b they say to him: Were you any more handsome than Joseph, /b who did not neglect Torah despite his beauty? b They said about Joseph the righteous: Each and every day, the wife of Potiphar seduced him with words. /b In addition, b the clothes that she wore to /b entice b him in the morning, she did not wear to /b entice b him in the evening. The clothes that she wore to /b entice b him in the evening, she did not wear to /b entice b him in the morning /b of the next day.,One day b she said to him: Submit to me /b and have relations with me. br b He said to her: No. /b br b She said to him: I will incarcerate you in the prison. He said to her: /b I do not fear you, as it is stated: b “God releases prisoners” /b (Psalms 146:7). br b She said to him: I will /b cause you to be b bent over /b with suffering. br He said: b “God straightens those who are bent over” /b (Psalms 146:8). br She said b I will blind your eyes. /b br He said to her b “God opens the eyes of the blind” /b (Psalms 146:8). br b She gave him a thousand talents of silver to submit to her, “to lie with her and be with her” /b (Genesis 39:10), b and he refused. /b ,The Gemara elaborates: Had he submitted to her b to lie with her in this world, /b it would have been decreed in Heaven that he would b be with her in the World-to-Come. /b Therefore, he refused. b Consequently, Hillel obligates the poor /b to study Torah, b Rabbi Elazar ben Ḥarsum obligates the wealthy, /b and b Joseph obligates the wicked. /b For each category of people, there is a role model who overcame his preoccupations and temptations to study Torah., strong MISHNA: /strong The High Priest b comes /b and stands b next to his bull, and his bull was standing between the Entrance Hall and the altar /b with b its head /b facing b to the south and its face to the west. And the priest stands to the east /b of the bull, b and his face /b points b to the west. And /b the priest b places his two hands on /b the bull b and confesses. /b , b And this is what he would say /b in his confession: b Please, God, I have sinned, I have done wrong, /b and b I have rebelled before You, I and my family. Please, God, grant atonement, please, for the sins, and for the wrongs, and for the rebellions that I have sinned, and done wrong, and rebelled before You, I and my family, as it is written in the Torah of Moses your servant: “For on this day atonement shall be made /b for you to cleanse you of all your sins; you shall be clean before the Lord” (Leviticus 16:30). b And /b the priests and the people who were in the courtyard b respond after he /b recites the name of God: b Blessed be the name of His glorious kingdom forever and all time. /b |
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50. Babylonian Talmud, Sotah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Levine (2005) 526, 563| 40a. בנעילה דיומא דכיפורי מאי אמר אמר מר זוטרא ואמרי לה במתניתא (תהלים קכח, ד) הנה כי כן יברך גבר ירא ה' יברכך ה' מציון וראה בטוב ירושלים כל ימי חייך וראה בנים לבניך שלום על ישראל,היכן אומרן רב יוסף אמר בין כל ברכה וברכה ורב ששת אמר בהזכרת השם,פליגי בה רב מרי ורב זביד חד אמר פסוקא לקבל פסוקא וחד אמר אכל פסוקא אמר להו לכולהו,א"ר חייא בר אבא כל האומרן בגבולין אינו אלא טועה אמר רבי חנינא בר פפא תדע דבמקדש נמי לא מיבעי למימרינהו כלום יש לך עבד שמברכין אותו ואינו מאזין,א"ר אחא בר חנינא תדע דבגבולין נמי מיבעי למימרינהו כלום יש עבד שמברכין אותו ואין מסביר פנים א"ר אבהו מריש הוה אמינא להו כיון דחזינא ליה לרבי אבא דמן עכו דלא אמר להו אנא נמי לא אמינא להו,ואמר רבי אבהו מריש הוה אמינא עינותנא אנא כיון דחזינא ליה לרבי אבא דמן עכו דאמר איהו חד טעמא ואמר אמוריה חד טעמא ולא קפיד אמינא לאו עינותנא אנא,ומאי עינוותנותיה דרבי אבהו דאמרה לה דביתהו דאמוריה דרבי אבהו לדביתיה דרבי אבהו הא דידן לא צריך ליה לדידך והאי דגחין וזקיף עליה יקרא בעלמא הוא דעביד ליה אזלא דביתהו ואמרה ליה לרבי אבהו אמר לה ומאי נפקא ליך מינה מיני ומיניה יתקלס עילאה,ותו רבי אבהו אימנו רבנן עליה לממנייה ברישא כיון דחזיה לר' אבא דמן עכו דנפישי ליה בעלי חובות אמר להו איכא רבה,ר' אבהו ור' חייא בר אבא איקלעו לההוא אתרא רבי אבהו דרש באגדתא רבי חייא בר אבא דרש בשמעתא שבקוה כולי עלמא לרבי חייא בר אבא ואזול לגביה דר' אבהו חלש דעתיה אמר ליה אמשל לך משל למה הדבר דומה לשני בני אדם אחד מוכר אבנים טובות ואחד מוכר מיני סידקית על מי קופצין לא על זה שמוכר מיני סידקית,כל יומא הוה מלוה רבי חייא בר אבא לרבי אבהו עד אושפיזיה משום יקרא דבי קיסר ההוא יומא אלויה רבי אבהו לרבי חייא בר אבא עד אושפיזיה ואפילו הכי לא איתותב דעתיה מיניה,בזמן ששליח צבור אומר מודים העם מה הם אומרים אמר רב מודים אנחנו לך ה' אלהינו על שאנו מודים לך ושמואל אמר אלהי כל בשר על שאנו מודים לך רבי סימאי אומר יוצרנו יוצר בראשית על שאנו מודים לך נהרדעי אמרי משמיה דרבי סימאי ברכות והודאות לשמך הגדול על שהחייתנו וקיימתנו על שאנו מודים לך רב אחא בר יעקב מסיים בה הכי כן תחיינו ותחננו ותקבצנו ותאסוף גליותינו לחצרות קדשך לשמור חוקיך ולעשות רצונך בלבב שלם על שאנו מודים לך,אמר רב פפא הילכך נימרינהו לכולהו,אמר ר' יצחק לעולם תהא אימת צבור עליך שהרי כהנים פניהם כלפי העם ואחוריהם כלפי שכינה,רב נחמן אמר מהכא (דברי הימים א כח, ב) ויקם המלך דוד על רגליו ויאמר שמעוני אחי ועמי אם אחי למה עמי ואם עמי למה אחי אמר רבי אלעזר אמר להם דוד לישראל אם אתם שומעין לי אחי אתם ואם לאו עמי אתם ואני רודה אתכם במקל,רבנן אמרי מהכא דאין הכהנים רשאין לעלות בסנדליהן לדוכן וזהו אחת מתשע תקנות שהתקין רבן יוחנן בן זכאי מאי טעמא לאו משום כבוד צבור אמר רב אשי לא התם שמא נפסקה לו רצועה בסנדלו והדר אזיל למיקטריה ואמרי בן גרושה או בן חלוצה הוא,ובמקדש ברכה אחת כו' | 40a. b During the closing prayer [ i ne’ila /i ] of Yom Kippur, /b which also includes the Priestly Benediction, b what do /b the people b say? Mar Zutra says, and some say /b that this was taught b in a i baraita /i : “Behold, surely thus shall the man who fears the Lord be blessed” /b (Psalms 128:4), b “The Lord shall bless you out of Zion, and you shall see the good of Jerusalem all the days of your life” /b (Psalms 128:5), and b “And see your children’s children. Peace be upon Israel” /b (Psalms 128:6).,The Gemara asks: b Where does /b the congregation b say /b these verses during the Priestly Benediction? b Rav Yosef says: /b They are said b between each and every blessing. And Rav Sheshet says: /b They are said b during the mention of the name /b of God in each of the three blessings., b Rav Mari and Rav Zevid disagree about /b this matter. b One says: /b The congregation recites one b verse /b at a time, b corresponding to /b the b verse /b that the priests recite. b And one says: For every /b single b verse /b that the priests recite, the congregation b says all /b three verses., b Rabbi Ḥiyya bar Abba says: Anyone who recites /b these verses b in the outlying areas, /b i.e., outside the Temple, b is nothing other than mistaken /b in his practice. b Rabbi Ḥanina bar Pappa said: /b You should b know that in the Temple also /b people b should not recite /b these verses. b Do you have a servant who is being blessed and does not listen /b to the blessing, but rather speaks at the same time?,Conversely, b Rabbi Aḥa bar Ḥanina says: /b You should b know that in the outlying areas one is also required to say /b these verses. b Is there a servant who is being blessed and his face does not brighten? /b Therefore, one must recite these verses to give thanks for receiving the Priestly Benediction. b Rabbi Abbahu says: At first, I would recite /b these verses, but b since I saw that Rabbi Abba of Akko does not say them, I also do not recite them /b anymore., b And Rabbi Abbahu says: At first, I would say /b to myself that b I was humble. Since I saw that Rabbi Abba of Akko himself stated one reason /b for a matter, b and his interpreter stated one /b other b reason /b of his own rather than delivering the reason that Rabbi Abba stated, b and /b yet Rabbi Abba b did not mind, I say /b to myself that b I am not humble. /b ,The Gemara asks: b And what was the humility of Rabbi Abbahu? /b The Gemara relates b that Rabbi Abbahu’s interpreter’s wife said to Rabbi Abbahu’s wife: This one of ours, /b i.e., my husband, b has no need for your /b husband Rabbi Abbahu, as he could teach everything on his own. b And /b the fact b that he bends over /b to listen to Rabbi Abbahu, b and /b then b stands up above him, /b and repeats his words to the congregants b is merely to show respect for him. /b Rabbi Abbahu’s b wife went and told /b this b to Rabbi Abbahu. He said to her: And what difference does it make to you? Through me and through him the One above will be exalted, /b and it does not matter which one of us is teaching., b And furthermore, /b in another example of his humility, b the Sages were counted /b and reached a decision b to appoint Rabbi Abbahu to be the head /b of the yeshiva. b Since he saw that Rabbi Abba of Akko had many creditors /b and was impoverished, he attempted to get him out of debt. b He said to them: There is /b a man who is b greater /b than me, Rabbi Abba.,The Gemara relates another example of his humility: b Rabbi Abbahu and Rabbi Ḥiyya bar Abba happened /b to come b to a certain place. Rabbi Abbahu taught /b matters of b i aggada /i , /b and at the same time b Rabbi Ḥiyya bar Abba taught i halakha /i . Everyone left Rabbi Ḥiyya bar Abba and went to Rabbi Abbahu, /b and Rabbi Ḥiyya b was offended. /b Rabbi Abbahu b said to him, /b to appease him: b I will tell you a parable: To what is this matter comparable? /b It is comparable b to two people, one /b who b sells precious stones and one /b who b sells small items [ i sidkit /i ]. Upon whom do /b the customers b spring? Don’t /b they spring b upon the one who sells small items? /b Similarly, you teach lofty and important matters that do not attract many people. Everyone comes to me because I teach minor matters.,The Gemara relates that b every day Rabbi Ḥiyya bar Abba would escort Rabbi Abbahu to his lodging place [ i ushpizei /i ] out of respect for the house of the emperor, /b with which Rabbi Abbahu was associated. On b that day, Rabbi Abbahu escorted Rabbi Ḥiyya bar Abba to his lodging place, and even so, /b Rabbi Ḥiyya bar Abba’s b mind was not at ease with /b Rabbi Abbahu and he felt insulted.,§ The Gemara returns to discuss the response of the congregants to certain parts of the prayer service. b While the prayer leader is reciting /b the blessing of: b We give thanks, what do the people say? Rav says /b that they say: b We give thanks to You, Lord our God, for /b the merit of b giving thanks to You. And Shmuel says /b that one should say: b God of all /b living b flesh, for /b the merit of b giving thanks to You. Rabbi Simai says /b that one should say: b Our Creator, Who created /b everything b in the beginning, for /b the merit of b giving thanks to You. /b The Sages b of Neharde’a say in the name of Rabbi Simai /b that one should say: We offer b blessings and praises to Your great name, for You have given us life and sustained us, for giving thanks to You. Rav Aḥa bar Ya’akov /b would b finish /b the blessing b as follows: So may You give us life, and show us favor, and collect us, and gather our exiles into Your sacred courtyards, in order to observe Your laws and to fulfill Your will wholeheartedly, for giving thanks to You. /b , b Rav Pappa said: /b These Sages each added a different element to the prayer. b Therefore, we should /b combine them together and b recite all of them. /b ,§ b Rabbi Yitzḥak says: The awe of the public should always be upon you, /b i.e., one must always treat the public courteously. b As /b when the b priests /b bless the people they b face the people and their backs are toward the Divine Presence, /b out of respect for the congregation., b Rav Naḥman said /b that this principle is derived b from here: “Then King David stood up upon his feet, and said: Hear me, my brethren, and my people” /b (I Chronicles 28:2). Evidently, King David stood up to address the people rather than remain seated. b If /b he said b “my brethren,” why /b did he say b “my people”? And if /b he said b “my people” why /b did he say b “my brethren”? Rabbi Elazar says: David said to the Jewish people: If you listen to me, you are my brethren. And if /b you do b not /b listen to me willingly, b you are my people /b and I am your king, b and I will rule over you /b by force b with a staff. /b This shows that if the nation acted properly, David would relate to them respectfully., b The Sages say /b that the importance of showing respect for the congregation is derived b from here: /b The i halakha /i is b that the priests are not permitted to ascend the platform /b to recite the benediction b in their sandals, /b as is taught in a i baraita /i . b And this /b i halakha /i b is one of nine ordices that Rabban Yoḥa ben Zakkai instituted. What is the reason /b for this ordice? b Is it not out of respect for the congregation, /b as it would be disrespectful for the priests to display their dirty sandals in front of the congregants? b Rav Ashi said: No, /b this is not the reason. b There, /b in the i baraita /i , the reason is a concern b lest a strap of his sandal break, and he /b will therefore b return /b to his place b to go tie it /b and not ascend the platform in time for the benediction, b and /b people will b say /b that he was removed from the platform because he is disqualified from the priesthood, as he b is the son of /b a priest and b a divorced woman or the son of /b a priest and b a i ḥalutza /i . /b ,§ It is taught in the mishna: b And in the Temple, /b the priests recite the three verses as b one blessing. /b |
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51. Babylonian Talmud, Shabbat, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •sheliah tzibbur, prayer leader Found in books: Levine (2005) 384| 56a. בני שמואל חטאו אינו אלא טועה שנאמר (שמואל א ח, ג) ויהי (כי זקן שמואל ובניו לא הלכו) בדרכיו בדרכיו הוא דלא הלכו מיחטא נמי לא חטאו,אלא מה אני מקיים (שמואל א ח, ג) ויטו אחרי הבצע שלא עשו כמעשה אביהם שהיה שמואל הצדיק מחזר בכל מקומות ישראל ודן אותם בעריהם שנאמר (שמואל א ז, טז) והלך מדי שנה בשנה וסבב בית אל והגלגל והמצפה ושפט את ישראל והם לא עשו כן אלא ישבו בעריהם כדי להרבות שכר לחזניהן ולסופריהן,כתנאי ויטו אחרי הבצע ר' מאיר אומר חלקם שאלו בפיהם רבי יהודה אומר מלאי הטילו על בעלי בתים ר' עקיבא אומר קופה יתירה של מעשר נטלו בזרוע ר' יוסי אומר מתנות נטלו בזרוע:,א"ר שמואל בר נחמני אמר ר' יונתן כל האומר דוד חטא אינו אלא טועה שנאמר (שמואל א יח, יד) ויהי דוד לכל דרכיו משכיל וה' עמו וגו' אפשר חטא בא לידו ושכינה עמו,אלא מה אני מקיים (שמואל ב יב, ט) מדוע בזית את דבר ה' לעשות הרע שביקש לעשות ולא עשה,אמר רב רבי דאתי מדוד מהפך ודריש בזכותיה דדוד מדוע בזית את דבר ה' לעשות הרע רבי אומר משונה רעה זו מכל רעות שבתורה שכל רעות שבתורה כתיב בהו ויעש וכאן כתיב לעשות שביקש לעשות ולא עשה,(שמואל ב יב, ט) את אוריה החתי הכית בחרב שהיה לך לדונו בסנהדרין ולא דנת ואת אשתו לקחת לך לאשה ליקוחין יש לך בה,דא"ר שמואל בר נחמני א"ר יונתן כל היוצא למלחמת בית דוד כותב גט כריתות לאשתו שנאמר (שמואל א יז, יח) ואת עשרת חריצי החלב האלה תביא לשר האלף ואת אחיך תפקוד לשלום ואת ערובתם תקח,מאי ערובתם תני רב יוסף דברים המעורבים בינו לבינה,(שמואל ב יב, ט) ואותו הרגת בחרב בני עמון מה חרב בני עמון אי אתה נענש עליו אף אוריה החתי אי אתה נענש עליו,מאי טעמא מורד במלכות הוה דאמר ליה (שמואל ב יא, יא) ואדוני יואב ועבדי אדוני על פני השדה חונים,אמר רב כי מעיינת ביה בדוד לא משכחת ביה בר מדאוריה דכתיב (מלכים א טו, ה) רק בדבר אוריה החתי,אביי קשישא רמי דרב אדרב מי אמר רב הכי והאמר רב קיבל דוד לשון הרע קשיא,גופא רב אמר קיבל דוד לשון הרע דכתיב (שמואל ב ט, ד) ויאמר לו המלך איפוא הוא ויאמר ציבא אל המלך הנה הוא בית מכיר בן עמיאל (בלא) דבר וכתיב וישלח המלך ויקחהו מבית מכיר בן עמיאל (מלא) דבר,מכדי חזייה דשקרא הוא כי הדר אלשין עילויה מ"ט קיבלה מיניה דכתיב (שמואל ב טז, ב) ויאמר המלך (אל ציבא איה) בן אדוניך ויאמר ציבא אל המלך הנה (הוא) יושב בירושלים וגו' ומנא לן דקיבל מיניה דכתיב (שמואל ב טז, ב) ויאמר המלך הנה לך כל אשר למפיבושת ויאמר ציבא השתחויתי אמצא חן (בעיני) המלך,ושמואל אמר לא קיבל דוד לשון הרע דברים הניכרים חזא ביה דכתיב (שמואל ב יט, כה) ומפיבושת בן שאול ירד (לפני) המלך ולא עשה רגליו ולא עשה שפמו ואת בגדיו לא כיבס וגו' וכתיב ויהי כי בא ירושלים לקראת המלך ויאמר לו המלך למה לא הלכת עמי מפיבושת ויאמר אדוני המלך עבדי רמני כי אמר עבדך אחבשה לי החמור וארכב עליה ואלך את המלך כי פסח | 56a. b that the sons of Samuel sinned is nothing other than mistaken, as it is stated: “And it came to pass, when Samuel was old /b that he made his sons judges over Israel… b And his sons walked not in his ways /b but sought after unjust gain, and took bribes, and perverted justice” (I Samuel 8:1–3). By inference: b In his ways they did not walk, /b however, b they did not sin either. /b They were not the equals of their father, but they were not sinners., b However, how /b then b do I establish /b the meaning of the verse: b “And they sought after unjust gain,” /b indicating that they were sinners? It means b that they did not conduct /b themselves b in accordance with the actions of their father. As Samuel the righteous would travel to all places /b where the people of b Israel /b were located b and /b sit in b judgment in their towns, as it is stated: “And he went from year to year in circuit from Beth-El, and Gilgal, and Mitzpa, and judged Israel /b in all those places” (I Samuel 7:16). b And, /b however, b they did not do so /b and travel from place to place. b Rather, they sat in their /b own b cities in order to enhance the fees /b collected b by their attendants and scribes. /b Therefore, the verse ascribes to them liability as if they sinned by seeking ill-gotten gains and bribes.,The Gemara notes that this matter is b parallel to /b a dispute between b i tanna’im /i . /b As it was taught in a i baraita /i that the verse states: b “And they sought after unjust gain.” Rabbi Meir says: /b This means that b they vocally demanded their portions /b of the tithe due them as Levites, abusing their position to the detriment of other Levites. b Rabbi Yehuda says: They imposed /b upon local b homeowners /b to sell their b merchandise /b and support them. b Rabbi Akiva says: They took an extra basket of tithes, /b beyond that which was their due, b by force. Rabbi Yosei says: They took /b only b the gifts /b due them; however, they took them b by force. /b They acted improperly, as a Levite is required to wait until he is given his gifts and may not take them., b Rabbi Shmuel bar Naḥmani said /b that b Rabbi Yonatan said: Anyone who says that David sinned /b with Bathsheba b is nothing other than mistaken, as it is stated: “And David succeeded in all his ways; and the Lord was with him” /b (I Samuel 18:14). b Is it possible that sin came to his hand and /b nevertheless b the Divine Presence was with him? /b , b However, how /b then b do I establish /b the meaning of the rebuke of the prophet Nathan: b “Why have you despised the word of the Lord, to do that which is evil /b in My sight? Uriah the Hittite you have smitten with the sword, and his wife you have taken to be your wife, and him you have slain with the sword of the children of Ammon” (II Samuel 12:9), indicating that David sinned? The Gemara answers: David b sought to do /b evil and have relations with Bathsheba while she was still married to Uriah b but did not do /b so., b Rav said: Rabbi /b Yehuda HaNasi, b who descends from /b the house of b David, seeks to teach /b the verse b in favor of David. /b With regard to that which is written: b “Why have you despised the commandment of the Lord to do evil,” Rabbi /b Yehuda HaNasi b said: This evil /b mentioned with regard to David b is different from all /b other b evils in the Torah; as with regard to all /b other b evils in the Torah, it is written: And he did /b evil, b and here it is written: To do evil. /b This unique phrase indicates that David b sought to do /b evil b but did not /b actually b do /b so. His intentions were improper; however, his actions were proper.,That which is written: b “Uriah the Hittite you have smitten with the sword,” /b means b that you could have judged him before the Sanhedrin /b as one guilty of treason against the throne, b and you did not judge /b him in that manner. Instead, you had him executed in a manner that deviated from the generally accepted principles of judgment. With regard to that which is written: b “And his wife you have taken to be your wife”; /b it means that b you have /b rights of b marriage with her, /b as by law Bathsheba was already divorced from Uriah., b As Rabbi Shmuel bar Naḥmani said /b that b Rabbi Yonatan said: Anyone who goes to a war /b waged by the royal b house of David writes a /b conditional b bill of divorce to his wife. /b That was done to prevent a situation in which the soldier’s wife would be unable to remarry because the soldier did not return from battle and there were no witnesses to his fate. The conditional bill of divorce accorded her the status of a divorcee and freed her to remarry. b As it is stated: “And carry these ten cheeses to the captain of their thousand, and to your brothers bring greetings and take their pledge [ i arubatam /i ] /b ” (I Samuel 17:18)., b What is /b the meaning of b i arubatam /i ? Rav Yosef taught: /b It refers to b matters that are shared [ i hame’oravim /i ] between him, /b the husband, b and her, /b the wife, i.e., marriage. The verse should be read: Take the bill of divorce that determines the status of the relationship between husband and wife. As, apparently, it was customary for men at war to send their wives a conditional divorce, since Uriah later died, Bathsheba retroactively assumed divorced status from the time that he set out to war. She was not forbidden to David.,With regard to that which is written: b “And him you have slain with the sword of the children of Ammon,” /b it means: b Just as you are not punished for /b soldiers killed by b the sword of the children of Ammon /b in the course of the war, b so too you are not punished for /b the death of b Uriah the Hittite. /b , b What is the reason /b that David was not liable for the death of Uriah? Because Uriah b was a traitor against the throne. As he said to /b David: b “And my lord Joab and the servants of my lord are encamped in the open fields” /b (II Samuel 11:11). In the presence of the king, one may not refer to another as his lord. Doing so is treason., b Rav said: When you analyze /b the matter of b David, no /b sin that he committed b is found in his /b lifetime, b except for that /b involving b Uriah. As it is written /b : “Because David did that which was right in the eyes of the Lord, and turned not aside from any thing that He commanded him all the days of his life, b save only in the matter of Uriah the Hittite” /b (I Kings 15:5)., b Abaye the Elder raised a contradiction between /b one statement b of Rav and /b another statement b of Rav: Did Rav /b actually b say this? Didn’t Rav say: David accepted a /b slanderous b report? /b Just as it is prohibited to relate a slanderous report, it is similarly prohibited to accept it. This contradiction remains unresolved, and it is b difficult. /b ,The Gemara now examines b the matter itself /b with regard to Rav’s statement cited in the course of the previous discussion. b Rav said: David accepted a slanderous report, as it is written /b with regard to David’s search for a surviving son of Jonathan: b “And the king said to him, /b to Ziba, Saul’s slave: b Where is he? And Ziba said to the king: Behold, he is in the house of Machir, the son of Ammiel, in Lo-Devar [ i belo devar /i ]” /b (II Samuel 9:4). Ziba indicated to David that Jonathan’s son was inconsequential, lacking any matter [ i lo devar /i ] of Torah. b And it is written: “Then King /b David b sent, and fetched him out of the house of Machir, the son of Ammiel, from Lo-Devar [ i milo devar /i ]” /b (II Samuel 9:5). That verse can be read that after sending for him, David found him filled with matters [ i melo devar /i ] of Torah., b Now, after /b David b saw that /b Ziba b was a liar, when /b Ziba b once again slandered /b Jonathan’s son, Mephibosheth, b why did David accept /b his report? b As it is written /b that when David fled from Absalom, he met Ziba: b “And the king said: And where is your master’s son? And Ziba said to the king: Behold, he is staying in Jerusalem, /b as he said: Today shall the house of Israel restore to me the kingdom of my father” (II Samuel 16:3). b And from where do we /b derive b that David accepted /b Ziba’s slanderous report? b As it is written: “Then said the king /b to Ziba: b Behold, all that belongs to Mephibosheth is yours. And Ziba said: I humbly beseech you that I may find favor in your sight, /b my lord, b O king /b ” (II Samuel 16:4)., b And Shmuel said: David did not accept /b Ziba’s b slanderous report /b without substantiation. Rather, b he /b himself b saw conspicuous matters in /b Mephibosheth that indicated that Ziba was right. b As it is written: “And Mephibosheth, the son of Saul, came down to meet the king, and he had neither dressed his feet, nor trimmed his beard, nor washed his clothes /b from the day the king departed until the day he came back in peace” (II Samuel 19:25). David thought that he was mourning the fact that he had returned in peace. b And it is written: “And it came to pass, when he came to Jerusalem to meet the king, and the king said to him: Why did you not go with me, Mephibosheth? And he answered: My lord, O king, my servant deceived me; for your servant said: I will saddle me a donkey, and I will ride on it, and go to the king; because lame is /b |
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52. Babylonian Talmud, Megillah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Levine (2005) 555| 31a. ברכות וקללות אין מפסיקין בקללות אלא אחד קורא את כולן,בשני ובחמישי בשבת במנחה קורין כסדרן ואין עולים להם מן החשבון,שנאמר (ויקרא כג, מד) וידבר משה את מועדי ה' אל בני ישראל מצותן שיהו קורין כל אחד ואחד בזמנו:, big strongגמ׳ /strong /big ת"ר בפסח קורין בפרשת מועדות ומפטירין בפסח (יהושע ה, י) גלגל והאידנא דאיכא תרי יומי יומא קמא בפסח גלגל ולמחר בפסח (מלכים ב כג, טז) יאשיהו,ושאר ימות הפסח מלקט וקורא מענינו של פסח מאי היא אמר רב פפא מאפ"ו סימן,יום טוב האחרון של פסח קורין (שמות יג, יז) ויהי בשלח ומפטירין (שמואל ב כב, א) וידבר דוד ולמחר (דברים טו, יט) כל הבכור ומפטירין (ישעיהו י, לב) עוד היום,אמר אביי והאידנא נהוג עלמא למיקרי משך תורא קדש בכספא פסל במדברא שלח בוכרא,בעצרת (דברים טז, ט) שבעה שבועות ומפטירין (חבקוק ג, א) בחבקוק אחרים אומרים (שמות יט, א) בחדש השלישי ומפטירין (יחזקאל א, א) במרכבה והאידנא דאיכא תרי יומי עבדינן כתרוייהו ואיפכא,בראש השנה (במדבר כט, א) בחדש השביעי ומפטירין (ירמיהו לא, כ) הבן יקיר לי אפרים ויש אומרים (בראשית כא, א) וה' פקד את שרה ומפטירין (שמואל א ב, א) בחנה,והאידנא דאיכא תרי יומי יומא קמא כיש אומרים למחר (בראשית כב, א) והאלהים נסה את אברהם ומפטירין הבן יקיר,ביוה"כ קורין (ויקרא טז, א) אחרי מות ומפטירין (ישעיהו נז, טו) כי כה אמר רם ונשא ובמנחה קורין בעריות ומפטירין ביונה,אמר ר' יוחנן כל מקום שאתה מוצא גבורתו של הקב"ה אתה מוצא ענוותנותו דבר זה כתוב בתורה ושנוי בנביאים ומשולש בכתובים,כתוב בתורה (דברים י, יז) כי ה' אלהיכם הוא אלהי האלהים ואדוני האדונים וכתיב בתריה עושה משפט יתום ואלמנה שנוי בנביאים (ישעיהו נז, טו) כה אמר רם ונשא שוכן עד וקדוש וגו' וכתיב בתריה ואת דכא ושפל רוח משולש בכתובים דכתיב (תהלים סח, ה) סולו לרוכב בערבות ביה שמו וכתיב בתריה אבי יתומים ודיין אלמנות,יו"ט הראשון של חג קורין בפרשת מועדות שבתורת כהנים ומפטירין (זכריה יד, א) הנה יום בא לה' והאידנא דאיכא תרי יומי למחר מיקרא ה"נ קרינן אפטורי מאי מפטירין (מלכים א ח, ב) ויקהלו אל המלך שלמה,ושאר כל ימות החג קורין בקרבנות החג יו"ט האחרון קורין כל הבכור מצות וחוקים ובכור ומפטירין (מלכים א ט, א) ויהי ככלות שלמה למחר קורין וזאת הברכה ומפטירין (מלכים א ח, כב) ויעמד שלמה,אמר רב הונא אמר רב שבת שחל להיות בחולו של מועד בין בפסח בין בסוכות מקרא קרינן (שמות לג, יב) ראה אתה אפטורי בפסח (יחזקאל לז, ד) העצמות היבשות ובסוכות (יחזקאל לח, יח) ביום בא גוג,בחנוכה בנשיאים ומפטירין (זכריה ב, יד) בנרות דזכריה ואי מיקלעי שתי שבתות קמייתא בנרות דזכריה בתרייתא (מלכים א ז, מ) בנרות שלמה,בפורים (שמות יז, ח) ויבא עמלק בראשי חדשים (במדבר כח, יא) ובראשי חדשיכם ראש חדש שחל להיות בשבת מפטירין (ישעיהו סו) והיה מדי חדש בחדשו חל להיות באחד בשבת מאתמול מפטירין (שמואל א כ) ויאמר לו יהונתן מחר חדש,אמר רב הונא | 31a. they read the portion of b blessings and curses /b (Leviticus, chapter 26). b One should not interrupt /b the reading of the b curses /b by having two different people read them. b Rather, one person reads all of them. /b , b On Mondays, and on Thursdays, /b and b on Shabbat during the afternoon /b service, b they read in accordance /b with the regular weekly b order, /b i.e., they proceed to read the first section of the Torah portion that follows the portion that was read on the previous Shabbat morning. b However, /b these readings b are not counted /b as a progression b in the reckoning /b of reading the Torah portions, i.e., they do not proceed on Monday to read the section that immediately follows the section read on Shabbat during the afternoon, and then the following section on Thursday. Rather, until the reading on the following Shabbat morning, they return to and read the same first section of the Torah portion that follows the portion that was read on the previous Shabbat morning.,On Festivals and holidays, they read a portion relating to the character of the day, b as /b it b is stated: “And Moses declared to the children of Israel the appointed seasons of the Lord” /b (Leviticus 23:44), which indicates that part of b the mitzva /b of the Festivals is b that /b the people b should read /b the portion relating to them, b each one in its /b appointed b time. /b , strong GEMARA: /strong b The Sages taught /b in a i baraita /i : b On /b the first day of b Passover, /b the congregation b reads from the portion of the Festivals /b (Leviticus 22:26–23:44), b and they read as the i haftara /i /b the account of the b Passover /b celebrated at b Gilgal /b (Joshua 5:2–14). The Gemara comments: b And nowadays, /b in the Diaspora, b when there are two /b Festival b days of Passover, on the first day /b they read as the i haftara /i the account of the b Passover /b celebrated b at Gilgal, and on the next day /b they read b from /b the account of the b Passover /b observed b by Josiah /b (II Kings 23).,The i baraita /i continues: b And on /b the b other days of Passover, one collects and reads /b from various Torah portions of b matters /b relating b to Passover. /b The Gemara asks: b What are these /b portions? b Rav Pappa said: A mnemonic /b for them is b i mem /i , i alef /i , i peh vav /i . /b Each letter stands for a different reading: i Mem /i for the portion of: “Draw out [ i mishkhu /i ] and take your lambs” (Exodus 12:21–51); i alef /i for the portion of “If b [ /b i im /i ] you lend money to any of My people” (Exodus 22:24–23:19 i ) /i ; i peh /i for the portion of “Hew [ i pesol /i ] for yourself” (Exodus 34:1–26); and i vav /i for the portion “And the Lord spoke [ i vaydabber /i ]” (Numbers 9:1–14).,The i baraita /i continues: b On the last Festival day of Passover, they read /b the portion of b “And it came to pass, when /b Pharaoh b let /b the people b go” /b (Exodus 13:17–15:26), because it includes the account of the splitting of the Red Sea, b and they read as the i haftara /i /b the portion b “And David spoke” /b (II Samuel 22), which is the song of David. b And /b in the Diaspora, b on the next day, /b the eighth day of Passover, they read the portion b “All the firstborns” /b (Deuteronomy 15:19–16:17), b and they read as the i haftara /i /b the portion of b “This very day” /b (Isaiah 10:32–12:6), because it discusses the downfall of Sennacherib, which occurred on the night of Passover., b Abaye said: And nowadays, /b on the eight days of Passover in the Diaspora, b everyone is accustomed to read /b portions that are indicated by the mnemonic phrase: b Draw the bull, sanctify with money, hew in the wilderness, send the firstborn. /b This alludes to the following portions: “Draw out and take your lambs” (Exodus 12:21–51) and “A bull or a sheep” (Leviticus 22:26–23:44); “Sanctify to Me all the firstborn” (Exodus 13:1–16) and “If you lend money to any of My people” (Exodus 22:24–23:19); “Hew for yourself” (Exodus 34:1–26) and “And the Lord spoke to Moses in the wilderness of Sinai” (Numbers 9:1–14); “And it came to pass, when Pharaoh let the people go” (Exodus 13:17–15:26) and “All the firstborns” (Deuteronomy 15:19–16:17).,The i baraita /i continues: b On i Shavuot /i /b they read the portion of b “Seven weeks,” and they read as the i haftara /i from Habakkuk, /b chapter 2, since it mentions the giving of the Torah at Sinai. b Others say: /b They read the portion of b “In the third month” /b (Exodus 19:1–20:23), which describes the giving of the Torah, b and they read as the i haftara /i from /b the account of b the /b Divine b Chariot /b (Ezekiel 1). The Gemara comments: b And nowadays, /b in the Diaspora, b when there are two days /b of i Shavuot /i , b we act in accordance with both /b opinions, b but in the reverse order. /b On the first day they read the portion of “In the third month,” and on the second day they read the portion of “Seven weeks.”,The i baraita /i continues: b On Rosh HaShana /b they read the portion of b “On the seventh month /b on the first of the month” (Numbers 29:1–6) b and they read as the i haftara /i “Is Ephraim My dear son?” /b (Jeremiah 31:1–20), as it contains the verse: “I earnestly remember him still,” which recalls God’s love for His people. b And some say /b that they read b “And the Lord visited Sarah” /b (Genesis 21), which describes how God blessed her that she should have a child, and, according to tradition, God blessed her on Rosh HaShana. b And they read as the i haftara /i from /b the account of b Hannah /b (I Samuel 1:1–2:10), who, according to tradition, was also blessed on Rosh HaShana that she should have a child.,The Gemara comments: b And nowadays, when there are two days /b of Rosh HaShana, on b the first day /b they read Genesis 21 b in accordance /b with the opinion cited as: b Some say. And on the next day /b they read b “And God tested Abraham” /b (Genesis 22), in order to mention the merit of the binding of Isaac on the day of God’s judgment, b and they read as the i haftara /i “Is Ephraim My dear son?” /b ,The i baraita /i continues: b On Yom Kippur they read /b the portion of b “After the death” /b (Leviticus 16) b , and they read as the i haftara /i /b the portion of b “For thus says the High and Lofty One” /b (Isaiah 57:14–58:14), which deals with fasting and repentance. b And during the afternoon /b service they b read from /b the portion detailing b forbidden sexual relations /b (Leviticus 18) to convey the severity of these transgressions, so that if anyone transgressed any of these prohibitions he will repent on Yom Kippur. b And they read as the i haftara /i /b the book of b Jonah, /b which mentions the repentance of the people of Nineveh.,Having mentioned the i haftara /i read on Yom Kippur, the Gemara cites that which b Rabbi Yoḥa said: Wherever you find /b a reference in the Bible to b the might of the Holy One, Blessed be He, you /b also b find /b a reference to b His humility /b adjacent to it. Evidence of b this fact is written in the Torah, repeated in the Prophets, and stated a third time in the Writings. /b , b It is written in the Torah: “For the Lord your God is the God of gods and the Lord of lords” /b (Deuteronomy 10:17), b and it is written /b immediately b afterward: “He executes the judgment of the fatherless and widow” /b (Deuteronomy 10:18), displaying his humility in caring for even the weakest parts of society. b It is repeated in the Prophets: /b “For b thus says the High and Lofty One that inhabits eternity, Whose name is sacred” /b (Isaiah 57:15), b and it is written /b immediately b afterward: /b “In the high and holy place I dwell b with him that is of a contrite and humble spirit, /b to revive the spirit of the humble, and to revive the heart of the contrite ones” (Isaiah 57:15). b It is stated a third time in the Writings, as it is written: “Extol Him Who rides upon the clouds, Whose name is the Lord” /b (Psalms 68:5), b and it is written /b immediately b afterward: “A father of the fatherless, and a judge of widows” /b (Psalms 68:6).,The i baraita /i continues: On b the first Festival day of i Sukkot /i , they read from the portion of the Festivals /b found b in Leviticus /b (Leviticus 22:26–23:44), b and they read as the i haftara /i /b the portion of b “Behold the day of the Lord comes” /b (Zechariah 14), which mentions the festival of i Sukkot /i . The Gemara comments: b And nowadays, /b in the Diaspora, b when there are two /b Festival b days /b of i Sukkot /i , b on the next day, they read the same /b Torah portion. But b what do they read as the i haftara /i ? /b They read the portion of b “And /b all the men of Israel b assembled themselves to King Solomon” /b (I Kings 8:2–21), which describes events that took place on the festival of i Sukkot /i .,The i baraita /i continues: b And on all the other days of i Sukkot /i , they read /b selections b from /b the portion of b the offerings of i Sukkot /i /b found in the book of Numbers, chapter 29. b On the last Festival day /b of i Sukkot /i , i.e., the Eighth Day of Assembly, b they read /b the portion of b “All the firstborns,” /b starting with the portion of “You shall tithe,” since it includes many b mitzvot and statutes /b relating to gifts for the poor, who should be helped during this period of rejoicing, and it concludes with the i halakhot /i governing b firstborns /b (Deuteronomy 14:22–16:17). b And they read as the i haftara /i /b the portion of b “And it was so, that when Solomon had made an end /b of praying” (I Kings 8:54–9:1), which occurred on that day. b On the next day, /b the second day of the Eighth Day of Assembly in the Diaspora, b they read /b the portion of b “And this is the blessing” /b (Deuteronomy, chapters 33–34) until the end of the Torah, b and they read as the i haftara /i “And Solomon stood” /b (I Kings 8:22–53)., b Rav Huna said /b that b Rav said: /b When b Shabbat occurs on /b one of b the intermediate days /b of a Festival, b whether on Passover or on i Sukkot /i , they read the Torah /b portion of b “See, You /b say to me” (Exodus 33:12–34:26), as it includes the i halakhot /i of the Festivals and the intermediate days. b They read as the i haftara /i , on Passover, /b from the portion of b the dry bones /b (Ezekiel 37:1–14), which portrays redemption from servitude, b and on i Sukkot /i /b they read “And it shall come to pass b on that day when Gog shall come” /b (Ezekiel 38:18–39:16), which speaks of the future redemption.,The i baraita /i continues: b On /b each day of b Hanukkah /b they read a selection b from /b the portion of the dedication of the altar by b the /b tribal b princes /b (Numbers 7), b and they read as the i haftara /i from /b the portion of b the lamps of Zechariah /b (Zechariah 2:14–4:7). The Gemara comments: b And if it occurs that there are two i Shabbatot /i /b during Hanukkah, b on the first /b Shabbat they read b from /b the portion of b the lamps of Zechariah, and on the latter one /b they read b from /b the portion of b the lamps of Solomon /b (I Kings 7:40–50), which discusses the lamps in the Temple.,The i baraita /i continues: b On Purim /b they read the portion of b “And Amalek came” /b (Exodus 17:8–16). b On the New Moon /b they read the portion of b “And in the beginnings of your month” /b (Numbers 28:11–15). When b the New Moon occurs on Shabbat, they read as the i haftara /i /b the portion that concludes with b “And it shall come to pass that every New Moon, /b and every Shabbat, shall all flesh come to bow down on the ground before Me” (Isaiah 66), as it mentions both Shabbat and the New Moon. When the New Moon b occurs on Sunday, on the previous day, /b i.e., Shabbat, b they read as the i haftara /i /b the portion of b “And Jonathan said to him: Tomorrow is the New Moon” /b (I Samuel 20:18–42), which describes events that took place on the eve of the New Moon., b Rav Huna said: /b |
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53. Babylonian Talmud, Ketuvot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •sheliah tzibbur, prayer leader Found in books: Levine (2005) 526| 25b. לאו כולהו סלוק,ת"ש חזקה לכהונה נשיאות כפים וחילוק גרנות ועדות עדות חזקה היא אלא לאו הכי קאמר נשיאות כפים כי עדות מה עדות ליוחסין אף נשיאות כפים ליוחסין לא עדות הבאה מכח חזקה כחזקה,כי ההוא דאתא לקמיה דרבי אמי א"ל מוחזקני בזה שהוא כהן א"ל מה ראית אמר ליה שקרא ראשון בבית הכנסת בחזקת שהוא כהן או בחזקת שהוא גדול שקרא אחריו לוי והעלהו ר' אמי לכהונה על פיו,ההוא דאתא לקמיה דרבי יהושע בן לוי אמר ליה מוחזקני בזה שהוא לוי אמר ליה מה ראית אמר ליה שקרא שני בבית הכנסת בחזקת שהוא לוי או בחזקת שהוא גדול שקרא לפניו כהן והעלהו רבי יהושע בן לוי ללויה על פיו,ההוא דאתא לקמיה דריש לקיש אמר ליה מוחזקני בזה שהוא כהן א"ל מה ראית [א"ל] שקרא ראשון בבית הכנסת א"ל ראיתיו שחילק על הגרנות אמר לו ר' אלעזר ואם אין שם גורן בטלה כהונה,זימנין הוו יתבי קמיה דר' יוחנן אתא כי הא מעשה לקמיה א"ל ריש לקיש ראיתיו שחילק על הגורן א"ל ר' יוחנן ואם אין שם גורן בטלה כהונה הדר חזייה לר"א בישות אמר שמעת מילי דבר נפחא ולא אמרת לן משמיה,רבי ור' חייא חד העלה בן ע"פ אביו לכהונה וחד העלה אח ע"פ אחיו ללויה,תסתיים דר' העלה בן ע"פ אביו לכהונה דתניא הרי שבא ואמר בני זה וכהן הוא נאמן להאכילו בתרומה ואינו נאמן להשיאו אשה דברי רבי אמר לו ר' חייא אם אתה מאמינו להאכילו בתרומה תאמינו להשיאו אשה ואם אי אתה מאמינו להשיאו אשה לא תאמינו לאכול בתרומה,א"ל אני מאמינו להאכילו בתרומה שבידו להאכילו בתרומה ואיני מאמינו להשיאו אשה שאין בידו להשיאו אשה תסתיים ומדרבי העלה בן ע"פ אביו לכהונה ר' חייא העלה אח ע"פ אחיו ללויה,ורבי חייא מאי שנא בן דלא דקרוב הוא אצל אביו אח נמי קרוב הוא אצל אחיו | 25b. b not all of them ascended. /b Since the majority of the people did not come to the land, separating i ḥalla /i was not restored to the status of an obligation by Torah law.,The Gemara cites proof from another i baraita /i to resolve the dilemma. b Come /b and b hear: /b The b presumptive status for priesthood /b is established by b Lifting of the Hands /b for the Priestly Benediction, b and /b by b distribution /b of i teruma /i at the b threshing floors, and /b by b testimony. /b The Gemara asks: b Does testimony /b merely establish b presumptive status? /b Testimony provides absolute proof of his status, not merely a presumption. b Rather is it not /b that b this is what /b the i tanna /i b is saying: Lifting of the Hands /b is b like testimony, just as testimony /b that one is a priest elevates him to the priesthood b for lineage, so too Lifting of the Hands /b establishes presumptive status b for lineage. /b The Gemara answers: b No, /b when the i tanna /i is referring to testimony, he is stating that the legal status of b testimony that is based on presumptive status is like /b that of b presumptive status /b itself., b As /b in the incident involving b a certain /b man b who came before Rabbi Ami /b and b said to him: That /b man established b presumptive status /b before b me that he is a priest. /b Rabbi Ami b said to him: What did you see /b that led you to that conclusion? b He said to /b Rabbi Ami: I saw b that he /b was called to the Torah and b read first in the synagogue. /b Rabbi Ami asked him: Did he read first based b on the presumptive status that he is a priest, or /b was it based b on the presumptive status that he is a great /b man? The custom was that a priest would be called to the Torah first, unless there was a prominent Torah scholar among the worshippers. He said to Rabbi Ami: He read the Torah as a priest, b as after him a Levite read /b the Torah. A Levite is called to the Torah second only when a priest is called first. b And Rabbi Ami elevated him to the priesthood, on the basis of his /b statement.,The Gemara relates an incident involving b a certain /b man b who came before Rabbi Yehoshua ben Levi /b and b said to /b Rabbi Yehoshua ben Levi: b That /b man established the b presumptive status /b before b me that he is a Levite. /b Rabbi Yehoshua ben Levi b said to him: What did you see /b that led you to that conclusion? b He said to /b Rabbi Yehoshua ben Levi: I saw b that he /b was called to the Torah and that he b read second in the synagogue. /b Rabbi Yehoshua ben Levi asked him: Did he read second based b on the presumptive status that he is a Levite, or /b was it based b on the presumptive status that he is a great /b man? When there is no priest in the synagogue, people in the synagogue are called to the Torah in order of their prominence. Perhaps he was the second most prominent man in the synagogue. He said to Rabbi Yehoshua ben Levi: I am certain that he is a Levite, b as a priest read /b the Torah b before him. And Rabbi Yehoshua ben Levi elevated him to Levite status, based on his /b statement.,The Gemara relates another incident involving b a certain man who came before Reish Lakish /b and b said to /b Reish Lakish: b That /b man established the b presumptive status /b before b me that he is a priest. /b Reish Lakish b said to him: What did you see /b that led you to that conclusion? b He said to /b Reish Lakish: I saw b that he /b was called to the Torah and b read first in the synagogue. /b Reish Lakish, based on his opinion that one’s presumptive status as a priest can be established only on the basis of his receiving i teruma /i , b said to him: Did you see that he received a share /b of i teruma /i b at the threshing floor? Rabbi Elazar said to /b Reish Lakish: b And if there is no threshing floor there, /b does b the priesthood cease /b to exist? The testimony that he read from the Torah first is sufficient.,On another b occasion /b Rabbi Elazar and Reish Lakish b sat before Rabbi Yoḥa. /b A matter b similar /b to b that incident, /b where one testified that another is a priest based on his reading the Torah first, b came before /b Rabbi Yoḥa. b Reish Lakish said to /b the person who testified: b Did you see that he received a share /b of i teruma /i b at the threshing floor? Rabbi Yoḥa said to /b Reish Lakish: b And if there is no threshing floor there, /b does b the priesthood cease /b to exist? The Gemara relates that Reish Lakish b turned and looked at Rabbi Elazar harshly, /b as he understood that on the previous occasion, Rabbi Elazar was citing verbatim a ruling that he heard from Rabbi Yoḥa. Reish Lakish b said /b to Rabbi Elazar: b You heard a statement of bar Nappaḥa, /b the son of a blacksmith, an epithet for Rabbi Yoḥa, b and you did not say /b it b to us in his name? /b Had you done so, I would have accepted it from you then.,The Gemara relates with regard to b Rabbi /b Yehuda HaNasi b and Rabbi Ḥiyya /b that b one elevated a son to priesthood on the basis of /b the statement of b his father, and one elevated a brother to /b the b Levite status on the basis of /b the statement of b his brother. /b It is unclear which of the Sages ruled in which case.,The Gemara notes: b It may be concluded that Rabbi /b Yehuda HaNasi is the one who b elevated a son to priesthood on the basis of /b the statement of b his father, as it is taught /b in a i baraita /i that if one b came and said: This is my son and he is a priest, /b his statement is b deemed credible to enable /b his son b to partake of i teruma /i , but /b it b is not deemed credible to marry a woman /b of superior lineage b to him, /b as his testimony is not deemed credible for the purposes of lineage; this is b the statement of Rabbi /b Yehuda HaNasi. b Rabbi Ḥiyya said to him: If you deem /b the father b credible to enable /b his son b to partake of i teruma /i , deem him credible to marry a woman to /b his son. b And if you do not deem him credible to marry a woman to him, do not deem him credible /b to enable his son b to partake of i teruma /i . /b ,Rabbi Yehuda HaNasi b said to him: I deem him credible to enable /b his son b to partake of i teruma /i , as it is within his purview to feed /b his son b i teruma /i , /b and one is deemed credible with regard to matters that are within his purview. b But I do not deem him credible to marry a woman to /b his son, b as it is not within his purview to marry a woman to /b his son, and therefore his testimony is not accepted. The Gemara determines: Indeed, it may be b conclude /b that it is Rabbi Yehuda HaNasi who elevated a son to priesthood on the basis of the statement of his father. b And from /b the fact b that /b it is b Rabbi /b Yehuda HaNasi who b elevated a son to priesthood on the basis of /b the statement of b his father, /b clearly it is b Rabbi Ḥiyya /b who b elevated a brother to Levite status on the basis of /b the statement of b his brother. /b ,The Gemara asks: b And /b according to b Rabbi Ḥiyya, what is different /b in the case of b a son, where /b a father is b not /b deemed credible b because /b the son b is a relative of his father, /b and therefore the father is disqualified from testifying about his son? b A brother is also a relative of his brother, /b and therefore the brother should have been disqualified from testifying about his brother. Rabbi Ḥiyya should accept the testimony in both cases or reject the testimony in both cases. |
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54. Babylonian Talmud, Hulin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •sheliah tzibbur, prayer leader Found in books: Levine (2005) 563| 95b. מחוור רישא נפל מיניה אזל אייתי סילתא שדא אסיק תרין אמר רב עבדי נמי הכי אסרינהו ניהליה,אמרי ליה רב כהנא ורב אסי לרב דאיסורא שכיחי דהתירא לא שכיחי אמר להו דאיסורא שכיחי טפי,וכי מכללא מאי פרוותא דעובדי כוכבים הואי תדע דקאמר להו דאיסורא שכיחי טפי,אלא רב היכי אכל בשרא בשעתיה דלא עלים עיניה מיניה איבעית אימא בציירא וחתומא ואי נמי בסימנא כי הא דרבה ב"ר הונא מחתך ליה אתלת קרנתא,רב הוה קאזיל לבי רב חנן חתניה חזי מברא דקאתי לאפיה אמר מברא קאתי לאפי יומא טבא לגו,אזל קם אבבא אודיק בבזעא דדשא חזי חיותא דתליא טרף אבבא נפוק אתו כולי עלמא לאפיה אתא טבחי נמי לא עלים רב עיניה מיניה אמר להו איכו השתא ספיתו להו איסורא לבני ברת לא אכל רב מההוא בישרא,מ"ט אי משום איעלומי הא לא איעלים אלא דנחיש,והאמר רב כל נחש שאינו כאליעזר עבד אברהם וכיונתן בן שאול אינו נחש אלא סעודת הרשות הואי ורב לא מתהני מסעודת הרשות,רב בדיק במברא ושמואל בדיק בספרא רבי יוחנן בדיק בינוקא,כולהו שני דרב הוה כתב ליה רבי יוחנן לקדם רבינו שבבבל כי נח נפשיה הוה כתב לשמואל לקדם חבירינו שבבבל אמר לא ידע לי מידי דרביה אנא כתב שדר ליה עיבורא דשיתין שני אמר השתא חושבנא בעלמא ידע,כתב שדר ליה תליסר גמלי ספקי טריפתא אמר אית לי רב בבבל איזיל איחזייה א"ל לינוקא פסוק לי פסוקיך אמר ליה (שמואל א כח, ג) ושמואל מת אמר ש"מ נח נפשיה דשמואל,ולא היא לא שכיב שמואל אלא כי היכי דלא ליטרח רבי יוחנן,תניא רבי שמעון בן אלעזר אומר בית תינוק ואשה אף על פי שאין נחש יש סימן,אמר ר' אלעזר והוא דאיתחזק תלתא זימני דכתיב (בראשית מב, לו) יוסף איננו ושמעון איננו ואת בנימין תקחו,בעא מיניה רב הונא מרב בחרוזין מהו א"ל אל תהי שוטה בחרוזין הרי זה סימן איכא דאמרי אמר רב הונא אמר רב בחרוזין הרי זה סימן,רב נחמן מנהרדעא איקלע לגבי רב כהנא לפום נהרא במעלי יומא דכפורי אתו עורבי שדו כבדי וכוליתא אמר ליה שקול ואכול האידנא דהיתרא שכיח טפי,רב חייא בר אבין איתבד ליה כרכשא (בי דינא) אתא לקמיה דרב הונא אמר ליה אית לך סימנא בגויה א"ל לא אית לך טביעות עינא בגויה אמר ליה אין אם כן זיל שקול,רב חנינא חוזאה איתבד ליה גבא דבשרא אתא לקמיה דרב נחמן אמר ליה אית לך סימנא בגויה אמר ליה לא אית לך טביעות עינא בגויה אמר ליה אין אם כן זיל שקול,רב נתן בר אביי איתבד ליה קיבורא דתכלתא אתא לקמיה דרב חסדא אמר ליה אית לך סימנא בגויה אמר ליה לא אית לך טביעות עינא בגויה אמר ליה אין אם כן זיל שקול,אמר רבא מרישא הוה אמינא סימנא עדיף מטביעות עינא דהא מהדרינן אבידתא בסימנא | 95b. b cleaning /b the b head /b of an animal in the river. The head b fell from him. He went and brought a basket, cast /b the basket into the river, and b pulled out two /b animal heads. b Rav said /b to him: Does it commonly b happen this /b way that one loses one item and finds two? Just as one of the animal heads is not the one you dropped, it is possible that neither of them is the one you dropped. Therefore, Rav rendered both of b them forbidden to him. /b , b Rav Kahana and Rav Asi said to Rav: /b Is b forbidden /b meat b common /b but b permitted /b meat b not common? /b Most of the meat in this general location is kosher, so why did you forbid the two animal heads? b He said to them: Forbidden /b meat b is more common. /b From this incident the Sages derived that according to Rav, meat that has been obscured from sight becomes forbidden due to the possibility that the meat one finds now was actually deposited by ravens, who transported it from a location where the majority of the meat is forbidden.,The Gemara asks: b And what /b does it matter b if /b this opinion of Rav is known b by inference /b based on this incident, rather than by an explicit statement made by Rav? The Gemara answers: There is room to say that this incident cannot serve as a precedent for a general policy, because that location b was a port of gentiles, /b where most of the meat was non-kosher. b Know /b that this is the case, b as /b Rav b said to /b Rav Kahana and Rav Asi: b Forbidden /b meat b is more common. /b Consequently, it is possible that Rav would not have prohibited the meat in a location where the majority of the meat is kosher.,The Gemara asks: b But how did Rav /b ever b eat meat /b if he holds that meat becomes forbidden if it is unsupervised for even a short time? The Gemara answers: Rav ate meat only b in its time, /b i.e., shortly after it was slaughtered, b when it had not been obscured from his sight /b from the time of the slaughter until he ate it. Alternatively, b if you wish, say /b that Rav ate meat that was b tied and sealed /b in a way that proved it had not been swapped for non-kosher meat. b Or alternatively, /b he ate meat that could be recognized b by a distinguishing mark, like that /b practice of b Rabba bar Rav Huna, /b who would b cut /b meat into pieces b with three corners, /b i.e., triangles, before he would send it to his family members.,The Gemara relates that b Rav was going to the home of Rav Ḥa, his son-in-law. He saw /b that b the ferry was coming toward him /b just when he arrived at the riverbank. b He said: The ferry is coming toward me /b even though I did not arrange for it to come now; this is a sign that b a good day, /b i.e., a festive meal, awaits me b in /b the place where I am going.,After crossing the river on the ferry, Rav b went and stood at the gate /b of Rav Ḥa’s home. b He looked /b through b a crack in the door /b and b saw an animal that was hanging /b and ready to be cooked. b He knocked on the gate, /b and b everyone went out to /b greet b him, /b and b the butchers also came /b out to greet him. b Rav did not remove his eyes from /b the meat that the butchers were preparing. b He said to them: If /b you had eaten the meat based upon the supervision you provided b now, /b you would have b fed forbidden /b meat b to the sons of /b my b daughter /b because no one apart from me was watching the meat when you all came out to greet me. And despite the fact that he had kept the meat in his sight b Rav did not eat from that meat. /b ,The Gemara asks: b What is the reason /b that Rav did not eat the meat? b If /b one suggests that he was concerned b because /b it had been b obscured /b from sight, that cannot be the reason, as Rav kept watching it so that it b was not obscured /b from sight. b Rather, /b Rav did not eat b because he divined, /b i.e., he saw the arrival of the ferry as a good omen. This is prohibited, and therefore Rav penalized himself and abstained from the meat.,The Gemara asks: b But doesn’t Rav say /b that b any divination that is not like /b the divination of b Eliezer, the servant of Abraham, /b when he went to seek a bride for Isaac (see Genesis 24:14), b or like /b the divination of b Jonathan, son of Saul, /b who sought an omen as to whether he and his arms bearer would defeat the Philistines (see I Samuel 14:8–12), b is not divination? /b Since Rav did not rely on the omen in his decision making, he did not violate the prohibition against divination, and there was no reason for him to penalize himself. The Gemara answers: b Rather, /b the reason Rav did not eat the meat is that b it was an optional feast, /b rather than a feast associated with a mitzva, b and Rav would not derive pleasure from an optional feast. /b ,Having mentioned Rav’s reaction to the ferry in the incident cited above, the Gemara states that b Rav would check /b whether to travel based upon b the ferry; /b if it came quickly he would take the ferry, but otherwise he would not. b And Shmuel would check /b what would happen to him b by /b opening b a scroll /b and reading from wherever it was open to. b Rabbi Yoḥa would check /b what was in store for him b by /b asking b a child /b to recite the verse he was learning.,The Gemara relates an incident when Rabbi Yoḥa checked his luck based on a child’s verse. During b all the years /b when b Rav /b lived in Babylonia, b Rabbi Yoḥa, /b who lived in Eretz Yisrael, would b write to him /b and begin with the greeting: b To our Master who is in Babylonia. When /b Rav b died, /b Rabbi Yoḥa b would write to Shmuel /b and begin with the greeting: b To our colleague who is in Babylonia. /b Shmuel b said: Does /b Rabbi Yoḥa b not know /b any b matter in which I am his master? /b Shmuel b wrote /b and b sent to /b Rabbi Yoḥa the calculation of the b leap /b years b for /b the next b sixty years. /b Rabbi Yoḥa was not impressed by this and b said: Now he /b has b merely /b demonstrated that b he knows mathematics, /b which does not make him my master.,Shmuel then b wrote /b and b sent to /b Rabbi Yoḥa explications of b uncertainties /b pertaining to b i tereifot /i /b that had to be transported on b thirteen camels. /b Rabbi Yoḥa was impressed by this and b said: I have a Master in Babylonia; I will go and see him. /b Before departing on his journey, Rabbi Yoḥa b said to a child: Recite to me your verse /b that you studied today. The child b recited /b the following verse b to /b Rabbi Yoḥa: b “Now Samuel was dead” /b (I Samuel 28:3). Rabbi Yoḥa b said /b to himself: b Learn from this /b that b Shmuel has died. /b Therefore, Rabbi Yoḥa did not go to see Shmuel.,The Gemara comments: b But it was not so; Shmuel had not died. Rather, /b the reason Rabbi Yoḥa was given this sign was b so that Rabbi Yoḥa would not trouble himself /b to embark on the long and arduous journey from Eretz Yisrael to Babylonia., b It is taught /b in a i baraita /i : b Rabbi Shimon ben Elazar says: /b With regard to one who is successful with his first business transaction after he has built b a home, /b after the birth of b a child, or /b after he marries b a woman, even though /b he may b not /b use this as a means of b divination /b to decide upon future courses of action, b it is /b an auspicious b sign /b that he will continue to be successful. Conversely, if his first transaction is not successful he may take that as an inauspicious sign., b Rabbi Elazar said: But this /b is provided b that /b the sign b has been established /b by repeating itself b three times. /b This is based on a verse, b as it is written: /b “And Jacob their father said to them: Me you have bereaved of my children: b Joseph is not, and Simeon is not, and you will take Benjamin away; /b upon me are all these things come” (Genesis 42:36). If calamity were to befall Benjamin, that would establish a pattern of three tragedies.,§ The Gemara returns to discuss distinguishing marks that prevent meat from being prohibited despite its having been obscured from sight. b Rav Huna inquired of Rav: /b If pieces of meat were b strung /b together and then were obscured from sight, b what is /b the i halakha /i ? Rav b said to him: Do not be an imbecile; /b of course if the meat is b strung /b together b it is /b considered to be b a distinguishing mark, /b and the meat is permitted. b There are /b those b who say /b this i halakha /i as follows: b Rav Huna said /b that b Rav said: /b If pieces of meat are b strung /b together b it is a distinguishing mark, /b and the meat remains permitted even if it is obscured from sight.,The Gemara relates that b Rav Naḥman of Neharde’a arrived at /b the home of b Rav Kahana in Pum Nahara on the eve of Yom Kippur, /b which is a day when people commonly eat meat. b Ravens came /b and b dropped livers and kidneys. /b Rav Kahana b said to /b Rav Naḥman: b Take /b these livers and kidneys b and eat /b them, as they are not forbidden, even though they were obscured from sight. This is because b at this time permitted /b meat is b more common /b than forbidden meat, since Jews slaughter many animals on this day., b Rav Ḥiyya bar Avin lost /b a cut of meat from an animal b intestine among /b the b barrels /b of wine in his wine cellar. When he found it, b he came before Rav Huna /b to ask whether the meat was now prohibited because it had been obscured from sight. Rav Huna b said to him: Do you have a distinguishing mark on it /b so that you can identify it? Rav Ḥiyya bar Avin b said to him: No. /b Rav Huna asked him: b Do you have visual recognition of it? /b Rav Ḥiyya bar Avin b said to him: Yes. /b Rav Huna said: b If so, go and take /b it and eat it., b Rav Ḥanina Ḥoza’a lost a side of meat. /b When he found it, b he came before Rav Naḥman /b and asked him whether the meat was now prohibited because it had been obscured from sight. Rav Naḥman b said to him: Do you have a distinguishing mark on it /b so that you can identify it? Rav Ḥanina Ḥoza’a b said to him: No. /b Rav Naḥman asked him: b Do you have visual recognition of it? /b Rav Ḥanina Ḥoza’a b said to him: Yes. /b Rav Naḥman said: b If so, go and take /b it and eat it., b Rav Natan bar Abaye lost a skein of sky-blue /b wool prepared for use in ritual fringes. He searched for it and found it. b He came before Rav Ḥisda /b to ask whether the wool was now prohibited because it had been obscured from sight and may have become confused with other blue wool that is not valid for ritual fringes. Rav Ḥisda b said to him: Do you have a distinguishing mark in it /b so that you can identify it? Rav Natan bar Abaye b said to him: No. /b Rav Ḥisda asked him: b Do you have visual recognition of it? /b Rav Natan bar Abaye b said to him: Yes. /b Rav Ḥisda said: b If so, go and take /b it, and you may use it for ritual fringes., b Rava said: At first I would say /b that b a distinguishing mark is preferable to visual recognition, because we return a lost item /b to its owner based b on a distinguishing mark, /b |
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| 55. Babylonian Talmud, Gittin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •sheliah tzibbur, prayer leader Found in books: Levine (2005) 526 |
56. Babylonian Talmud, Rosh Hashanah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •sheliah tzibbur, prayer leader Found in books: Levine (2005) 526, 554| 31b. ומיבנה לאושא ומאושא ליבנה ומיבנה לאושא ומאושא לשפרעם ומשפרעם לבית שערים ומבית שערים לצפורי ומצפורי לטבריא וטבריא עמוקה מכולן שנאמר (ישעיהו כט, ד) ושפלת מארץ תדברי,רבי אלעזר אומר שש גלות שנאמר (ישעיהו כו, ה) כי השח יושבי מרום קריה נשגבה ישפילנה ישפילה עד ארץ יגיענה עד עפר א"ר יוחנן ומשם עתידין ליגאל שנאמר (ישעיהו נב, ב) התנערי מעפר קומי שבי:, big strongמתני׳ /strong /big אמר ר' יהושע בן קרחה ועוד זאת התקין רבן יוחנן בן זכאי שאפילו ראש בית דין בכל מקום שלא יהו העדים הולכין אלא למקום הוועד:, big strongגמ׳ /strong /big ההיא איתתא דאזמנוה לדינא קמיה דאמימר בנהרדעי אזל אמימר למחוזא ולא אזלה בתריה כתב פתיחא עילווה אמר ליה רב אשי לאמימר והא אנן תנן אפילו ראש בית דין בכל מקום שלא יהו העדים הולכין אלא למקום הוועד,א"ל הנ"מ לענין עדות החדש דא"כ נמצאת מכשילן לעתיד לבא אבל הכא (משלי כב, ז) עבד לוה לאיש מלוה,ת"ר אין כהנים רשאין לעלות בסנדליהן לדוכן וזו אחד מתשע תקנות שהתקין ריב"ז שית דהאי פירקא וחדא דפירקא קמא,ואידך דתני' גר שנתגייר בזמן הזה צריך שיפריש רובע לקינו אמר רשב"א כבר נמנה עליה רבן יוחנן וביטלה מפני התקלה,ואידך פלוגתא דרב פפא ורב נחמן בר יצחק רב פפא אמר כרם רבעי רב נחמן בר יצחק אמר לשון של זהורית,רב פפא אמר כרם רבעי (דתניא) כרם רבעי היה עולה לירושלים מהלך יום לכל צד וזו היא תחומה אילת מן (הצפון) ועקרבת מן (הדרום) לוד מן המערב וירדן מן המזרח,ואמר עולא ואיתימא רבה בר עולא א"ר יוחנן מה טעם כדי לעטר שוקי ירושלים בפירות,ותניא כרם רבעי היה לו לרבי אליעזר במזרח לוד בצד כפר טבי וביקש ר' אליעזר להפקירו לעניים,אמרו לו תלמידיו רבי כבר נמנו חבריך עליו והתירוהו מאן חבריך רבן יוחנן בן זכאי,רב נחמן בר יצחק אמר לשון של זהורית דתניא בראשונה היו קושרין לשון של זהורית על פתח אולם מבחוץ הלבין היו שמחין לא הלבין היו עצבין התקינו שיהו קושרין אותו על פתח אולם מבפנים,ועדיין היו מציצין ורואין הלבין היו שמחין לא הלבין היו עצבין התקינו שיהו קושרין אותו חציו בסלע וחציו בין קרניו של שעיר המשתלח,רב נחמן בר יצחק מאי טעמא לא אמר כרב פפא אמר לך אי סלקא דעתך רבן יוחנן בן זכאי חבריו דרבי אליעזר מי הוה רבו הוה ואידך כיון דתלמידים הוו לאו אורח ארעא למימרא ליה לרביה רבך,ורב פפא מאי טעמא לא אמר כרב נחמן בר יצחק אמר לך אי ס"ד רבן יוחנן בן זכאי בימי רבן יוחנן בן זכאי מי הוה לשון של זהורית והתניא כל שנותיו של רבן יוחנן בן זכאי מאה ועשרים שנה מ' שנה עסק בפרקמטיא מ' שנה למד מ' שנה לימד,ותניא מ' שנה קודם שנחרב הבית לא היה לשון של זהורית מלבין אלא מאדים ותנן משחרב הבית התקין רבן יוחנן בן זכאי ואידך אותם ארבעים שנה דלמד תלמיד יושב לפני רבו הוה ואמר מילתא ואסתבר טעמיה | 31b. b and from Yavne to Usha; and from Usha /b it returned b to Yavne; and from Yavne /b it went back b to Usha; and from Usha to Shefaram; and from Shefaram to Beit She’arim; and from Beit She’arim to Tzippori; and from Tzippori to Tiberias. And Tiberias is lower than all of them, /b as it is in the Jordan Valley. A verse alludes to these movements, b as it is stated: “And brought down, you shall speak out of the ground” /b (Isaiah 29:4)., b Rabbi Elazar says: /b There are b six exiles, /b if you count only the places, not the number of journeys, and a different verse alludes to this, b as it is stated: “For He has brought down those who dwell high, the lofty city laying it low, laying it low, to the ground, bringing it to the dust” /b (Isaiah 26:5). This verse mentions six expressions of lowering: Brought down, laying it low, laying it low, to the ground, bringing it, and to the dust. b Rabbi Yoḥa said: And from there, /b i.e., from their lowest place of descent, b they are destined to be redeemed /b in the future, b as it is stated: “Shake yourself from the dust, arise, sit, /b Jerusalem” (Isaiah 52:2)., strong MISHNA: /strong b Rabbi Yehoshua ben Korḥa said: And this, too, Rabban Yoḥa ben Zakkai instituted, that even /b if b the head of the court /b of seventy-one b is in any /b other b place, /b not where the Great Sanhedrin is in session, b the witnesses should /b nevertheless b go only to the place /b where the Great Sanhedrin b gathers /b to deliver testimony to determine the start of the month. Although the date of the month is dependent on the head of the Great Sanhedrin, as it is he who declares that the month is sanctified (see 24a), nevertheless, Rabban Yoḥa ben Zakkai instituted that the members of the Great Sanhedrin may sanctify the month in the absence of the head of the court., strong GEMARA: /strong The Gemara relates: There was b a certain woman who was called to judgment before Ameimar in Neharde’a. Ameimar /b temporarily b went to Meḥoza, and she did not follow him /b to be judged there. b He wrote a document of excommunication [ i petiḥa /i ] concerning her, /b for disobeying the court. b Rav Ashi said to Ameimar: Didn’t we learn /b in the mishna: b Even /b if b the head of the court /b of seventy-one b is in any /b other b place, the witnesses should go only to the place /b where the Great Sanhedrin b gathers? /b This shows that one must appear in the court itself, rather than follow the head of the court.,Ameimar b said to him: This applies only to testimony /b to determine the start b of the month, /b for which it is necessary to have a fixed place. The reason is b that if so, /b if the witnesses come to court when the head of the court is absent and they will have to go to another place, b consequently you will be obstructing them for future /b occasions, as they will consider it too much trouble and perhaps they will not come the next time. Therefore, the Sages said that these witnesses should go to the regular place where the Great Sanhedrin meets. b However, here, /b with regard to monetary claims, the verse states: b “The borrower is servant to the lender” /b (Proverbs 22:7), i.e., the defendant must act as is convenient to the claimant and the court.,§ b The Sages taught /b in a i baraita /i : b Priests are not allowed to ascend with their sandals to the platform /b to recite the Priestly Blessing in the synagogue. b And this is one of the nine ordices that Rabban Yoḥa ben Zakkai instituted. Six /b are mentioned b in this chapter: /b Sounding the i shofar /i on Shabbat in Yavne, taking the i lulav /i all seven days, the prohibition against eating new grain the entire day of waving, accepting testimony to determine the start of the month all day, having the witnesses to the New Moon go to the place of meeting, and reciting the Priestly Blessing without sandals. b And one /b is stated b in the first chapter, /b that the witnesses to the New Moon may desecrate Shabbat only for the months of Tishrei and Nisan., b And the other, as it is taught /b in a i baraita /i : b A convert who converts nowadays is required to set aside a quarter /b -shekel b for his nest, /b i.e., his pair of doves. By Torah law a convert must bring two burnt-offerings of birds, in addition to his immersion and circumcision. After the destruction, it was instituted that he must set aside the value of two young pigeons in anticipation of the rebuilding of the Temple. b Rabbi Shimon ben Elazar said: Rabban Yoḥa /b ben Zakkai b already /b assembled a majority who b voted and rescinded /b the ordice b due to /b a potential b mishap. /b If a convert is obligated to set aside money, someone might unwittingly use this money, thereby violating the prohibition against misuse of consecrated property., b And the other /b ordice, the ninth, b is /b the subject of b a dispute between Rav Pappa and Rav Naḥman bar Yitzḥak. Rav Pappa said: /b The ordice concerned the fruit of a b fourth-year grapevine. Rav Naḥman bar Yitzḥak said: /b It was with regard to b the strip of crimson /b wool.,The Gemara elaborates: b Rav Pappa said /b that the ordice is referring to the fruit of b a fourth-year grapevine, as it is taught /b in a mishna ( i Beitza /i 5a): The fruit of b a fourth-year grapevine /b has the status of second-tithe fruits, and therefore their owner b would ascend to Jerusalem /b and eat the grapes there. If he is unable to do so, due to the distance involved or the weight of the load, he may redeem the fruits with money where he is, and later redeem that money for other fruits in Jerusalem. However, the Sages decreed that fruit from the environs of Jerusalem should not be redeemed; rather, the owners should bring the fruit itself to Jerusalem. The environs of Jerusalem for this purpose were defined as b a day’s walk in each direction. And this is its boundary: Eilat to the north, Akrabat to the south, Lod to the west, and the Jordan /b river b to the east. /b , b And Ulla said, and some say Rabba bar Ulla /b said that b Rabbi Yoḥa said: /b For b what reason /b did the Sages institute this ordice, that one who lives near Jerusalem must bring his fruit there? b In order to adorn the markets of Jerusalem with fruit, /b as this decree ensures that there is always an abundance of fruit in Jerusalem., b And it was /b further b taught /b in a i baraita /i : b Rabbi Eliezer /b ben Hyrcanus, a student of Rabban Yoḥa ben Zakkai, b had a fourth-year grapevine /b located between Lod and Jerusalem, b to the east /b of b Lod alongside the village of Tavi. /b The vine was within the boundaries of Jerusalem for the purpose of this i halakha /i . Rabbi Eliezer could not bring the fruit to the Temple, as the Temple had been destroyed, b and Rabbi Eliezer sought to render /b the fruit b ownerless /b in favor b of the poor, /b for whom it would be worth the effort to bring the fruit to Jerusalem., b His students said to him: /b Our b teacher, /b there is no need to do so, as b your colleagues have already voted on /b the matter b and permitted it, /b as after the destruction of the Temple there is no need to adorn the markets of Jerusalem. The Gemara explains: b Who are: Your colleagues? /b This is referring to b Rabban Yoḥa ben Zakkai. /b , b Rav Naḥman bar Yitzḥak said: /b The ordice was with regard to b the strip of crimson /b wool used on Yom Kippur. b As it is taught /b in a i baraita /i : b At first they would tie a strip of crimson /b wool b to the opening of the Entrance Hall /b of the Temple b on the outside. /b If, after the sacrificing of the offerings and the sending of the scapegoat, the strip b turned white, /b the people b would rejoice, /b as this indicated that their sins had been atoned for. If b it did not turn white they would be sad. /b When the Sages saw that people were overly distressed on Yom Kippur, b they instituted that they should tie /b the strip of crimson wool b to the opening of the Entrance Hall on the inside, /b where only a few could enter to see it., b But /b people b would still peek and see /b it, and once again, if b it turned white they would rejoice, /b and if b it did not turn white they would be sad. /b Therefore, the Sages b instituted that they should tie half of /b the strip b to a rock /b near the place where the one who sent the scapegoat stood b and half of it between the horns of the scapegoat, /b so that the people would not know what happened to the strip until after the conclusion of Yom Kippur. This ordice was instituted by Rabban Yoḥa ben Zakkai.,The Gemara explains this dispute: b What is the reason /b that b Rav Naḥman bar Yitzḥak did not state /b his opinion with regard to the ordice b in accordance with /b the opinion of b Rav Pappa? He /b could have b said to you: If it enters your mind /b to say that b Rabban Yoḥa ben Zakkai /b rescinded the ordice of the fruit of fourth-year grapevines, b was he /b one of b Rabbi Eliezer’s colleagues, /b that the students would have referred to him in this manner? b He was his teacher. /b Therefore, Rabbi Yoḥa cannot be the one who instituted this ordice. b And the other, /b Rav Pappa, what would he respond to this? He would say that b since they were /b Rabbi Eliezer’s b students /b it is b not proper conduct /b for one b to say to his teacher: Your teacher. /b Therefore, they referred to Rabbi Yoḥa as Rabbi Eliezer’s colleague.,The Gemara asks: b And what is the reason /b that b Rav Pappa did not state /b his opinion b in accordance with /b the opinion of b Rav Naḥman bar Yitzḥak? /b Rav Pappa could have b said to you: If it enters your mind /b to say that this ordice for Yom Kippur was instituted by b Rabban Yoḥa ben Zakkai, in the days of Rabban Yoḥa ben Zakkai was there /b in fact b a strip of crimson /b wool? b Isn’t it taught /b in a i baraita /i : b All the years of Rabban Yoḥa ben Zakkai’s /b life were b 120 years: Forty years he was involved in business /b so that he could achieve ficial independence and study Torah, b forty years he studied /b Torah, and b forty years he taught /b Torah., b And it is taught /b in a i baraita /i : During b the forty years before the /b Second b Temple was destroyed the strip of crimson /b wool b would not turn white; rather, /b it would b turn /b a deeper shade of b red. And we learned /b in the mishna: b When the Temple was destroyed Rabban Yoḥa ben Zakkai instituted /b his ordices. This shows that Rabban Yoḥa lived and taught Torah after the destruction. Therefore the ordice of the crimson wool must have been made while Rabban Yoḥa was still studying Torah, before he instituted any ordices. The Gemara asks: b And the other /b Sage, Rav Naḥman bar Yitzḥak, what would he answer? According to him, that ordice was instituted during b those forty years that he studied /b Torah. He b was /b then b a student sitting before his teacher, and he said a matter, /b i.e., he suggested this ordice, b and his reasoning made sense /b to the Sages, |
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| 57. Anon., Midrash Psalms, 17.4-17.5, 19.2, 19.22 (4th cent. CE - 9th cent. CE) Tagged with subjects: •sheliah tzibbur, prayer leader Found in books: Levine (2005) 24, 377, 378 |
58. Anon., Exodus Rabbah, 22.3 (4th cent. CE - 9th cent. CE) Tagged with subjects: •sheliah tzibbur, prayer leader Found in books: Levine (2005) 553| 22.3. וַיִּירְאוּ הָעָם אֶת ה', שָׁנוּ רַבּוֹתֵינוּ הַקּוֹרֵא אֶת שְׁמַע צָרִיךְ לְהַזְכִּיר קְרִיעַת יַם סוּף וּמַכַּת בְּכוֹרִים בֶּאֱמֶת וְיַצִּיב, וְאִם לֹא הִזְכִּיר אֵין מַחֲזִירִין אוֹתוֹ, אֲבָל אִם לֹא הִזְכִּיר יְצִיאַת מִצְרַיִם מַחֲזִירִין אוֹתוֹ, שֶׁנֶּאֱמַר (דברים טז, ג): לְמַעַן תִּזְכֹּר אֶת יוֹם צֵאתְךָ מֵאֶרֶץ מִצְרַיִם, וּמַה בֵּין יְצִיאַת מִצְרַיִם לִקְרִיעַת יַם סוּף, אֶלָּא שֶׁיְצִיאַת מִצְרַיִם קָשָׁה, שֶׁנֶּאֱמַר (דברים ד, לד): אוֹ הֲנִסָּה אֱלֹהִים, (דברים ד, כ): וְאֶתְכֶם לָקַח ה', תֵּדַע לְךָ שֶׁזּוֹ קָשָׁה מִזּוֹ, שֶׁבִּיצִיאַת מִצְרַיִם כְּתִיב (שמות כ, ב): אָנֹכִי ה' אֱלֹהֶיךָ וגו', אֲבָל בִּקְרִיעַת יַם סוּף אֵינוֹ מַזְכִּיר אֶת הַשֵּׁם, וְלָמָּה צָרִיךְ לְהַזְכִּיר קְרִיעַת יַם סוּף בֶּאֱמֶת וְיַצִּיב, לְפִי שֶׁכֵּיוָן שֶׁקָּרַע לָהֶם אֶת הַיָּם הֶאֱמִינוּ בּוֹ, שֶׁנֶּאֱמַר: וַיַּאֲמִינוּ בַּה' וּבְמשֶׁה עַבְדּוֹ, וּבִזְכוּת הָאֲמָנָה שֶׁהֶאֱמִינוּ זָכוּ לוֹמַר שִׁירָה וְשָׁרְתָה עֲלֵיהֶם שְׁכִינָה, שֶׁכֵּן כְּתִיב אַחֲרָיו (שמות טו, א): אָז יָשִׁיר משֶׁה, לְכָךְ צָרִיךְ אָדָם לִסְמֹךְ גְּאֻלָּה לִתְפִלָּה, כְּשֵׁם שֶׁהֵם הִסְמִיכוּ שִׁירָה אַחַר הָאֲמָנָה וְהַקְּרִיעָה, וּכְשֵׁם שֶׁהֵם טִהֲרוּ לִבָּם וְאָמְרוּ שִׁירָה, שֶׁכֵּן כְּתִיב: וַיִּירְאוּ הָעָם אֶת ה' וַיַּאֲמִינוּ, וְאַחַר כָּךְ: אָז יָשִׁיר, כָּךְ צָרִיךְ אָדָם לְטַהֵר לִבּוֹ קֹדֶם שֶׁיִּתְפַּלֵּל, וְכֵן אִיּוֹב אָמַר (איוב טז, יז): עַל לֹא חָמָס בְּכַפָּי וּתְפִלָּתִי זַכָּה. אָמַר רַבִּי יְהוֹשֻׁעַ הַכֹּהֵן בֶּן רַבִּי נְחֶמְיָה וְכִי יֵשׁ תְּפִלָּה עֲכוּרָה, אֶלָּא כָּל מִי שֶׁיָּדָיו מְלֻכְלָכוֹת בְּגָזֵל הוּא קוֹרֵא לְהַקָּדוֹשׁ בָּרוּךְ הוּא וְאֵינוֹ עוֹנֶה אוֹתוֹ, לָמָּה, שֶׁתְּפִלָּתוֹ בַּעֲבֵרָה, שֶׁנֶּאֱמַר (בראשית ו, יג): וַיֹּאמֶר ה' לְנֹחַ קֵץ כָּל בָּשָׂר וגו', אֲבָל אִיּוֹב שֶׁלֹא הָיָה בַּעֲמָלוֹ גָּזֵל, הָיְתָה תְּפִלָּתוֹ זַכָּה, לְכָךְ אוֹמֵר: עַל לֹא חָמָס בְּכַפָּי, לְפִי שֶׁאֵין עָוֶל בְּכַפַּי וּבַעֲמָלִי, תְּפִלָּתִי זַכָּה. אָמַר רַבִּי חָמָא בַּר רַבִּי חֲנִינָא מִנַּיִן שֶׁכָּל מִי שֶׁהַגָּזֵל בְּיָדוֹ תְּפִלָּתוֹ עֲכוּרָה, שֶׁנֶּאֱמַר (ישעיה א, טו): וּבְפָרִשְׂכֶם כַּפֵּיכֶם וגו' אֵינֶנִּי שֹׁמֵעַ, מִפְּנֵי מָה, שֶׁיְּדֵיכֶם דָּמִים מָלֵאוּ. וּמִנַּיִן שֶׁכָּל מִי שֶׁמַּרְחִיק עַצְמוֹ מִן הַגָּזֵל תְּפִלָּתוֹ זַכָּה, שֶׁנֶּאֱמַר (תהלים כד, ד): נְקִי כַפַּיִם וּבַר לֵבָב, מַה כְּתִיב אַחֲרָיו (תהלים כד, ה ו): יִשָֹּׂא בְרָכָה מֵאֵת ה', זֶה דוֹר דּוֹרְשָׁיו. | |
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| 60. Anon., Soferim, 10.6, 11.3, 14.4-14.10, 17.5 Tagged with subjects: •sheliah tzibbur, prayer leader Found in books: Levine (2005) 353, 377, 494, 555, 556 |
| 61. Anon., Tanhuma, None Tagged with subjects: •sheliah tzibbur, prayer leader Found in books: Levine (2005) 377 |
62. Babylonian Talmud, Avodah Zarah, None Tagged with subjects: •sheliah tzibbur, prayer leader Found in books: Levine (2005) 353| 24b. יתרו לאחר מתן תורה הוה מאי איכא למימר אלא יתרו מישראל זבן,ת"ש (שמואל א טו, טו) ויאמר שאול מעמלקי הביאום אשר חמל העם על מיטב הצאן והבקר (המשנים והכרים ועל כל הצאן) למען זבוח לה' אלהיך מאי מיטב דמי מיטב,ומ"ש מיטב כי היכי דליקפץ עליהן זבינא,ת"ש (שמואל ב כד, כב) ויאמר ארונה אל דוד יקח ויעל אדוני המלך (את) הטוב בעיניו (ואת) [ראה] הבקר לעולה והמוריגים וכלי הבקר לעצים אמר רב נחמן ארונה גר תושב היה,מאי מוריגים אמר עולא מטה של טורביל מאי מטה של טורביל עיזא דקורקסא דדיישן אמר רב יוסף מאי קרא (ישעיהו מא, טו) הנה שמתיך למורג חרוץ חדש בעל פיפיות תדוש הרים ותדוק וגבעות כמוץ תשים,מיתיבי (שמואל א ו, יד) ואת הפרות העלו עולה לה' הוראת שעה היתה,ה"נ מסתברא דאי לא תימא הכי עולה נקבה מי איכא,ומאי קושיא דלמא בבמת יחיד וכדרב אדא בר אהבה דאמר רב אדא בר אהבה מנין לעולה נקבה שהיא כשרה בבמת יחיד שנאמר (שמואל א ז, ט) ויקח שמואל טלה חלב אחד ויעלהו עולה,ויעלהו זכר משמע אמר רב נחמן בר יצחק ויעלה כתיב,ר' יוחנן אמר גבול יש לה פחותה מבת ג' שנים נעקרת בת ג' שנים אינה נעקרת,איתיביה כל הני תיובתא שני להו פחותה מבת ג' שנים ת"ש ואת הפרות העלו עולה לה' בפחותה מבת שלש שנים,מתקיף לה רב הונא בריה דרב נתן א"כ היינו ואת בניהם כלו בבית פחותה מבת ג' שנים,(ופחותה מבת נ' שנים) מי קא ילדה והתניא פרה וחמור מבת ג' ודאי לכהן מכאן ואילך ספק אלא מחוורתא כדשנין מעיקרא:,(שמואל א ו, יב) וישרנה הפרות בדרך על דרך בית שמש וגו' מאי וישרנה א"ר יוחנן משום ר"מ שאמרו שירה ורב זוטרא בר טוביה אמר רב שישרו פניהם כנגד ארון ואמרו שירה,ומאי שירה אמרו א"ר יוחנן משום ר"מ (שמות טו, א) אז ישיר משה ובני ישראל ור' יוחנן דידיה אמר (ישעיהו יב, ד) ואמרתם ביום ההוא הודו לה' קראו בשמו וגו',ור"ש בן לקיש אמר מזמורא יתמא (תהלים צח, א) מזמור שירו לה' שיר חדש כי נפלאות עשה הושיעה לו ימינו וזרוע קדשו ר' אלעזר אמר (תהלים צט, א) ה' מלך ירגזו עמים,ר' שמואל בר נחמני אמר (תהלים צג, א) ה' מלך גאות לבש ר' יצחק נפחא אמר רוני רוני השיטה התנופפי ברוב הדרך המחושקת בריקמי זהב המהוללה בדביר ארמון ומפוארה בעדי עדיים,רב אשי מתני לה להא דר' יצחק אהא (במדבר י, לה) ויהי בנסוע הארון ויאמר משה קומה ה' ישראל מאי אמרו אמר ר' יצחק רוני רוני השיטה וכו',אמר רב כמאן קרו פרסאי לספרא דביר מהכא (שופטים א, יא) ושם דביר לפנים קרית ספר,רב אשי אמר כמאן קרו פרסאי לנידה דשתנא מהכא (בראשית לא, לה) כי דרך נשים לי | 24b. the incident involving b Yitro was after the giving of the Torah, what is there to say? /b How could they accept offerings from him? b Rather, /b it must be that b Yitro purchased /b the animals b from a Jew. /b ,The Gemara further states: b Come /b and b hear /b another objection from a verse: b “And Saul said: They have brought them from the Amalekites; for the people spared the best of the flock and of the herd, to sacrifice unto the Lord your God” /b (I Samuel 15:15). The verse states explicitly that the Israelites intended to sacrifice animals previously owned by gentiles. The Gemara explains: b What /b is the meaning of the phrase: b “The best”? /b This is referring to b the /b monetary b value of the best /b livestock. The intention was not to sacrifice the animals themselves, but to sell them and use the proceeds of the sale to purchase other animals to sacrifice as offerings.,The Gemara inquires: b And what is different /b about b the best /b animals? If the animals were sold for their value, why sell those animals in particular, rather than several inferior-quality animals? The Gemara explains that they did so b in order that buyers would jump at /b the opportunity to buy superior-quality livestock. In other words, it is easier to sell one superior-quality animal than several inferior-quality ones., b Come /b and b hear /b another objection from a verse: b “And Araunah said unto David: Let my lord the king take and offer up what seems good unto him; behold the cattle for the burnt-offering, and the threshing instruments [ i morigim /i ] and the accoutrements of the cattle for the wood” /b (II Samuel 24:22). Apparently, David was willing to accept oxen as offerings from a gentile. b Rav Naḥman says: Araunah was a gentile who resided in Eretz Yisrael and observed the seven Noahide mitzvot [ i ger toshav /i ]. /b The seven Noahide mitzvot include the prohibition against engaging in bestiality, and therefore Araunah was not suspected of this practice.,Tangentially, the Gemara asks: b What /b is the meaning of the term b “ i morigim /i ,” /b mentioned in this verse? b Ulla said: /b It is b a i turbil /i bed. /b The Gemara asks: b What /b is b a i turbil /i bed? /b It is b a serrated board [ i kurkesa /i ] /b used b for threshing. Rav Yosef said: What is the verse /b from which the meaning of i morigim /i is derived? It is derived from the verse: b “Behold, I have made you a new threshing board [ i morag /i ] having sharp teeth; you shall thresh the mountains, and beat them small, and shall make the hills as chaff” /b (Isaiah 41:15).,The Gemara b raises an objection /b to the opinion of Rabbi Eliezer. After the Philistines returned the Ark of the Covet to the Israelites upon a cart drawn by cattle, the verse states: b “And they sacrificed the cattle as a burnt-offering unto the Lord” /b (I Samuel 6:14). Evidently, the Jews did not hesitate to sacrifice the Philistines’ animals. The Gemara explains: There, b it was a provisional edict /b issued in extraordinary circumstances, and their actions are not representative of the general i halakha /i .,The Gemara adds: b This also stands to reason, as, if you do not say so, /b one can raise a further difficulty with this episode: b Is there a female burnt-offering? /b Only males may be sacrificed as burnt-offerings. Since the Jews sacrificed the cows as burnt-offerings, it is clear that they were acting unconventionally due to extenuating circumstances.,The Gemara rejects this proof: b And what is the difficulty? /b In other words, the additional problem with the incident, that the animals were female, which is cited as proof that there were extenuating circumstances, is not in fact difficult at all. The Gemara elaborates: b Perhaps /b the cows were offered b upon a private altar, and /b this is b in accordance with /b the opinion b of Rav Adda bar Ahava, as Rav Adda bar Ahava says: From where /b is it derived b that a female burnt-offering is fit /b to be sacrificed b upon a private altar? As it is stated: “And Samuel took a milking lamb, and sacrificed it [ i vaya’alehu /i ] for a burnt-offering /b unto the Lord” (I Samuel 7:9). The phrase “milking lamb” indicates that it was a female, and yet Samuel sacrificed it upon a private altar.,The Gemara raises a difficulty: But the word b i vaya’alehu /i /b is masculine, which b means /b that the lamb was b a male. Rav Naḥman bar Yitzḥak says: /b Although the word is read in the masculine, b it is written /b in the feminine form, b i vaya’alah /i , /b which teaches that even a female lamb may be sacrificed on a private altar.,§ After concluding its discussion of the opinion of Rabbi Eliezer, the Gemara cites another resolution of the contradiction between the mishna and the i baraita /i . b Rabbi Yoḥa says: There is /b a clear b demarcation /b in the case of an animal with whom a man engaged in bestiality. If she is b less than three years /b old, b she becomes barren /b as a result of penetration, but if she is already b three years /b old, b she does not become barren. /b Although gentiles are generally suspected of engaging in bestiality, the i baraita /i rules that an animal that is less than three years old may be used as an offering because a gentile will refrain from engaging in bestiality with an animal that may become barren as a result of his actions., b They raised all of those refutations /b from the aforementioned verses which indicate that animals purchased from gentiles may be brought as offerings, and b he answered them /b by claiming that the animals being offered were b less than three years /b old. The Gemara reexamines one of the objections. b Come /b and b hear, /b as the verse states: b “And they sacrificed the cattle as a burnt-offering unto the Lord” /b (I Samuel 6:14). Rabbi Yoḥa explained that although b in /b that incident the cattle had been owned by Philistines, they were b less than three years /b old, and it was therefore presumed that the Philistines had not engaged in bestiality with them.,The Gemara cites a refutation of Rabbi Yoḥa’s answer: b Rav Huna, son of Rabbi Natan, objects to this: If so, /b then b this is /b also true with regard to the verse: “And they took two nursing cows and tied them to the cart b and shut up their calves at home” /b (I Samuel 6:10). According to Rabbi Yoḥa, the verse is necessarily referring to cows that are b less than three years /b old., b And can /b a cow that is b less than three years /b old b give birth? But isn’t it taught /b in a i baraita /i : With regard to b a cow or a donkey /b purchased from a gentile when they were less b than three years /b old, the first of their offspring born after the purchase is b certainly /b reserved b for the priest, /b who is entitled to the firstborn of a cow or donkey owned by a Jew. b From this /b point b forward, /b i.e., if they were older than three years at the time of the sale, it is b uncertain /b whether or not the offspring is the firstborn. This indicates that an animal does not bear offspring within the first three years of its life. Since the cows in the verse had already given birth, they could not have been less than three years old, as Rabbi Yoḥa claimed. The Gemara concludes: b Rather, it is clear as we initially answered, /b i.e., Rabbi Yoḥa’s suggestion is rejected, and the actions in that verse were due to a provisional edict.,§ The Gemara further analyzes the episode involving the cows sent by the Philistines. The verse states: b “And the cattle took the straight [ i vayyisharna /i ] way, on the way to Beit Shemesh; /b they went along the highway, lowing as they went” (I Samuel 6:12). The Gemara asks: b What /b is the meaning of the word b i vayyisharna /i ? Rabbi Yoḥa says in the name of Rabbi Meir: /b It means b that they recited a song [ i shira /i ]. And Rav Zutra bar Toviyya /b says that b Rav says: /b It means b that they straightened [ i yishru /i ] their faces /b so that they were b opposite the Ark and recited a song. /b ,The Gemara asks: b And what song did they recite? Rabbi Yoḥa says in the name of Rabbi Meir: /b They recited the song that follows the verse: b “Then sang Moses and the children of Israel /b this song unto the Lord” (Exodus 15:1). b And Rabbi Yoḥa himself says /b that it was: b “And on that day shall you say: Give thanks unto the Lord, proclaim His name, /b declare His doings among the peoples, make mention that His name is exalted” (Isaiah 12:4)., b And Rabbi Shimon ben Lakish says /b that it was b an orphaned psalm, /b i.e., a psalm whose author and the event to which it makes reference are not specified. The psalm begins with: b “A Psalm. O sing unto the Lord a new song, for He has done marvelous things; His right hand, and His holy arm, have wrought salvation for Him” /b (Psalms 98:1). b Rabbi Elazar says /b that it was the psalm beginning with: b “The Lord reigns; let the peoples tremble” /b (Psalms 99:1)., b Rabbi Shmuel bar Naḥmani says /b that it was the Psalm beginning: b “The Lord reigns; He is clothed in majesty” /b (Psalms 93:1). b Rabbi Yitzḥak Nappaḥa says: /b They did not recite a verse found in the Bible, but rather, the following song: b Sing, sing, acacia; ascend in all your glory; overlaid with golden embroidery, exalted by the book [ i devir /i ] of the palace, and magnificent with jewels. /b The song alludes to the Ark of the Covet, which was made of acacia wood and covered with gold. The expression: Book of the palace, is a reference to the Torah scroll that was placed in the Ark., b Rav Ashi teaches this /b statement b of Rabbi Yitzḥak in relation to this /b verse: b “And it came to pass, when the Ark set forward, that Moses said: Rise up, O Lord, /b and let Your enemies be scattered” (Numbers 10:35). The Gemara asks: b What did the Jewish people recite /b at this juncture? b Rabbi Yitzḥak says /b that they recited: b Sing, sing, acacia, /b ascend in all your glory; overlaid with golden embroidery, exalted by the book of the palace, and magnificent with jewels.,§ Apropos the mention of the term i devir /i , the Gemara discusses its etymology. b Rav said: On what /b basis b do the Persians call a book [ i sifra /i ] /b by the term b i devir /i ? /b They derive it b from here: “Now the name of Debir [ i devir /i ] beforehand was Kiriath Sefer” /b (Judges 1:11). Since the name i devir /i was changed to Kiriath Sefer, the Persians referred to a i sifra /i , i.e., a book, as i devir /i .,The Gemara examines the etymology of another term coined by the Persians. b Rav Ashi said: On what /b basis b do the Persians call a menstruating woman /b by the term b i dashtana /i ? /b It is b from here, /b a verse in which Rachel claims to be a menstruating woman: b “For the manner of women is upon me [ i derekh nashim li /i ]” /b (Genesis 31:35). The word i dashtana /i is a shortened form of the phrase i derekh nashim /i . |
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| 63. Anon., Seder Eliyahu Rabbah, 12, 11 Tagged with subjects: •nan Found in books: Levine (2005) 384 |
| 65. Anon., Pesiqta De Rav Kahana, 3.1, 18.5 Tagged with subjects: •sheliah tzibbur, prayer leader Found in books: Levine (2005) 377, 488 |
| 66. Anon., Lexicon Artis Grammaticae (E Cod. Coislin. 345), 23.4 Tagged with subjects: •sheliah tzibbur, prayer leader Found in books: Levine (2005) 377 |
| 67. Anon., Metzora, 1.17 Tagged with subjects: •sheliah tzibbur, prayer leader Found in books: Levine (2005) 384 |
| 68. Septuagint, 4 Maccabees, 1, 29, 49, 36 Tagged with subjects: •nan Found in books: Levine (2005) 237 |
| 69. Anon., Yalqut Shimoni, None Tagged with subjects: •nan Found in books: Levine (2005) 555 |
| 70. Anon., Midrash Hagadol, None Tagged with subjects: •nan Found in books: Levine (2005) 24 |
