1. Hebrew Bible, Deuteronomy, 7.8, 16.1-16.2, 33.10 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •simeon b. azzai (r.) Found in books: Fishbane (2003) 185, 187| 7.8. "כִּי מֵאַהֲבַת יְהוָה אֶתְכֶם וּמִשָּׁמְרוּ אֶת־הַשְּׁבֻעָה אֲשֶׁר נִשְׁבַּע לַאֲבֹתֵיכֶם הוֹצִיא יְהוָה אֶתְכֶם בְּיָד חֲזָקָה וַיִּפְדְּךָ מִבֵּית עֲבָדִים מִיַּד פַּרְעֹה מֶלֶךְ־מִצְרָיִם׃", 16.1. "שָׁמוֹר אֶת־חֹדֶשׁ הָאָבִיב וְעָשִׂיתָ פֶּסַח לַיהוָה אֱלֹהֶיךָ כִּי בְּחֹדֶשׁ הָאָבִיב הוֹצִיאֲךָ יְהוָה אֱלֹהֶיךָ מִמִּצְרַיִם לָיְלָה׃", 16.1. "וְעָשִׂיתָ חַג שָׁבֻעוֹת לַיהוָה אֱלֹהֶיךָ מִסַּת נִדְבַת יָדְךָ אֲשֶׁר תִּתֵּן כַּאֲשֶׁר יְבָרֶכְךָ יְהוָה אֱלֹהֶיךָ׃", 16.2. "וְזָבַחְתָּ פֶּסַח לַיהוָה אֱלֹהֶיךָ צֹאן וּבָקָר בַּמָּקוֹם אֲשֶׁר־יִבְחַר יְהוָה לְשַׁכֵּן שְׁמוֹ שָׁם׃", 16.2. "צֶדֶק צֶדֶק תִּרְדֹּף לְמַעַן תִּחְיֶה וְיָרַשְׁתָּ אֶת־הָאָרֶץ אֲשֶׁר־יְהוָה אֱלֹהֶיךָ נֹתֵן לָךְ׃", | 7.8. "but because the LORD loved you, and because He would keep the oath which He swore unto your fathers, hath the LORD brought you out with a mighty hand, and redeemed you out of the house of bondage, from the hand of Pharaoh king of Egypt.", 16.1. "Observe the month of Abib, and keep the passover unto the LORD thy God; for in the month of Abib the LORD thy God brought thee forth out of Egypt by night.", 16.2. "And thou shalt sacrifice the passover-offering unto the LORD thy God, of the flock and the herd, in the place which the LORD shall choose to cause His name to dwell there.", 33.10. "They shall teach Jacob Thine ordices, And Israel Thy law; They shall put incense before Thee, And whole burnt-offering upon Thine altar. .", |
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2. Hebrew Bible, Numbers, 28.8 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •simeon b. azzai (r.) Found in books: Fishbane (2003) 185| 28.8. "וְאֵת הַכֶּבֶשׂ הַשֵּׁנִי תַּעֲשֶׂה בֵּין הָעַרְבָּיִם כְּמִנְחַת הַבֹּקֶר וּכְנִסְכּוֹ תַּעֲשֶׂה אִשֵּׁה רֵיחַ נִיחֹחַ לַיהוָה׃", | 28.8. "And the other lamb shalt thou present at dusk; as the meal-offering of the morning, and as the drink-offering thereof, thou shalt present it, an offering made by fire, of a sweet savour unto the LORD.", |
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3. Hebrew Bible, Leviticus, 1.9, 1.17, 3.5 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •simeon b. azzai (r.) Found in books: Fishbane (2003) 185| 1.9. "וְקִרְבּוֹ וּכְרָעָיו יִרְחַץ בַּמָּיִם וְהִקְטִיר הַכֹּהֵן אֶת־הַכֹּל הַמִּזְבֵּחָה עֹלָה אִשֵּׁה רֵיחַ־נִיחוֹחַ לַיהוָה׃", 1.17. "וְשִׁסַּע אֹתוֹ בִכְנָפָיו לֹא יַבְדִּיל וְהִקְטִיר אֹתוֹ הַכֹּהֵן הַמִּזְבֵּחָה עַל־הָעֵצִים אֲשֶׁר עַל־הָאֵשׁ עֹלָה הוּא אִשֵּׁה רֵיחַ נִיחֹחַ לַיהוָה׃", 3.5. "וְהִקְטִירוּ אֹתוֹ בְנֵי־אַהֲרֹן הַמִּזְבֵּחָה עַל־הָעֹלָה אֲשֶׁר עַל־הָעֵצִים אֲשֶׁר עַל־הָאֵשׁ אִשֵּׁה רֵיחַ נִיחֹחַ לַיהוָה׃", | 1.9. "but its inwards and its legs shall he wash with water; and the priest shall make the whole smoke on the altar, for a burnt-offering, an offering made by fire, of a sweet savour unto the LORD.", 1.17. "And he shall rend it by the wings thereof, but shall not divide it asunder; and the priest shall make it smoke upon the altar, upon the wood that is upon the fire; it is a burnt-offering, an offering made by fire, of a sweet savour unto the LORD.", 3.5. "And Aaron’s sons shall make it smoke on the altar upon the burnt-offering, which is upon the wood that is on the fire; it is an offering made by fire, of a sweet savour unto the LORD.", |
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4. Hebrew Bible, Genesis, 8.2 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •simeon b. azzai (r.) Found in books: Fishbane (2003) 187| 8.2. "וַיִּבֶן נֹחַ מִזְבֵּחַ לַיהוָה וַיִּקַּח מִכֹּל הַבְּהֵמָה הַטְּהוֹרָה וּמִכֹּל הָעוֹף הַטָּהֹר וַיַּעַל עֹלֹת בַּמִּזְבֵּחַ׃", 8.2. "וַיִּסָּכְרוּ מַעְיְנֹת תְּהוֹם וַאֲרֻבֹּת הַשָּׁמָיִם וַיִּכָּלֵא הַגֶּשֶׁם מִן־הַשָּׁמָיִם׃", | 8.2. "the fountains also of the deep and the windows of heaven were stopped, and the rain from heaven was restrained.", |
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5. Hebrew Bible, Exodus, 12.11 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •simeon b. azzai (r.) Found in books: Fishbane (2003) 185| 12.11. "וְכָכָה תֹּאכְלוּ אֹתוֹ מָתְנֵיכֶם חֲגֻרִים נַעֲלֵיכֶם בְּרַגְלֵיכֶם וּמַקֶּלְכֶם בְּיֶדְכֶם וַאֲכַלְתֶּם אֹתוֹ בְּחִפָּזוֹן פֶּסַח הוּא לַיהוָה׃", | 12.11. "And thus shall ye eat it: with your loins girded, your shoes on your feet, and your staff in your hand; and ye shall eat it in haste—it is the LORD’s passover.", |
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6. Hebrew Bible, Song of Songs, 1.12 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •simeon b. azzai (r.) Found in books: Fishbane (2003) 187| 1.12. "עַד־שֶׁהַמֶּלֶךְ בִּמְסִבּוֹ נִרְדִּי נָתַן רֵיחוֹ׃", | 1.12. While the king sat at his table, My spikenard sent forth its fragrance. |
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| 7. Anon., Sifra, None (2nd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Fishbane (2003) 187 |
8. Anon., Leviticus Rabba, 23.12 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •simeon b. azzai (r.) Found in books: Fishbane (2003) 187| 23.12. דָּבָר אַחֵר, (ויקרא יח, ג): כְּמַעֲשֵׂה אֶרֶץ מִִצְרַיִם, הֲדָא הוּא דִכְתִיב (איוב כד, טו): וְעֵין נֹאֵף שָׁמְרָה נֶשֶׁף לֵאמֹר לֹא תְשׁוּרֵנִי עָיִן וְסֵתֶר פָּנִים יָשִׂים, אָמַר רֵישׁ לָקִישׁ שֶׁלֹּא תֹאמַר שֶׁכָּל מִי שֶׁהוּא בְּגוּפוֹ נִקְרָא נוֹאֵף, נוֹאֵף בְּעֵינָיו נִקְרָא נוֹאֵף, שֶׁנֶּאֱמַר: וְעֵין נֹאֵף, וְהַנּוֹאֵף הַזֶּה יוֹשֵׁב וּמְשַׁמֵּר אֵימָתַי נֶשֶׁף בָּא אֵימָתַי עֶרֶב בָּא, שֶׁנֶּאֱמַר (משלי ז, ט): בְּנֶשֶׁף בְּעֶרֶב יוֹם, וְהוּא אֵינוֹ יוֹדֵעַ שֶׁיּוֹשֵׁב בְּסִתְרוֹ שֶׁל עוֹלָם, זֶה הַקָּדוֹשׁ בָּרוּךְ הוּא צָר כָּל קִטּוֹרִין שֶׁלּוֹ בִּדְמוּתוֹ בִּשְׁבִיל לְפַרְסְמוֹ, הוּא שֶׁאִיּוֹב אוֹמֵר (איוב י, ג): הֲטוֹב לְךָ כִּי תַעֲשֹׁק, זֶה זָן וּמְפַרְנֵס וְהוּא צָר כָּל קִטּוֹרִין שֶׁלּוֹ בִּדְמוּת אַחֵר, אֶלָּא (איוב י, ג): כִּי תִמְאַס יְגִיעַ כַּפֶּיךָ, וּמֵאַחַר שֶׁאַתָּה יָגֵעַ בּוֹ כָּל אַרְבָּעִים יוֹם אַתָּה חוֹזֵר וּמְקַלְקְלוֹ, אֶלָּא (איוב י, ג): וְעַל עֲצַת רְשָׁעִים הוֹפָעְתָּ, כָּךְ הוּא כְבוֹדְךָ לַעֲמֹד בֵּין נוֹאֵף לְנוֹאָפֶת. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא אִיּוֹב רָאוּי אַתָּה לְפַיֵּס אֶלָּא יְהִי אוֹמֵר כַּאֲשֶׁר אָמַרְתָּ (איוב י, ד): הַעֵינֵי בָשָׂר לָךְ, אֶלָּא אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא הֲרֵינִי צָר כָּל קִטּוֹרִין שֶׁלּוֹ בִּדְמוּת אָבִיו בִּשְׁבִיל לְפַרְסְמוֹ. אָמַר רַבִּי לֵוִי מָשָׁל לְתַלְמִידוֹ שֶׁל יוֹצֵר שֶׁגָּנַב בֵּיצַת יוֹצְרִים וְעָמַד רַבּוֹ עַל גְּנֵבָתוֹ, מֶה עָשָׂה עָמַד וַעֲשָׂאוֹ כְּלִי וְתָלוֹ בְּפָנָיו, וְכָל כָּךְ לָמָּה לְהוֹדִיעַ שֶׁעָמַד רַבּוֹ עַל גְּנֵבָתוֹ, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא הֲרֵינִי צָר כָּל קִטּוֹרִין שֶׁלּוֹ בִּדְמוּתוֹ בִּשְׁבִיל לְפַרְסְמוֹ. רַבִּי יְהוּדָה בְּרַבִּי סִימוֹן בְּשֵׁם רַבִּי לֵוִי בֶּן פְּרָטָא כְּתִיב (דברים לב, יח): צוּר יְלָדְךָ תֶּשִׁי, הִתַּשְׁתֶּם כֹּחוֹ שֶׁל יוֹצֵר. מָשָׁל לְצַיָּר שֶׁהָיָה יוֹשֵׁב וְצָר אִיקוֹנִין שֶׁל מֶלֶךְ, מִשֶּׁהוּא גּוֹמְרָהּ בָּאוּ וְאָמְרוּ לוֹ נִתְחַלֵּף הַמֶּלֶךְ, מִיָּד תָּשׁוּ יָדָיו שֶׁל יוֹצֵר, אָמַר שֶׁל מִי אָצוּר שֶׁל רִאשׁוֹן אוֹ שֶׁל שֵׁנִי, כָּךְ כָּל אַרְבָּעִים יוֹם הַקָּדוֹשׁ בָּרוּךְ הוּא עוֹסֵק בְּצוּרַת הַוָּלָד וּלְסוֹף אַרְבָּעִים יוֹם הִיא הוֹלֶכֶת וּמְקַלְקֶלֶת עִם אַחֵר, מִיָּד רָפוּ יָדָיו שֶׁל יוֹצֵר, אָמַר שֶׁל מִי אָצוּר שֶׁל רִאשׁוֹן אוֹ שֶׁל שֵׁנִי, הֱוֵי: צוּר יְלָדְךָ תֶּשִׁי, הִתַּשְׁתָּ כֹּחוֹ שֶׁל יוֹצֵר. יו"ד זְעֵירָא וְלֵית בִּקְרָיָה כַּוָּתָהּ, אָמַר רַבִּי יִצְחָק מָצִינוּ כָּל עוֹבְרֵי עֲבֵרוֹת הַגּוֹנֵב נֶהֱנֶה וְהַנִּגְנָב מַפְסִיד, הַגּוֹזֵל נֶהֱנֶה וְהַנִּגְזָל מַפְסִיד, בְּרַם הָכָא שְׁנֵיהֶם נֶהֱנִין מִי מַפְסִיד הַקָּדוֹשׁ בָּרוּךְ הוּא, הוּא מְאַבֵּד סַמָּנָיו. | |
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| 9. Anon., Sifre Deuteronomy, 41, 128 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Fishbane (2003) 185 |
| 10. Anon., Sifre Numbers, 143 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •simeon b. azzai (r.) Found in books: Fishbane (2003) 185, 186, 187 |
11. Babylonian Talmud, Yoma, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •simeon b. azzai (r.) Found in books: Fishbane (2003) 186| 40b. (ויקרא טז, י) יעמד חי לפני ה' לכפר עליו עד מתי יהיה זקוק לעמוד חי עד שעת מתן דמו של חבירו דברי רבי יהודה רבי שמעון אומר עד שעת וידוי דברים,במאי קא מיפלגי כדתניא לכפר בכפרת דמים הכתוב מדבר וכן הוא אומר (ויקרא טז, כ) וכלה מכפר את הקדש מה להלן בכפרת דמים אף כאן בכפרת דמים דברי רבי יהודה,ר' שמעון אומר לכפר עליו בכפרת דברים הכתוב מדבר,ת"ש שאלו תלמידיו את רבי עקיבא עלה בשמאל מהו שיחזור לימין אמר להן אל תתנו מקום לצדוקים לרדות,טעמא דאל תתנו מקום לצדוקים לרדות הא לאו הכי מהדרינן ליה והא אמרת הגרלה מעכבא וכיון דקבעתיה שמאל היכי מהדרינן ליה,אמר רבא הכי קאמרי עלה הגורל בשמאל מהו שיחזירו לו ולשעירו לימין אמר להם אל תתנו מקום לצדוקים לרדות,ת"ש אילו נאמר את השעיר אשר עליו הייתי אומר יניחנו עליו ת"ל עלה כיון שעלה שוב אינו צריך,למאי אילימא למצוה מכלל דהנחה מצוה נמי לא אלא לאו לעכב ושמע מינה הגרלה מעכבא הנחה לא מעכבא,אמר רבא הכי קאמר אילו נאמר אשר עליו הייתי אומר יניחנו עליו עד שעת שחיטה ת"ל אשר עלה כיון שעלה שוב אינו צריך,ת"ש (ויקרא טז, ט) ועשהו חטאת הגורל עושהו חטאת ואין השם עושהו חטא',שיכול והלא דין הוא ומה במקום שלא קידש הגורל קידש השם מקום שקידש הגורל אינו דין שיקדש השם,ת"ל ועשהו חטאת הגורל עושה חטאת ואין השם עושה חטאת | 40b. The verse states: “But the goat on which the lot came up for Azazel b shall be stood alive before the Lord, to make atonement over him, /b to send him away for Azazel into the wilderness” (Leviticus 16:10). The verse indicates that the goat must remain alive until a certain time. Were it to die beforehand, it would have to be replaced. b Until when /b is the goat for Azazel b required to stand alive? Until the time of the application of the blood of its counterpart, /b i.e., the goat for God; b this is the statement of Rabbi Yehuda. Rabbi Shimon says: /b It must remain alive b until the time of the verbal confession /b over it., b With regard to what do they disagree? As it was taught /b in a i baraita /i : The verse states that the goat should remain alive b “to make atonement” /b (Leviticus 16:10). This indicates that it must remain alive until it effects atonement. Rabbi Yehuda and Rabbi Shimon dispute which atonement the verse is referring to. b The verse speaks of atonement through /b the application of the b blood /b of the sin-offering goat. b And similarly it states: “When he has made an end of atoning for the Sanctuary, /b and the Tent of Meeting, and the altar, he shall present the live goat” (Leviticus 16:20). b Just as there /b the reference is b to atonement through blood, so too here /b the verse is referring to b atonement through blood. This is the statement of Rabbi Yehuda. /b , b Rabbi Shimon says: “To make atonement over it”; the verse speaks of atonement through speech, /b i.e., the verbal confession that is recited over it., b Come /b and b hear /b a proof that the drawing of lots is not indispensable. A i baraita /i teaches: b Rabbi Akiva’s students asked him: /b If the lot for God b was drawn by /b the High Priest’s b left /b hand, b what is /b the i halakha /i with regard to whether b he may transfer /b the lot b to /b his b right /b hand? b He said to them: Do not give the heretics an opportunity to dominate. /b If it is allowed, they will adduce this as proof of their claim that the i halakhot /i are not absolute, and the Sages have the power to change them as they see fit.,The Gemara infers: b The /b only b reason /b Rabbi Akiva provided to disallow it was b so as not to give heretics an opportunity to dominate, /b which implies that if b not for this /b reason, it would be permitted to b transfer /b the lot to the right hand. How could this be true? b Didn’t you say /b that b the drawing /b of the lots b is indispensable? And, /b consequently, b once /b the designation of the goat has been defined by the drawing of the b left /b hand, b how /b then b could we transfer /b the lot to the right hand? Perforce, the designation is not created by the actual drawing, and as such it is not indispensable.,The Gemara explains the i baraita /i can be understood in a way in which it does not provide a proof: b Rava said: This is /b what Rabbi Akiva’s students b are saying: /b If b the lot was drawn by /b his b left /b hand, b what is /b the i halakha /i with regard to whether b he may transfer it, /b the lot, b and its /b associated b goat to /b his b right /b side. b He said to them: Do not give the heretics an opportunity to dominate. /b Accordingly, there was never any suggestion of changing the designation of the goats. Therefore, no proof can be brought concerning the indispensability of the drawing of the lots., b Come /b and b hear /b a proof that the drawing of lots is indispensable. A i baraita /i teaches ( i Sifra /i , i Aharei Mot /i 2:4): b If /b the verse b had stated /b only: b “The goat upon which /b the lot” (Leviticus 16:9), b I would have said /b the intention is that b he /b must physically b place /b the lot b upon it. /b Therefore, b the verse /b also b states: /b “On which b it came up” /b (Leviticus 16:9), indicating that b once /b the lot b has come up /b from the receptacle, b it is not necessary /b to do b more, /b i.e., the lot does not have to be physically placed upon the goat.,The Gemara clarifies: b To what /b does the i baraita /i refer when it says it is not necessary to actually place the lot upon the goat? b If we say /b it means that it is no longer necessary to do so even b as a mitzva, /b then, b by inference, /b one must conclude that b the placement /b of the lot upon the goat is b not even a mitzva. /b This is problematic. Since it is clearly part of the Yom Kippur service, it must at least be a mitzva. b Rather, is it not /b that when the i baraita /i teaches that the placing of the lot is not necessary, it means only that the placing of the lot is not b indispensable? And conclude from it /b that the b drawing /b of lots b is indispensable, /b but b the placement /b of the lot upon the goat b is not indispensable. /b ,Rava rejects the proof: b Rava said: /b This cannot serve as a proof, since b this is what /b the i baraita /i b is saying: If /b the verse b had stated /b only: b “The goat upon which /b the lot,” b I would have said /b that the intention is that b he should /b physically b place /b the lot b upon /b the goat, and the lot should remain upon it b until the time of its slaughter. /b Therefore, b the verse /b also b states: /b “On which b it came up,” /b indicating that b once /b the lot b has come up /b from the receptacle and been placed upon the goat for even one moment, b it is not necessary /b to do b more, /b i.e., the lot does not have to remain on the goat anymore. Understood in this way, it cannot be determined from this i baraita /i whether or not the placement is indispensable., b Come /b and b hear /b a proof that Rabbi Yehuda holds that the drawing of the lots is indispensable. A i baraita /i in the i Sifra /i teaches: The verse states: “Aaron shall bring forward the goat upon which the lot came up for the Lord, b and he shall offer it for a sin-offering” /b (Leviticus 16:9). The verse indicates that b the lottery makes it a sin-offering, /b but verbally designating the goat with b the status /b of a sin-offering b does not make it a sin-offering. /b ,The i baraita /i continues: A verse is needed to teach this i halakha /i , as I b might /b have thought to come to the opposite conclusion. b Is there not an i a fortiori /i inference /b as follows: b Just as in a case in which /b the use of b a lottery does not consecrate /b the animals with a specific designation, e.g., a woman who has given birth and must bring two birds, one as a sin-offering and one as a burnt-offering, nevertheless a verbal designation of the animals with b the required status does consecrate them, /b so too, in b a case in which /b the use of b a lottery does consecrate /b the animals, b is it not /b logically b right that /b verbally designating the animals with b the required status should consecrate them? /b ,In contradiction of this reasoning, b the verse states, /b with regard to the goat: “He shall offer it for a sin-offering” to indicate that the lottery makes it a sin-offering; verbally designating the goat with the status of a sin-offering does not make it a sin-offering. |
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| 12. Babylonian Talmud, Menachot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •simeon b. azzai (r.) Found in books: Fishbane (2003) 187 |
13. Babylonian Talmud, Ketuvot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •simeon ben azzai, rabbi Found in books: Poorthuis Schwartz and Turner (2009) 154| 63a. קא מדברת אלמנות חיים אמרה ליה אי לדידי ציית יתיב תרי סרי שני אחריני אמר ברשות קא עבידנא הדר אזיל ויתיב תרי סרי שני אחריני בבי רב כי אתא אייתי בהדיה עשרין וארבעה אלפי תלמידי שמעה דביתהו הות קא נפקא לאפיה אמרו לה שיבבתא שאילי מאני לבוש ואיכסאי אמרה להו (משלי יב, י) יודע צדיק נפש בהמתו כי מטיא לגביה נפלה על אפה קא מנשקא ליה לכרעיה הוו קא מדחפי לה שמעיה אמר להו שבקוה שלי ושלכם שלה הוא,שמע אבוה דאתא גברא רבה למתא אמר איזיל לגביה אפשר דמפר נדראי אתא לגביה א"ל אדעתא דגברא רבה מי נדרת א"ל אפילו פרק אחד ואפי' הלכה אחת אמר ליה אנא הוא נפל על אפיה ונשקיה על כרעיה ויהיב ליה פלגא ממוניה ברתיה דר"ע עבדא ליה לבן עזאי הכי והיינו דאמרי אינשי רחילא בתר רחילא אזלא כעובדי אמה כך עובדי ברתא,רב יוסף בריה דרבא שדריה אבוהי לבי רב לקמיה דרב יוסף פסקו ליה שית שני כי הוה תלת שני מטא מעלי יומא דכפורי אמר איזיל ואיחזינהו לאינשי ביתי שמע אבוהי שקל מנא ונפק לאפיה אמר ליה זונתך נזכרת איכא דאמרי אמר ליה יונתך נזכרת איטרוד לא מר איפסיק ולא מר איפסיק:, big strongמתני׳ /strong /big המורדת על בעלה פוחתין לה מכתובתה שבעה דינרין בשבת ר' יהודה אומר שבעה טרפעיקין עד מתי הוא פוחת עד כנגד כתובתה ר' יוסי אומר לעולם הוא פוחת והולך עד שאם תפול לה ירושה ממקום אחר גובה הימנה וכן המורד על אשתו מוסיפין על כתובתה שלשה דינרין בשבת ר' יהודה אומר שלשה טרפעיקין:, big strongגמ׳ /strong /big מורדת ממאי רב הונא אמר מתשמיש המטה ר' יוסי ברבי חנינא אמר ממלאכה תנן וכן המורד על אשתו בשלמא למ"ד מתשמיש לחיי אלא למאן דאמר ממלאכה מי משועבד לה אין באומר איני זן ואיני מפרנס,והאמר רב האומר איני זן ואיני מפרנס יוציא ויתן כתובה ולאו לאמלוכי ביה בעי:,מיתבי אחת לי ארוסה ונשואה ואפי' נדה ואפילו חולה ואפי' שומרת יבם,(בשלמא למאן דאמר ממלאכה שפיר אלא למאן דאמר מתשמיש נדה בת תשמיש היא אמר לך אינו דומה מי שיש לו פת בסלו למי שאין לו,איכא דאמרי) בשלמא למאן דאמר מתשמיש היינו דקתני חולה | 63a. b will you lead /b the life of a b widow of a living man, /b living alone while your husband is in another place? b She said to him: If he /b would b listen to me, he would sit /b and study b for another twelve years. /b When Rabbi Akiva heard this b he said: I have permission to do /b this. b He went back and sat for another twelve years in the study hall. When he came /b back b he brought twenty-four thousand students with him. His wife heard and went out /b toward him b to greet him. Her neighbors said: Borrow some clothes and wear them, /b as your current apparel is not appropriate to meet an important person. b She said to them: “A righteous man understands the life of his beast” /b (Proverbs 12:10). b When she came to him she fell on her face and kissed his feet. His attendants pushed her /b away as they did not know who she was, and b he said to them: Leave her /b alone, as b my /b Torah knowledge b and yours is /b actually b hers. /b ,In the meantime b her father heard that a great man came to the town. He said: I will go to him. Maybe he will nullify my vow /b and I will be able to support my daughter. b He came to him /b to ask about nullifying his vow, and Rabbi Akiva b said to him: Did you vow thinking that /b this Akiva b would become a great man? He said to him: /b If I had believed he would know b even one chapter or even one i halakha /i /b I would not have been so harsh. b He said to him: I am he. /b Ben Kalba Savua b fell on his face and kissed his feet and gave him half of his money. /b The Gemara relates: b Rabbi Akiva’s daughter did the same /b thing b for ben Azzai, /b who was also a simple person, and she caused him to learn Torah in a similar way, by betrothing herself to him and sending him off to study. b This /b explains the folk saying b that people say: The ewe follows the ewe; the daughter’s actions are the same as her mother’s. /b ,On the same subject it is related: b Rav Yosef, son of Rava, was sent by his father to the study hall /b to learn b before /b the great Sage b Rav Yosef. /b They b agreed /b that b he /b should sit for b six years /b in the study hall. b When three years had /b passed, b the eve of Yom Kippur arrived /b and b he said: I will go and see the members of my household, /b meaning his wife. b His father heard and took a weapon, /b as if he were going to war, b and went to meet him. /b According to one version b he said to him: Did you remember your mistress, /b as you are abandoning your studies to see a woman? b There are /b those b who say /b that he said to him: b Did you remember your dove? /b Since both father and son were involved in an argument, b they were preoccupied /b and b this Master did not eat the cessation /b meal before Yom Kippur b and that Master /b also b did not eat the cessation /b meal that day., strong MISHNA: /strong A woman b who rebels against her husband /b is fined; b her marriage contract is reduced /b by b seven dinars /b each b week. Rabbi Yehuda says: Seven half-dinars [ i terapa’ikin /i ] /b each week. b Until when does he reduce /b her marriage contract? b Until /b the reductions are b equivalent to her marriage contract, /b i.e., until he no longer owes her any money, at which point he divorces her without any payment. b Rabbi Yosei says: He can always continue to deduct /b from the sum, even beyond that which is owed to her due to her marriage contract, b so that if she will receive an inheritance from another source, he can collect /b the extra amount b from her. And similarly, /b if a man b rebels against his wife, /b he is fined and an extra b three dinars a week are added to her marriage contract. Rabbi Yehuda says: Three i terapa’ikin /i . /b , strong GEMARA: /strong The Gemara asks: b Against what /b does b she rebel; /b what is the nature of the rebellion discussed in the mishna? b Rav Huna said: Against /b engaging in b marital relations. Rabbi Yosei, son of Rabbi Ḥanina, said: Against /b the b tasks /b she is obligated to perform for her husband. The Gemara clarifies this dispute. b The mishna states: Similarly, if /b a man b rebels against his wife. Granted, according to the one who says /b that the rebellion is b against marital relations, it is well, /b as this type of rebellion can apply equally to a husband. b However, according to the one who says /b that she rebels b against /b performing b tasks, is he subjugated to her /b to perform tasks? The Gemara answers: b Yes, /b he is, as the mishna is discussing b someone who says: I will not sustain and I will not support /b my wife.,The Gemara asks: b But didn’t Rav say: One who says: I will not sustain and I will not support /b my wife b must /b immediately b divorce /b her b and give her /b the payment for her b marriage contract? /b What relevance is there to a discussion of a weekly fine? The Gemara answers: b Shouldn’t he be consulted /b to investigate whether he will retract his decision? In the interim, while the court discusses the issue with him and explains that he must divorce his wife if he does not retract his decision, he is fined by the addition of three dinars per week to her marriage contract.,The Gemara b raises an objection /b from a i baraita /i with regard to a rebellious woman: b It is the same to me, /b i.e., the same i halakha /i applies, if the woman who rebelled is b a betrothed woman, or a married woman, or even a menstruating woman, or even /b if she is b ill, or even /b if she is b a widow waiting for her i yavam /i /b to perform levirate marriage.,The Gemara discusses the i baraita /i . b Granted, according to the one who says /b that her rebelliousness is referring to performing b tasks, it is well. However, according to the one who says /b that she rebels b against /b engaging in b marital relations, /b is b a menstruating woman fit to /b engage in b marital relations? /b She is not, and therefore there would be no significance to her refusal. The Gemara answers: The one who advocates that opinion could have b said to you: One who has bread in his basket, /b i.e., one who has engaged in marital relations with his wife in the past, b is not comparable to one who does not have /b bread in his basket. Since she declares her refusal to engage in marital relations, he suffers from this refusal even when she is menstruating or ill., b There are /b those b who say /b that the objection was phrased differently. b Granted, according to the one who says /b that the rebellion discussed in the mishna is referring to b engaging in marital relations, this /b explanation b is /b consistent with b that which is taught /b with regard to b an ill woman, /b that she be fined as a rebellious woman, as even if she is not capable of working, she can still be rebellious with regard to marital relations. |
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14. Babylonian Talmud, Hagigah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •simeon ben azzai, rabbi Found in books: Poorthuis Schwartz and Turner (2009) 230| 14b. הא בדברי תורה הא במשא ומתן בדברי תורה הוו במשא ומתן לא הוו.,ת"ר מעשה ברבן יוחנן בן זכאי שהיה רוכב על החמור והיה מהלך בדרך ור' אלעזר בן ערך מחמר אחריו אמר לו רבי שנה לי פרק אחד במעשה מרכבה אמר לו לא כך שניתי לכם ולא במרכבה ביחיד אלא א"כ היה חכם מבין מדעתו אמר לו רבי תרשיני לומר לפניך דבר אחד שלמדתני אמר לו אמור,מיד ירד רבן יוחנן בן זכאי מעל החמור ונתעטף וישב על האבן תחת הזית אמר לו רבי מפני מה ירדת מעל החמור אמר אפשר אתה דורש במעשה מרכבה ושכינה עמנו ומלאכי השרת מלוין אותנו ואני ארכב על החמור מיד פתח ר"א בן ערך במעשה המרכבה ודרש וירדה אש מן השמים וסיבבה כל האילנות שבשדה פתחו כולן ואמרו שירה,מה שירה אמרו (תהלים קמח, ז) הללו את ה' מן הארץ תנינים וכל תהומות עץ פרי וכל ארזים הללויה נענה מלאך מן האש ואמר הן הן מעשה המרכבה עמד רבן יוחנן ב"ז ונשקו על ראשו ואמר ברוך ה' אלהי ישראל שנתן בן לאברהם אבינו שיודע להבין ולחקור ולדרוש במעשה מרכבה יש נאה דורש ואין נאה מקיים נאה מקיים ואין נאה דורש אתה נאה דורש ונאה מקיים אשריך אברהם אבינו שאלעזר בן ערך יצא מחלציך,וכשנאמרו הדברים לפני ר' יהושע היה הוא ורבי יוסי הכהן מהלכים בדרך אמרו אף אנו נדרוש במעשה מרכבה פתח רבי יהושע ודרש ואותו היום תקופת תמוז היה נתקשרו שמים בעבים ונראה כמין קשת בענן והיו מלאכי השרת מתקבצין ובאין לשמוע כבני אדם שמתקבצין ובאין לראות במזמוטי חתן וכלה,הלך רבי יוסי הכהן וסיפר דברים לפני רבן יוחנן בן זכאי ואמר אשריכם ואשרי יולדתכם אשרי עיני שכך ראו ואף אני ואתם בחלומי מסובין היינו על הר סיני ונתנה עלינו בת קול מן השמים עלו לכאן עלו לכאן טרקלין גדולים ומצעות נאות מוצעות לכם אתם ותלמידיכם ותלמידי תלמידיכם מזומנין לכת שלישית,איני והתניא ר' יוסי בר' יהודה אומר שלשה הרצאות הן ר' יהושע הרצה דברים לפני רבן יוחנן בן זכאי ר"ע הרצה לפני ר' יהושע חנניא בן חכינאי הרצה לפני ר"ע ואילו ר"א בן ערך לא קא חשיב דארצי וארצו קמיה קחשיב דארצי ולא ארצו קמיה לא קא חשיב והא חנניא בן חכינאי דלא ארצו קמיה וקא חשיב דארצי מיהא קמיה מאן דארצי.,ת"ר ארבעה נכנסו בפרדס ואלו הן בן עזאי ובן זומא אחר ורבי עקיבא אמר להם ר"ע כשאתם מגיעין אצל אבני שיש טהור אל תאמרו מים מים משום שנאמר (תהלים קא, ז) דובר שקרים לא יכון לנגד עיני,בן עזאי הציץ ומת עליו הכתוב אומר (תהלים קטז, טו) יקר בעיני ה' המותה לחסידיו בן זומא הציץ ונפגע ועליו הכתוב אומר (משלי כה, טז) דבש מצאת אכול דייך פן תשבענו והקאתו אחר קיצץ בנטיעות רבי עקיבא יצא בשלום,שאלו את בן זומא מהו לסרוסי כלבא אמר להם (ויקרא כב, כד) ובארצכם לא תעשו כל שבארצכם לא תעשו שאלו את בן זומא בתולה שעיברה מהו לכ"ג מי חיישינן לדשמואל דאמר שמואל | 14b. b This /b case is referring b to words of Torah, /b while b that /b case is referring b to commerce. With regard to words of Torah, they were /b trustworthy; b with regard to commerce, they were not. /b ,§ The Gemara returns to the topic of the Design of the Divine Chariot. b The Sages taught: An incident /b occurred b involving Rabban Yoḥa ben Zakkai, who was riding on a donkey and was traveling along the way, and /b his student, b Rabbi Elazar ben Arakh, was riding a donkey behind him. /b Rabbi Elazar b said to him: My teacher, teach me one chapter in the Design of the /b Divine b Chariot. He said to him: /b Have b I not taught you: And one may not /b expound the Design of the Divine Chariot b to an individual, unless he is a Sage who understands on his own accord? /b Rabbi Elazar b said to him: My teacher, allow me to say before you one thing that you taught me. /b In other words, he humbly requested to recite before him his own understanding of this issue. b He said to him: Speak. /b , b Immediately, Rabban Yoḥa ben Zakkai alighted from the donkey, and wrapped /b his head in his cloak in a manner of reverence, b and sat on a stone under an olive tree. /b Rabbi Elazar b said to him: My teacher, for what reason did you alight from the donkey? He said: /b Is it b possible that /b while b you are expounding the Design of the /b Divine b Chariot, and the Divine Presence is with us, and the ministering angels are accompanying us, that I should ride on a donkey? Immediately, Rabbi Elazar ben Arakh began /b to discuss b the Design of the /b Divine b Chariot and expounded, and fire descended from heaven and encircled all the trees in the field, and all /b the trees b began reciting song. /b , b What song did they recite? “Praise the Lord from the earth, sea monsters and all depths…fruit trees and all cedars…praise the Lord” /b (Psalms 148:7–14). b An angel responded from the fire, saying: This is the very Design of the /b Divine b Chariot, /b just as you expounded. b Rabban Yoḥa ben Zakkai stood and kissed /b Rabbi Elazar ben Arakh b on his head, and said: Blessed be God, Lord of Israel, who gave our father Abraham a son /b like you, b who knows /b how b to understand, investigate, and expound the Design of the /b Divine b Chariot. There are some who expound /b the Torah’s verses b well but do not fulfill /b its imperatives b well, /b and there are some b who fulfill /b its imperatives b well but do not expound /b its verses b well, /b whereas b you expound /b its verses b well and fulfill /b its imperatives b well. Happy are you, our father Abraham, that Elazar ben Arakh came from your loins. /b ,The Gemara relates: b And when /b these b matters, /b this story involving his colleague Rabbi Elazar ben Arakh, b were recounted before Rabbi Yehoshua, he was walking along the way with Rabbi Yosei the Priest. They said: We too shall expound the Design of the /b Divine b Chariot. Rabbi Yehoshua began expounding. And that was the day of the summer solstice, /b when there are no clouds in the sky. Yet the b heavens became filled with clouds, and there was the appearance of a kind of rainbow in a cloud. And ministering angels gathered and came to listen, like people gathering and coming to see the rejoicing of a bridegroom and bride. /b , b Rabbi Yosei the Priest went and recited /b these b matters before Rabban Yoḥa ben Zakkai, /b who b said /b to him: b Happy are /b all of b you, and happy are /b the mothers b who gave birth to you; happy are my eyes that saw this, /b students such as these. b As for you and I, /b I saw b in my dream /b that b we were seated at Mount Sinai, and a Divine Voice came to us from heaven: Ascend here, ascend here, /b for b large halls /b [ b i teraklin /i /b ] b and pleasant couches are made up for you. You, your students, and the students of your students are invited to /b the b third group, /b those who will merit to welcome the Divine Presence.,The Gemara poses a question: b Is that so? But isn’t it taught /b in a i baraita /i : b Rabbi Yosei, son of Rabbi Yehuda, says: There are three lectures. /b In other words, there are three Sages with regard to whom it states that they delivered lectures on the mystical tradition: b Rabbi Yehoshua lectured /b on these b matters before Rabban Yoḥa ben Zakkai; Rabbi Akiva lectured before Rabbi Yehoshua; /b and b Ḥaya ben Ḥakhinai lectured before Rabbi Akiva. However, Rabbi Elazar ben Arakh was not included /b in the list, despite the testimony that he lectured before Rabban Yoḥa. The Gemara explains: Those b who lectured and were /b also b lectured to were included; /b but those b who lectured and were not lectured to were not included. /b The Gemara asks: b But wasn’t /b there b Ḥaya ben Ḥakhinai, who was not lectured to, and /b yet b he is included? /b The Gemara answers: Ḥaya ben Ḥakhinai b actually lectured before one who lectured /b in front of his own rabbi, so he was also included in this list.,§ b The Sages taught: Four entered the orchard [ i pardes /i ], /b i.e., dealt with the loftiest secrets of Torah, b and they are as follows: Ben Azzai; and ben Zoma; i Aḥer /i , /b the other, a name for Elisha ben Avuya; b and Rabbi Akiva. Rabbi Akiva, /b the senior among them, b said to them: When, /b upon your arrival in the upper worlds, b you reach pure marble stones, do not say: Water, water, /b although they appear to be water, b because it is stated: “He who speaks falsehood shall not be established before My eyes” /b (Psalms 101:7).,The Gemara proceeds to relate what happened to each of them: b Ben Azzai glimpsed /b at the Divine Presence b and died. And with regard to him the verse states: “Precious in the eyes of the Lord is the death of His pious ones” /b (Psalms 116:15). b Ben Zoma glimpsed /b at the Divine Presence b and was harmed, /b i.e., he lost his mind. b And with regard to him the verse states: “Have you found honey? Eat as much as is sufficient for you, lest you become full from it and vomit it” /b (Proverbs 25:16). b i Aḥer /i chopped down the shoots /b of saplings. In other words, he became a heretic. b Rabbi Akiva came out safely. /b ,The Gemara recounts the greatness of ben Zoma, who was an expert interpreter of the Torah and could find obscure proofs: b They asked ben Zoma: What is /b the i halakha /i with regard to b castrating a dog? /b The prohibition against castration appears alongside the sacrificial blemishes, which may imply that it is permitted to castrate an animal that cannot be sacrificed as an offering. b He said to them: /b The verse states “That which has its testicles bruised, or crushed, or torn, or cut, you shall not offer to God, nor b shall you do so in your land” /b (Leviticus 22:24), from which we learn: With regard to b any /b animal b that is in your land, you shall not do /b such a thing. b They /b also b asked ben Zoma: /b A woman considered b to be a virgin who became pregt, what is /b the i halakha /i ? b A High Priest /b may marry only a virgin; is he permitted to marry her? The answer depends on the following: b Are we concerned for /b the opinion of b Shmuel? Shmuel says: /b |
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15. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Lieber (2014) 27| 27a. היינו רבנן,אלא מאי עד ולא עד בכלל אימא סיפא ושל מוספין כל היום ר' יהודה אומר עד שבע שעות ותניא היו לפניו שתי תפלות אחת של מוסף ואחת של מנחה מתפלל של מנחה ואחר כך של מוסף שזו תדירה וזו אינה תדירה רבי יהודה אומר מתפלל של מוסף ואחר כך של מנחה שזו עוברת וזו אינה עוברת,אי אמרת בשלמא עד ועד בכלל היינו דמשכחת להו שתי תפלות בהדי הדדי אלא אי אמרת עד ולא עד בכלל היכי משכחת להו שתי תפלות בהדי הדדי כיון דאתיא לה של מנחה אזלא לה של מוספין,אלא מאי עד ועד בכלל קשיא רישא מאי איכא בין רבי יהודה לרבנן מי סברת דהאי פלג מנחה פלג אחרונה קאמר פלג ראשונה קאמר והכי קאמר אימת נפיק פלג ראשונה ועייל פלג אחרונה מכי נפקי י"א שעות חסר רביע,אמר רב נחמן אף אנן נמי תנינא,רבי יהודה בן בבא העיד חמשה דברים שממאנין את הקטנה ושמשיאין את האשה על פי עד אחד ועל תרנגול שנסקל בירושלים על שהרג את הנפש ועל יין בן ארבעים יום שנתנסך על גבי המזבח ועל תמיד של שחר שקרב בארבע שעות,ש"מ עד ועד בכלל ש"מ,אמר רב כהנא הלכה כרבי יהודה הואיל ותנן בבחירתא כוותיה:,ועל תמיד של שחר שקרב בארבע שעות: מאן תנא להא דתנן (שמות טז, כא) וחם השמש ונמס בארבע שעות,אתה אומר בארבע שעות או אינו אלא בשש שעות כשהוא אומר (בראשית יח, א) כחום היום הרי שש שעות אמור הא מה אני מקיים וחם השמש ונמס בארבע שעות מני לא רבי יהודה ולא רבנן אי רבי יהודה עד ארבע שעות נמי צפרא הוא אי רבנן עד חצות נמי צפרא הוא,אי בעית אימא רבי יהודה אי בעית אימא רבנן אי בעית אימא רבנן אמר קרא בבקר בבקר חלקהו לשני בקרים ואי בעית אימא רבי יהודה האי בקר יתירא להקדים לו שעה אחת דכולא עלמא מיהא וחם השמש ונמס בארבע שעות,מאי משמע אמר רבי אחא בר יעקב אמר קרא וחם השמש ונמס איזו היא שעה שהשמש חם והצל צונן הוי אומר בארבע שעות:,תפלת המנחה עד הערב וכו': אמר ליה רב חסדא לרב יצחק התם אמר רב כהנא הלכה כרבי יהודה הואיל ותנן בבחירתא כוותיה הכא מאי אישתיק ולא אמר ליה ולא מידי אמר רב חסדא נחזי אנן מדרב מצלי של שבת בערב שבת מבעוד יום ש"מ הלכה כרבי יהודה,אדרבה מדרב הונא ורבנן לא הוו מצלו עד אורתא שמע מינה אין הלכה כרבי יהודה השתא דלא אתמר הלכתא לא כמר ולא כמר דעבד כמר עבד ודעבד כמר עבד,רב איקלע לבי גניבא וצלי של שבת בערב שבת והוה מצלי רבי ירמיה בר אבא לאחוריה דרב וסיים רב ולא פסקיה לצלותיה דרבי ירמיה שמע מינה תלת שמע מינה מתפלל אדם של שבת בערב שבת ושמע מינה מתפלל תלמיד אחורי רבו ושמע מינה אסור לעבור כנגד המתפללין,מסייע ליה לרבי יהושע בן לוי דאמר רבי יהושע בן לוי אסור לעבור כנגד המתפללין איני והא רבי אמי ורבי אסי חלפי רבי אמי ורבי אסי חוץ לארבע אמות הוא דחלפי,ורבי ירמיה היכי עביד הכי והא אמר רב יהודה אמר רב לעולם אל יתפלל אדם | 27a. b is /b identical to the opinion of b the Rabbis, /b as the end of the period that begins with the midpoint of the afternoon is sunset.,The Gemara immediately rejects this proof: b Rather, what /b is the alternative? That b until /b means b until and not including? /b It remains problematic. b Say the latter clause /b of the mishna: b The additional prayer /b may be recited b all day. Rabbi Yehuda says: /b It may be recited b until the seven hours. And it was taught /b in a i baraita /i : b If /b the obligation to recite b two prayers was before him, one the additional prayer and one the afternoon prayer, he prays the afternoon prayer /b first b and the additional prayer thereafter, /b because b this, /b the afternoon prayer, b is /b recited on a b frequent /b basis, b and that, /b the additional prayer, b is /b recited on a relatively b infrequent /b basis as it is only recited on Shabbat, the New Moon, and Festivals. The principle states: When a frequent practice and an infrequent practice clash, the frequent practice takes precedence over the infrequent practice. b Rabbi Yehuda says: He recites the additional prayer /b first b and the afternoon prayer thereafter, /b because the time to recite b this, the additional prayer, /b will soon b elapse, and this, /b the time to recite b the afternoon prayer, /b will b not /b soon b elapse, /b as one may recite it until the midpoint of the afternoon.,The relevant point is: b Granted, if you say /b that b until /b means b until and including, that is how you can find /b a situation where the times to recite b two prayers, /b the afternoon prayer and the additional prayer, b overlap. But if you say /b that b until /b means b until and not including, /b and that until seven hours means until the beginning of the seventh hour, noon, then b how can you find /b a situation where the times to recite b two prayers overlap? Once /b the time to recite b the afternoon prayer, /b a half hour past noon, b has arrived, /b the time to recite b the additional prayer /b is already b gone? /b , b Rather, what /b is the alternative? That b until /b means b until and including? /b Then b the first clause /b of the mishna b is difficult, /b as explained above with regard to the midpoint of the afternoon: b What is /b the halakhic difference b between /b the opinion of b Rabbi Yehuda and /b the opinion of b the Rabbis? /b The Gemara answers: b Do you think that /b when b this midpoint of the afternoon /b was mentioned it was b speaking of /b the period following b the midpoint, the last /b part of the afternoon, from an hour-and-a-quarter before sunset until sunset? This was not the intention. Rather, it was b speaking of /b the period prior to b the midpoint, the first /b part of the afternoon, which, as explained above, is from nine-and-a-half hours after sunrise until an hour-and-a-quarter before sunset. Consequently, until the midpoint of the afternoon means until the end of the first half of that afternoon period. b And this is what he is saying: When does the first half leave and the second half enter? From when eleven hours minus a quarter have passed /b since sunrise. Rabbi Yehuda’s use of the term until always means until and including.,Practically speaking, this means that, according to Rabbi Yehuda, it is permissible to recite the morning prayer until the end of the fourth hour. In support of this b Rav Naḥman said: We, too, learned /b this in a mishna:, b Rabbi Yehuda ben Bava testified /b about b five matters of /b i halakha /i : br When an orphan girl, who was married off by her mother or brother before reaching the age of majority, reaches the age of majority, she may refuse to continue living with her husband and thereby retroactively annul their marriage. Normally, marriage refusals are discouraged. However, in specific instances where it is clear that if the marriage were to remain in effect it would engender problems related to levirate marriage and i ḥalitza /i , Rabbi Yehuda ben Bava testified that b one may persuade the minor girl to refuse /b to continue living with her husband, thereby resolving the complications involved in this case. br b And /b he testified b that one may /b allow b a woman /b who, after hearing of her husband’s death, seeks to remarry, b to marry based on /b the testimony of b one witness, /b as opposed to the two witnesses required for other testimonies of the Torah. br b And /b he testified b about a rooster that was stoned /b to death b in Jerusalem for killing a person, /b in order to teach that the Torah law (Exodus 21:28) which requires the stoning of an ox that killed a person, applies to other animals as well. br b And /b he testified b about forty-day-old wine that was /b used for b libation on the altar. /b br b And /b he testified b about /b the b daily morning offering that was sacrificed at four hours /b of the day., b Learn from this /b final testimony, which is in accordance with the opinion of Rabbi Yehuda, that b until /b means b until and including. /b The Gemara concludes: Indeed, b learn from this. /b ,Based on this mishna, b Rav Kahana said: The i halakha /i is in accordance with /b the opinion of b Rabbi Yehuda since we learned /b in a mishna in the b preferred /b tractate, i Eduyyot /i , b in accordance with his /b opinion. Since the i halakha /i is ruled in accordance with all of the i mishnayot /i in i Eduyyot /i , the opinion of a i tanna /i who rules in accordance with the opinion of Rabbi Yehuda in that mishna means that the i halakha /i is in accordance with that opinion., b And about /b the b daily morning offering that was sacrificed at four hours. /b Based on this, the Gemara attempts to identify b the i tanna /i who taught that which we learned /b in the mishna about the manna that fell for the children of Israel in the desert: “And they gathered it morning by morning, each according to what he eats, b and when the sun grew hot it melted” /b (Exodus 16:21); that took place b four hours /b into the day.,The i baraita /i continues: Do b you say /b that the time when the sun grew hot was b at four hours, or /b perhaps b it was only at six hours /b of the day? b When /b the verse b says: “In the heat of the day” /b (Genesis 18:1), b six hours is /b already b mentioned /b in the Torah as the heat of the day. b How, then, do I establish /b the verse: b “And when the sun grew hot it melted”? /b This must refer to an earlier time, b at four hours. /b The Gemara asks: b Who /b is the i tanna /i of this mishna? It is b neither Rabbi Yehuda nor the Sages. If /b it was in accordance with the opinion of b Rabbi Yehuda, until four hours is also /b considered b morning, /b as he holds that the daily morning offering may still be sacrificed then, while here it says that in the morning the manna was gathered and it melted after the morning. b If /b it was in accordance with the opinion of b the Rabbis, until noon is also /b considered b morning, /b since, according to the Sages, the daily morning offering could be sacrificed until noon. Apparently, this is an entirely new position.,The Gemara responds: b If you wish, say /b that the mishna is in accordance with the opinion of b Rabbi Yehuda, /b and b if you wish, say /b instead that the mishna is in accordance with the opinion of b the Rabbis. /b The Gemara explains: b If you wish, say /b in accordance with the opinion of b the Rabbis. The verse states: Morning by morning, divide it into two mornings. /b Morning, according to the Rabbis, lasts until noon. The repetition of the term morning in the Torah indicates that the period when the manna was gathered ended at the conclusion of the first half of the morning, i.e., the end of the third hour. b And if you wish, say /b instead in accordance with the opinion of b Rabbi Yehuda, /b who would say that: b This extra morning /b in the phrase morning by morning comes to b make /b the end of the period when the manna was gathered b an hour earlier. /b In any event, b everyone agrees /b that the verse, b And when the sun grew hot it melted, /b refers to b four hours /b of the day.,The Gemara asks: b From where is the inference /b drawn that this is the meaning of the verse? b Rabbi Aḥa bar Ya’akov said: The verse states: “When the sun grew hot it melted.” Which is the hour that the sun is hot but the shade /b remains b cool, /b before the heat of the day, when even the shade is hot? b You must say at four hours. /b ,We learned in the mishna: The Rabbis hold that b the afternoon prayer /b may be recited b until the evening. /b Rabbi Yehuda says: It may be recited only until the midpoint of the afternoon. b Rav Ḥisda said to Rav Yitzḥak: There, /b with regard to the morning prayer, b Rav Kahana said: The i halakha /i is in accordance with /b the opinion of b Rabbi Yehuda, since we learned /b in a mishna in the b preferred /b tractate, i Eduyyot /i , b in accordance with his /b opinion. b Here, what /b is the ruling? b He was silent and said nothing to him, /b as he was familiar with no established ruling in this matter. b Rav Ḥisda said: Let us see /b and try to resolve this ourselves b from /b the fact b that Rav prayed /b the b Shabbat /b prayers on the eve of Shabbat b while it was still day. Learn from this /b that b the i halakha /i is in accordance with /b the opinion of b Rabbi Yehuda, /b and the time for the afternoon prayer ends at the midpoint of the afternoon, after which time one may recite the evening prayer.,The Gemara immediately rejects the proof based on Rav’s practice: b On the contrary, from /b the fact b that Rav Huna and the Sages, /b students of Rav, b would not pray until evening, learn from that /b that b the i halakha /i is not in accordance with /b the opinion of b Rabbi Yehuda. /b The Gemara concludes: b Now that the i halakha /i was stated neither in accordance with /b the opinion of this b Sage nor in accordance with /b the opinion of that b Sage, one who acted in accordance with /b the opinion of this b Sage has acted /b legitimately, b and one who acted in accordance with /b the opinion of that b Sage has acted /b legitimately, as this i halakha /i is left to the decision of each individual.,The Gemara relates: b Rav happened by the house of /b the Sage, b Geniva, and he prayed /b the b Shabbat /b prayer b on the eve of Shabbat /b before nightfall. b Rabbi Yirmeya bar Abba was praying behind Rav, and Rav finished /b his prayer b but did not /b take three steps back and b interrupt the prayer /b of b Rabbi Yirmeya. Derive from this /b incident b three /b i halakhot /i : b Derive from this /b that b one may pray the Shabbat /b prayer b on the eve of Shabbat /b before nightfall. b And derive from this that a student /b may b pray behind his rabbi. And derive from this /b that it is b prohibited to pass before those who are praying. /b ,The Gemara responds: This b supports /b the opinion of b Rabbi Yehoshua ben Levi, /b as b Rabbi Yehoshua ben Levi said: It is prohibited to pass before those who are praying. /b The Gemara asks: b Is that so? Didn’t Rabbi Ami and Rabbi Asi pass /b before those who were praying? The Gemara responds: b Rabbi Ami and Rabbi Asi /b were b beyond four cubits /b from those who were praying b when they passed. /b ,One particular detail was surprising: b How did Rabbi Yirmeya act that way /b and pray behind Rav? b Didn’t Rav Yehuda say /b that b Rav said: A person should never pray /b |
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| 16. Palestinian Talmud, Ber., None Tagged with subjects: •simeon ben azzai, r. Found in books: Lieber (2014) 27 |
| 17. Assyrian, Gilgamesh, 11.155 Tagged with subjects: •simeon b. azzai (r.) Found in books: Fishbane (2003) 187 |
| 18. Anon., Lexicon Artis Grammaticae (E Cod. Coislin. 345), 23.12 Tagged with subjects: •simeon b. azzai (r.) Found in books: Fishbane (2003) 187 |
| 19. Anon., Hekhalot Zutarti, 23, 31 Tagged with subjects: •nan Found in books: Poorthuis Schwartz and Turner (2009) 229, 230 |
| 20. Anon., Beshalah, Pet., None Tagged with subjects: •nan Found in books: nan nan |
| 21. Anon., Tanhuma, None Tagged with subjects: •simeon b. azzai (r.) Found in books: Fishbane (2003) 187 |
