1. Hebrew Bible, Psalms, 132.17 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •simeon the just Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 581| 132.17. "שָׁם אַצְמִיחַ קֶרֶן לְדָוִד עָרַכְתִּי נֵר לִמְשִׁיחִי׃", | 132.17. "There will I make a horn to shoot up unto David, There have I ordered a lamp for Mine anointed.", |
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2. Hebrew Bible, Leviticus, 24.16 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •simeon the just (simeon ii) Found in books: Schiffman (1983), Testimony and the Penal Code, 134| 24.16. "וְנֹקֵב שֵׁם־יְהוָה מוֹת יוּמָת רָגוֹם יִרְגְּמוּ־בוֹ כָּל־הָעֵדָה כַּגֵּר כָּאֶזְרָח בְּנָקְבוֹ־שֵׁם יוּמָת׃", | 24.16. "And he that blasphemeth the name of the LORD, he shall surely be put to death; all the congregation shall certainly stone him; as well the stranger, as the home-born, when he blasphemeth the Name, shall be put to death.", |
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3. Hebrew Bible, Nehemiah, 12.10 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •simeon the just Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 533 | 12.10. "And Jeshua begot Joiakim, and Joiakim begot Eliashib, and Eliashib begot Joiada,", |
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4. Hebrew Bible, 1 Chronicles, 5.29-5.41 (5th cent. BCE - 3rd cent. BCE) Tagged with subjects: •simeon the just Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 533| 5.29. "וּבְנֵי עַמְרָם אַהֲרֹן וּמֹשֶׁה וּמִרְיָם וּבְנֵי אַהֲרֹן נָדָב וַאֲבִיהוּא אֶלְעָזָר וְאִיתָמָר׃", 5.31. "וַאֲבִישׁוּעַ הוֹלִיד אֶת־בֻּקִּי וּבֻקִּי הוֹלִיד אֶת־עֻזִּי׃", 5.32. "וְעֻזִּי הוֹלִיד אֶת־זְרַחְיָה וּזְרַחְיָה הוֹלִיד אֶת־מְרָיוֹת׃", 5.33. "מְרָיוֹת הוֹלִיד אֶת־אֲמַרְיָה וַאֲמַרְיָה הוֹלִיד אֶת־אֲחִיטוּב׃", 5.34. "וַאֲחִיטוּב הוֹלִיד אֶת־צָדוֹק וְצָדוֹק הוֹלִיד אֶת־אֲחִימָעַץ׃", 5.35. "וַאֲחִימַעַץ הוֹלִיד אֶת־עֲזַרְיָה וַעֲזַרְיָה הוֹלִיד אֶת־יוֹחָנָן׃", 5.36. "וְיוֹחָנָן הוֹלִיד אֶת־עֲזַרְיָה הוּא אֲשֶׁר כִּהֵן בַּבַּיִת אֲשֶׁר־בָּנָה שְׁלֹמֹה בִּירוּשָׁלִָם׃", 5.37. "וַיּוֹלֶד עֲזַרְיָה אֶת־אֲמַרְיָה וַאֲמַרְיָה הוֹלִיד אֶת־אֲחִיטוּב׃", 5.38. "וַאֲחִיטוּב הוֹלִיד אֶת־צָדוֹק וְצָדוֹק הוֹלִיד אֶת־שַׁלּוּם׃", 5.39. "וְשַׁלּוּם הוֹלִיד אֶת־חִלְקִיָּה וְחִלְקִיָּה הוֹלִיד אֶת־עֲזַרְיָה׃", 5.41. "וִיהוֹצָדָק הָלַךְ בְּהַגְלוֹת יְהוָה אֶת־יְהוּדָה וִירוּשָׁלִָם בְּיַד נְבֻכַדְנֶאצַּר׃", | 5.29. "And the children of Amram: Aaron, and Moses, and Miriam. And the sons of Aaron: Nadab and Abihu, Eleazar and Ithamar.", 5.30. "Eleazar begot Phinehas, Phinehas begot Abishua;", 5.31. "and Abishua begot Bukki, and Bukki begot Uzzi;", 5.32. "and Uzzi begot Zerahiah, and Zerahiah begot Meraioth;", 5.33. "Meraioth begot Amariah, and Amariah begot Ahitub;", 5.34. "and Ahitub begot Zadok, and Zadok begot Ahimaaz;", 5.35. "and Ahimaaz begot Azariah, and Azariah begot Joha;", 5.36. "and Joha begot Azariah—he it is that executed the priest’s office in the house that Solomon built in Jerusalem—:", 5.37. "and Azariah begot Amariah, and Amariah begot Ahitub;", 5.38. "and Ahitub begot Zadok, and Zadok begot Shallum;", 5.39. "and Shallum begot Hilkiah, and Hilkiah begot Azariah;", 5.40. "and Azariah begot Seraiah, and Seraiah begot Jehozadak;", 5.41. "and Jehozadak went into captivity, when the LORD carried away Judah and Jerusalem by the hand of Nebuchadnezzar.", |
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5. Anon., 1 Enoch, 9.4 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •simeon the just Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 581 | 9.4. before the Most High.' And they said to the Lord of the ages: 'Lord of lords, God of gods, King of kings, and God of the ages, the throne of Thy glory (standeth) unto all the generations of the |
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6. Septuagint, 3 Maccabees, 5.35 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •simeon the just Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 581 | 5.35. Then the Jews, upon hearing what the king had said, praised the manifest Lord God, King of kings, since this also was his aid which they had received. |
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7. Septuagint, Ecclesiasticus (Siracides), 50.1-50.6, 50.23 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •simeon the just (simeon ii) •simeon the just Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 581; Schiffman (1983), Testimony and the Penal Code, 147 | 50.1. The leader of his brethren and the pride of his people was Simon the high priest, son of Onias,who in his life repaired the house,and in his time fortified the temple. 50.1. like an olive tree putting forth its fruit,and like a cypress towering in the clouds. 50.2. He laid the foundations for the high double walls,the high retaining walls for the temple enclosure. 50.2. Then Simon came down, and lifted up his hands over the whole congregation of the sons of Israel,to pronounce the blessing of the Lord with his lips,and to glory in his name; 50.3. In his days a cistern for water was quarried out,a reservoir like the sea in circumference. 50.4. He considered how to save his people from ruin,and fortified the city to withstand a seige. 50.5. How glorious he was when the people gathered round him as he came out of the inner sanctuary! 50.23. May he give us gladness of heart,and grant that peace may be in our days in Israel,as in the days of old. |
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8. Septuagint, 2 Maccabees, 3.6-3.7, 7.36 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •simeon the just Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 439 | 3.6. He reported to him that the treasury in Jerusalem was full of untold sums of money, so that the amount of the funds could not be reckoned, and that they did not belong to the account of the sacrifices, but that it was possible for them to fall under the control of the king.' 3.7. When Apollonius met the king, he told him of the money about which he had been informed. The king chose Heliodorus, who was in charge of his affairs, and sent him with commands to effect the removal of the aforesaid money.' 7.36. For our brothers after enduring a brief suffering have drunk of everflowing life under God's covet; but you, by the judgment of God, will receive just punishment for your arrogance.' |
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9. Septuagint, 1 Maccabees, 10.41 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •simeon the just Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 439 | 10.41. And all the additional funds which the government officials have not paid as they did in the first years, they shall give from now on for the service of the temple. |
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10. Anon., Jubilees, 8.20 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •simeon the just Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 581 | 8.20. and poureth its waters into the sea Mê’at, and this river floweth into the great sea. |
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11. Polybius, Histories, 2.14.7 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •simeon the just Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 439| 2.14.7. παρὰ δὲ τὴν προειρημένην παρώρειαν, ἣν δεῖ νοεῖν ὡσανεὶ βάσιν τοῦ τριγώνου, παρὰ ταύτην ἀπὸ μεσημβρίας ὑπόκειται πεδία τῆς συμπάσης Ἰταλίας τελευταῖα πρὸς τὰς ἄρκτους, ὑπὲρ ὧν ὁ νῦν δὴ λόγος, ἀρετῇ καὶ μεγέθει διαφέροντα τῶν κατὰ τὴν Εὐρώπην, ὅσα πέπτωκεν ὑπὸ τὴν ἡμετέραν ἱστορίαν. | 2.14.7. At the foot of this chain, which we should regard as the base of the triangle, on its southern side, lies the last plain of all Italy to the north. It is with this that we are now concerned, a plain surpassing in fertility any other in Europe with which we are acquainted. |
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| 12. Dead Sea Scrolls, of Discipline, 6.27 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •simeon the just (simeon ii) Found in books: Schiffman (1983), Testimony and the Penal Code, 147 |
| 13. Philo of Alexandria, On The Special Laws, 3.23.131 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •simeon the just Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 581 |
14. Mishnah, Avot, 1, 1.1, 1.2, 1.3, 1.4, 1.5, 1.6, 1.7, 1.8, 1.9, 1.10, 1.11, 1.12, 1.13, 1.17-2.4, 2.5-2.8, 3.1, 4.10 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 560; Simon-Shushan (2012), Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna, 88| 1.1. "משֶׁה קִבֵּל תּוֹרָה מִסִּינַי, וּמְסָרָהּ לִיהוֹשֻׁעַ, וִיהוֹשֻׁעַ לִזְקֵנִים, וּזְקֵנִים לִנְבִיאִים, וּנְבִיאִים מְסָרוּהָ לְאַנְשֵׁי כְנֶסֶת הַגְּדוֹלָה. הֵם אָמְרוּ שְׁלשָׁה דְבָרִים, הֱווּ מְתוּנִים בַּדִּין, וְהַעֲמִידוּ תַלְמִידִים הַרְבֵּה, וַעֲשׂוּ סְיָג לַתּוֹרָה: \n", | 1.1. "Moses received the torah at Sinai and transmitted it to Joshua, Joshua to the elders, and the elders to the prophets, and the prophets to the Men of the Great Assembly. They said three things: Be patient in [the administration of] justice, raise many disciples and make a fence round the Torah.", |
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15. Mishnah, Menachot, 10.5 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •simeon the just, r. Found in books: Simon-Shushan (2012), Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna, 256| 10.5. "מִשֶּׁקָּרַב הָעֹמֶר, יוֹצְאִין וּמוֹצְאִין שׁוּק יְרוּשָׁלַיִם שֶׁהוּא מָלֵא קֶמַח וְקָלִי, שֶׁלֹּא בִרְצוֹן חֲכָמִים, דִּבְרֵי רַבִּי מֵאִיר. רַבִּי יְהוּדָה אוֹמֵר, בִּרְצוֹן חֲכָמִים הָיוּ עוֹשִׂים. מִשֶּׁקָּרַב הָעֹמֶר, הֻתַּר הֶחָדָשׁ מִיָּד, וְהָרְחוֹקִים מֻתָּרִים מֵחֲצוֹת הַיּוֹם וּלְהַלָּן. מִשֶּׁחָרַב בֵּית הַמִּקְדָּשׁ, הִתְקִין רַבָּן יוֹחָנָן בֶּן זַכַּאי, שֶׁיְּהֵא יוֹם הָנֵף כֻּלּוֹ אָסוּר. אָמַר רַבִּי יְהוּדָה, וַהֲלֹא מִן הַתּוֹרָה הוּא אָסוּר, שֶׁנֶּאֱמַר (ויקרא כג), עַד עֶצֶם הַיּוֹם הַזֶּה. מִפְּנֵי מָה הָרְחוֹקִים מֻתָּרִים מֵחֲצוֹת הַיּוֹם וּלְהַלָּן, מִפְּנֵי שֶׁהֵן יוֹדְעִין שֶׁאֵין בֵּית דִּין מִתְעַצְּלִין בּוֹ: \n", | 10.5. "After the omer was offered they used to go out and find the market of Jerusalem already full of flour and parched grain [of the new produce]; This was without the approval of the rabbis, the words of Rabbi Meir. Rabbi Judah says: it was with the approval of the rabbis. After the omer was offered the new grain was permitted immediately, but for those that lived far off it was permitted only after midday. After the Temple was destroyed Rabbi Yoha ben Zakkai decreed that it should be forbidden throughout the day of the waving. Rabbi Judah said: is it not so forbidden by the law of the Torah, for it is said, “Until this very day?” Why was it permitted for those that lived far away from midday? Because they know that the court would not be negligent with it.", |
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16. Mishnah, Maasrot, 1.8 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •simeon the just, r. Found in books: Simon-Shushan (2012), Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna, 256| 1.8. "הָעִגּוּל, מִשֶּׁיַּחֲלִיקֶנּוּ. מַחֲלִיקִים בִּתְאֵנִים וּבַעֲנָבִים שֶׁל טֶבֶל. רַבִּי יְהוּדָה אוֹסֵר. הַמַּחֲלִיק בַּעֲנָבִים, לֹא הֻכְשָׁר. רַבִּי יְהוּדָה אוֹמֵר, הֻכְשָׁר. הַגְּרוֹגָרוֹת, מִשֶּׁיָּדוּשׁ. וּמְגוּרָה מִשֶּׁיְּעַגֵּל. הָיָה דָשׁ בֶּחָבִית וּמְעַגֵּל בַּמְּגוּרָה, נִשְׁבְּרָה הֶחָבִית וְנִפְתְּחָה הַמְּגוּרָה, לֹא יֹאכַל מֵהֶם עֲרָאי. רַבִּי יוֹסֵי מַתִּיר: \n", | 1.8. "A cake of pressed figs [is liable for tithes] from the moment it has been smoothed out [with fruit juice]. They may smooth them out with [the juice of] untithed figs or grapes. Rabbi Judah forbids this. If one smoothed with grapes, it is not susceptible to uncleanness. Rabbi Judah says it is susceptible. Dried figs [are liable to tithe] after they have been pressed [into a jar]. And [figs] stored in a bin [are liable to tithe] after they have been pressed. If one was pressing [the figs] into a jar, or pressing them in a storage bin, and the jar was broken or the storage bin opened, he may not make a chance meal of them. Rabbi Yose permits this.", |
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17. Mishnah, Hagigah, 2.2 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •simeon the just Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 559| 2.2. "יוֹסֵי בֶּן יוֹעֶזֶר אוֹמֵר שֶׁלֹּא לִסְמוֹךְ, יוֹסֵי בֶּן יוֹחָנָן אוֹמֵר לִסְמוֹךְ. יְהוֹשֻׁעַ בֶּן פְּרַחְיָה אוֹמֵר שֶׁלֹּא לִסְמוֹךְ, נִתַּאי הָאַרְבֵּלִי אוֹמֵר לִסְמוֹךְ. יְהוּדָה בֶּן טַבַּאי אוֹמֵר שֶׁלֹּא לִסְמוֹךְ, שִׁמְעוֹן בֶּן שָׁטָח אוֹמֵר לִסְמוֹךְ. שְׁמַעְיָה אוֹמֵר לִסְמוֹךְ. אַבְטַלְיוֹן אוֹמֵר שֶׁלֹּא לִסְמוֹךְ. הִלֵּל וּמְנַחֵם לֹא נֶחְלְקוּ. יָצָא מְנַחֵם, נִכְנַס שַׁמַּאי. שַׁמַּאי אוֹמֵר שֶׁלֹּא לִסְמוֹךְ, הִלֵּל אוֹמֵר לִסְמוֹךְ. הָרִאשׁוֹנִים הָיוּ נְשִׂיאִים, וּשְׁנִיִּים לָהֶם אַב בֵּית דִּין: \n", | 2.2. "Yose ben Yoezer says that [on a festival] the laying of the hands [on the head of a sacrifice] may not be performed. Yosef ben Joha says that it may be performed. Joshua ben Perahia says that it may not be performed. Nittai the Arbelite says that it may be performed. Judah ben Tabai says that it may not be performed. Shimon ben Shetah says that it may be performed. Shamayah says that it may be performed. Avtalyon says that it may not be performed. Hillel and Menahem did not dispute. Menahem went out, Shammai entered. Shammai says that it may not be performed. Hillel says that it may be performed. The former [of each] pair were patriarchs and the latter were heads of the court.", |
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18. Mishnah, Berachot, 5.4, 9.5 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •simeon the just •simeon the just (simeon ii) Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 581; Schiffman (1983), Testimony and the Penal Code, 147| 5.4. "הָעוֹבֵר לִפְנֵי הַתֵּיבָה, לֹא יַעֲנֶה אַחַר הַכֹּהֲנִים אָמֵן, מִפְּנֵי הַטֵּרוּף. וְאִם אֵין שָׁם כֹּהֵן אֶלָּא הוּא, לֹא יִשָּׂא אֶת כַּפָּיו. וְאִם הַבְטָחָתוֹ שֶׁהוּא נוֹשֵׂא אֶת כַּפָּיו וְחוֹזֵר לִתְפִלָּתוֹ, רַשַּׁאי: \n", 9.5. "חַיָּב אָדָם לְבָרֵךְ עַל הָרָעָה כְּשֵׁם שֶׁהוּא מְבָרֵךְ עַל הַטּוֹבָה, שֶׁנֶּאֱמַר (דברים ו) וְאָהַבְתָּ אֵת יְיָ אֱלֹהֶיךָ בְּכָל לְבָבְךָ וּבְכָל נַפְשְׁךָ וּבְכָל מְאֹדֶךָ. בְּכָל לְבָבְךָ, בִּשְׁנֵי יְצָרֶיךָ, בְּיֵצֶר טוֹב וּבְיֵצֶר רָע. וּבְכָל נַפְשְׁךָ, אֲפִלּוּ הוּא נוֹטֵל אֶת נַפְשֶׁךָ. וּבְכָל מְאֹדֶךָ, בְּכָל מָמוֹנֶךָ. דָּבָר אַחֵר בְּכָל מְאֹדֶךָ, בְּכָל מִדָּה וּמִדָּה שֶׁהוּא מוֹדֵד לְךָ הֱוֵי מוֹדֶה לוֹ בִּמְאֹד מְאֹד. לֹא יָקֵל אָדָם אֶת רֹאשׁוֹ כְּנֶגֶד שַׁעַר הַמִּזְרָח, שֶׁהוּא מְכֻוָּן כְּנֶגֶד בֵּית קָדְשֵׁי הַקָּדָשִׁים. לֹא יִכָּנֵס לְהַר הַבַּיִת בְּמַקְלוֹ, וּבְמִנְעָלוֹ, וּבְפֻנְדָּתוֹ, וּבְאָבָק שֶׁעַל רַגְלָיו, וְלֹא יַעֲשֶׂנּוּ קַפַּנְדַּרְיָא, וּרְקִיקָה מִקַּל וָחֹמֶר. כָּל חוֹתְמֵי בְרָכוֹת שֶׁהָיוּ בַמִּקְדָּשׁ, הָיוּ אוֹמְרִים מִן הָעוֹלָם. מִשֶּׁקִּלְקְלוּ הַמִּינִין, וְאָמְרוּ, אֵין עוֹלָם אֶלָּא אֶחָד, הִתְקִינוּ שֶׁיְּהוּ אוֹמְרִים, מִן הָעוֹלָם וְעַד הָעוֹלָם. וְהִתְקִינוּ, שֶׁיְּהֵא אָדָם שׁוֹאֵל אֶת שְׁלוֹם חֲבֵרוֹ בַּשֵּׁם, שֶׁנֶּאֱמַר (רות ב) וְהִנֵּה בֹעַז בָּא מִבֵּית לֶחֶם, וַיֹּאמֶר לַקּוֹצְרִים יְיָ עִמָּכֶם, וַיֹּאמְרוּ לוֹ, יְבָרֶכְךָ יְיָ. וְאוֹמֵר (שופטים ו) יְיָ עִמְּךָ גִּבּוֹר הֶחָיִל. וְאוֹמֵר (משלי כג) אַל תָּבוּז כִּי זָקְנָה אִמֶּךָ. וְאוֹמֵר (תהלים קיט) עֵת לַעֲשׂוֹת לַייָ הֵפֵרוּ תוֹרָתֶךָ. רַבִּי נָתָן אוֹמֵר, הֵפֵרוּ תוֹרָתֶךָ עֵת לַעֲשׂוֹת לַייָ: \n", | 5.4. "The one who passes before the ark should not respond Amen after [the blessings of] the priests because this might confuse him. If there is no priest there except himself, he should not raise his hands [to recite the priestly blessing], but if he is confident that he can raise his hands and go back to his place in his prayer, he is permitted to do so.", 9.5. "One must bless [God] for the evil in the same way as one blesses for the good, as it says, “And you shall love the Lord your God with all your heart, with all your soul and with all your might” (Deuteronomy 6:5). “With all your heart,” with your two impulses, the evil impulse as well as the good impulse. “With all your soul” even though he takes your soul [life] away from you. “With all your might” with all your money. Another explanation, “With all your might” whatever treatment he metes out to you. One should not show disrespect to the Eastern Gate, because it is in a direct line with the Holy of Holies. One should not enter the Temple Mount with a staff, or with shoes on, or with a wallet, or with dusty feet; nor should one make it a short cut, all the more spitting [is forbidden]. All the conclusions of blessings that were in the Temple they would say, “forever [lit. as long as the world is].” When the sectarians perverted their ways and said that there was only one world, they decreed that they should say, “for ever and ever [lit. from the end of the world to the end of the world]. They also decreed that a person should greet his fellow in God’s name, as it says, “And behold Boaz came from Bethlehem and said to the reapers, ‘May the Lord be with you.’ And they answered him, “May the Lord bless you’” (Ruth 2:. And it also says, “The Lord is with your, you valiant warrior” (Judges 6:12). And it also says, “And do not despise your mother when she grows old” (Proverbs 23:22). And it also says, “It is time to act on behalf of the Lord, for they have violated Your teaching” (Psalms 119:126). Rabbi Natan says: [this means] “They have violated your teaching It is time to act on behalf of the Lord.”", |
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19. Mishnah, Bekhorot, 6.6 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •simeon the just, r. Found in books: Simon-Shushan (2012), Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna, 256| 6.6. "אֵין לוֹ בֵיצִים, (אוֹ) אֵין לוֹ אֶלָּא בֵּיצָה אֶחָת. רַבִּי יִשְׁמָעֵאל אוֹמֵר, אִם יֵשׁ לוֹ שְׁנֵי כִיסִין, יֵשׁ לוֹ שְׁתֵּי בֵיצִים. אֵין לוֹ אֶלָּא כִיס אֶחָד, אֵין לוֹ אֶלָּא בֵיצָה אֶחָת. רַבִּי עֲקִיבָא אוֹמֵר, מוֹשִׁיבוֹ עַל עַכּוּזוֹ וּמְמַעֵךְ, אִם יֵשׁ שָׁם בֵּיצָה, סוֹפָהּ לָצֵאת. מַעֲשֶׂה שֶׁמִּעֵךְ וְלֹא יָצָאת, וְנִשְׁחַט וְנִמְצֵאת דְּבוּקָה בַּכְּסָלִים, וְהִתִּיר רַבִּי עֲקִיבָא וְאָסַר רַבִּי יוֹחָנָן בֶּן נוּרִי: \n", | 6.6. "If [a first born] has no testicles or if it only has one testicle, [it is a blemish]. Rabbi Ishmael says: if it has two pouches, then it has two testicles, but if it only has one pouch, then it only has one testicle. Rabbi Akiva says: [the animal] is placed on its buttocks and he squeezes [the pouch]. If a testicle is [in there, inside the pouch] it will eventually come out. It happened that one squeezed it and [the testicle] did not come out, but when it was slaughtered [the testicle] was found attached to the loins, and Rabbi Akiva permitted [the animal] while Rabbi Yoha ben Nuri prohibited it.", |
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20. Mishnah, Rosh Hashanah, 2.9, 4.1 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •simeon the just, r., sinai, covenant at •simeon the just, r. Found in books: Simon-Shushan (2012), Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna, 191, 256| 2.9. "שָׁלַח לוֹ רַבָּן גַּמְלִיאֵל, גּוֹזְרַנִי עָלֶיךָ שֶׁתָּבֹא אֶצְלִי בְּמַקֶּלְךָ וּבִמְעוֹתֶיךָ בְּיוֹם הַכִּפּוּרִים שֶׁחָל לִהְיוֹת בְּחֶשְׁבּוֹנְךָ. הָלַךְ וּמְצָאוֹ רַבִּי עֲקִיבָא מֵצֵר, אָמַר לוֹ, יֶשׁ לִי לִלְמוֹד שֶׁכָּל מַה שֶּׁעָשָׂה רַבָּן גַּמְלִיאֵל עָשׂוּי, שֶׁנֶּאֱמַר (ויקרא כג), אֵלֶּה מוֹעֲדֵי יְיָ מִקְרָאֵי קֹדֶשׁ, אֲשֶׁר תִּקְרְאוּ אֹתָם, בֵּין בִּזְמַנָּן בֵּין שֶׁלֹּא בִזְמַנָּן, אֵין לִי מוֹעֲדוֹת אֶלָּא אֵלּוּ. בָּא לוֹ אֵצֶל רַבִּי דוֹסָא בֶּן הַרְכִּינָס, אָמַר לוֹ, אִם בָּאִין אָנוּ לָדוּן אַחַר בֵּית דִּינוֹ שֶׁל רַבָּן גַּמְלִיאֵל, צְרִיכִין אָנוּ לָדוּן אַחַר כָּל בֵּית דִּין וּבֵית דִּין שֶׁעָמַד מִימוֹת משֶׁה וְעַד עַכְשָׁיו, שֶׁנֶּאֱמַר (שמות כד), וַיַּעַל משֶׁה וְאַהֲרֹן נָדָב וַאֲבִיהוּא וְשִׁבְעִים מִזִּקְנֵי יִשְׂרָאֵל. וְלָמָּה לֹא נִתְפָּרְשׁוּ שְׁמוֹתָן שֶׁל זְקֵנִים, אֶלָּא לְלַמֵּד, שֶׁכָּל שְׁלשָׁה וּשְׁלשָׁה שֶׁעָמְדוּ בֵית דִּין עַל יִשְׂרָאֵל, הֲרֵי הוּא כְבֵית דִּינוֹ שֶׁל משֶׁה. נָטַל מַקְלוֹ וּמְעוֹתָיו בְּיָדוֹ, וְהָלַךְ לְיַבְנֶה אֵצֶל רַבָּן גַּמְלִיאֵל בְּיוֹם שֶׁחָל יוֹם הַכִּפּוּרִים לִהְיוֹת בְּחֶשְׁבּוֹנוֹ. עָמַד רַבָּן גַּמְלִיאֵל וּנְשָׁקוֹ עַל רֹאשׁוֹ, אָמַר לוֹ, בֹּא בְשָׁלוֹם, רַבִּי וְתַלְמִידִי, רַבִּי בְחָכְמָה, וְתַלְמִידִי שֶׁקִּבַּלְתָּ דְּבָרָי:", 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", | 2.9. "Rabban Gamaliel sent to him: I order you to appear before me with your staff and your money on the day which according to your count should be Yom Hakippurim. Rabbi Akiva went and found him in distress. He said to him: I can teach that whatever Rabban Gamaliel has done is valid, because it says, “These are the appointed seasons of the Lord, holy convocations, which you shall proclaim at their appointed times” (Leviticus 23:4), whether they are [proclaimed] at their proper time or not at their proper time, I have no other appointed times save these. He [Rabbi Joshua] then went to Rabbi Dosa ben Harkinas. He said to him: if we call in question the court of Rabban Gamaliel we must call in question the decisions of every court which has existed since the days of Moses until now. As it says, “Then Moses and Aaron, Nadav and Avihu and seventy of the elders of Israel went up” (Exodus 24:9). Why were the names of the elders not mentioned? To teach that every group of three which has acted as a court over Israel, behold it is like the court of Moses. He [Rabbi Joshua] took his staff and his money and went to Yavneh to Rabban Gamaliel on the day which according to his count should be Yom Hakippurim. Rabban Gamaliel rose and kissed him on his head and said to him: Come in peace, my teacher and my student my teacher in wisdom and my student because you have accepted my decision.", 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.", |
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21. Mishnah, Sanhedrin, 10.1 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •simeon the just (simeon ii) Found in books: Schiffman (1983), Testimony and the Penal Code, 134| 10.1. "כָּל יִשְׂרָאֵל יֵשׁ לָהֶם חֵלֶק לָעוֹלָם הַבָּא, שֶׁנֶּאֱמַר (ישעיה ס) וְעַמֵּךְ כֻּלָּם צַדִּיקִים לְעוֹלָם יִירְשׁוּ אָרֶץ נֵצֶר מַטָּעַי מַעֲשֵׂה יָדַי לְהִתְפָּאֵר. וְאֵלּוּ שֶׁאֵין לָהֶם חֵלֶק לָעוֹלָם הַבָּא, הָאוֹמֵר אֵין תְּחִיַּת הַמֵּתִים מִן הַתּוֹרָה, וְאֵין תּוֹרָה מִן הַשָּׁמָיִם, וְאֶפִּיקוֹרֶס. רַבִּי עֲקִיבָא אוֹמֵר, אַף הַקּוֹרֵא בַסְּפָרִים הַחִיצוֹנִים, וְהַלּוֹחֵשׁ עַל הַמַּכָּה וְאוֹמֵר (שמות טו) כָּל הַמַּחֲלָה אֲשֶׁר שַׂמְתִּי בְמִצְרַיִם לֹא אָשִׂים עָלֶיךָ כִּי אֲנִי ה' רֹפְאֶךָ. אַבָּא שָׁאוּל אוֹמֵר, אַף הַהוֹגֶה אֶת הַשֵּׁם בְּאוֹתִיּוֹתָיו: \n", | 10.1. "All Israel have a portion in the world to come, for it says, “Your people, all of them righteous, shall possess the land for ever; They are the shoot that I planted, my handiwork in which I glory” (Isaiah 60:2. And these are the ones who have no portion in the world to come: He who maintains that resurrection is not a biblical doctrine, that the torah was not divinely revealed, and an epikoros. Rabbi Akiva says: “Even one who reads non-canonical books and one who whispers [a charm] over a wound and says, “I will not bring upon you any of the diseases which i brought upon the Egyptians: for I the lord am you healer” (Exodus 15:26). Abba Shaul says: “Also one who pronounces the divine name as it is spelled.”", |
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22. Josephus Flavius, Jewish Antiquities, 5.236, 13.55 (1st cent. CE - 1st cent. CE) Tagged with subjects: •simeon the just Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 439, 581 | 5.236. o when silence was made, he said, That when the trees had a human voice, and there was an assembly of them gathered together, they desired that the fig-tree would rule over them; but when that tree refused so to do, because it was contented to enjoy that honor which belonged peculiarly to the fruit it bare, and not that which should be derived to it from abroad, the trees did not leave off their intentions to have a ruler, so they thought proper to make the offer of that honor to the vine; 13.55. I bequeath also, out of my own revenues, yearly, for the expenses about the sacrifices, one hundred and fifty thousand [drachmae]; and what money is to spare, I will that it shall be your own. I also release to you those ten thousand drachmae which the kings received from the temple, because they appertain to the priests that minister in that temple. |
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23. Mishnah, Sotah, 7.6 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •simeon the just (simeon ii) Found in books: Schiffman (1983), Testimony and the Penal Code, 147| 7.6. "בִּרְכַּת כֹּהֲנִים כֵּיצַד, בַּמְּדִינָה אוֹמְרִים אוֹתָהּ שָׁלשׁ בְּרָכוֹת, וּבַמִּקְדָּשׁ בְּרָכָה אֶחָת. בַּמִּקְדָּשׁ אוֹמֵר אֶת הַשֵּׁם כִּכְתָבוֹ, וּבַמְּדִינָה בְכִנּוּיוֹ. בַּמְּדִינָה כֹּהֲנִים נוֹשְׂאִים אֶת יְדֵיהֶן כְּנֶגֶד כִּתְפֵיהֶן, וּבַמִּקְדָּשׁ עַל גַּבֵּי רָאשֵׁיהֶן, חוּץ מִכֹּהֵן גָּדוֹל שֶׁאֵינוֹ מַגְבִּיהַּ אֶת יָדָיו לְמַעְלָה מִן הַצִּיץ. רַבִּי יְהוּדָה אוֹמֵר, אַף כֹּהֵן גָּדוֹל מַגְבִּיהַּ יָדָיו לְמַעְלָה מִן הַצִּיץ, שֶׁנֶּאֱמַר (ויקרא ט) וַיִּשָּׂא אַהֲרֹן אֶת יָדָיו אֶל הָעָם וַיְבָרְכֵם: \n", | 7.6. "How was the priestly blessing [pronounced]?In the province (outside of the Temple) it was said as three blessings, but in the Temple as one blessing. In the Temple the name was uttered as it is written, but in the province in its substituted name. In the province the priests raise their hands at the height of their shoulders, but in the Temple above their heads, except the high priest who does not raise his hands higher than the frontlet (on his forehead). Rabbi Judah says: even the high priest raises his hands higher than the frontlet, as it says, “And Aaron lifted up his hands toward the people and blessed them” (Leviticus 9:22).", |
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| 24. Tosefta, Berachot, a b c d\n0 6(7).24 6(7).24 6(7) 24\n1 6(7).23 6(7).23 6(7) 23\n2 6(7).20 6(7).20 6(7) 20\n3 5.6 5.6 5 6 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Schiffman (1983), Testimony and the Penal Code, 147 |
25. Tosefta, Sotah, 13.8 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •simeon the just (simeon ii) Found in books: Schiffman (1983), Testimony and the Penal Code, 134| 13.8. "שנה שמת בה שמעון הצדיק [אמר להם בשנה זו אני] מת אמרו לו מנין אתה יודע אמר להם כל ימות הכפורים היה זקן [אחד לובש] בגדים לבנים ומתכסה לבנים נכנס עמי [ויוצא] עמי שנה זו נכנס עמי ולא יצא לאחר הרגל חלה שבעת ימים ומת משמת שמעון הצדיק פסקו מלברך בשם <ס\"א> [נמנעו אחיו מלברך בשם].", | 13.8. "The year in which Shimon the Righteous died [he said to them] \"in this year I will die\" \"how do you know this?\" they responded. He (Shimon the Righteous) responded: \"all of the Yom Kippur days there was an old man dressed in all white who would go with me into the holy of holies and leave with me, on this year he went in with me but did not come out with me.\" Seven days passed after the holiday and he died. From the time of the death of Rebbi Shimon the Righteous they ceased blessing in the name of Hashem.", |
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26. Tosefta, Taanit, 2.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •honi hame'agel r. simeon the just •simeon ben shetah, r., and simeon the just Found in books: Simon-Shushan (2012), Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna, 160| 2.1. "[דבר שיש בו הפסק אפילו שלשה מתים ביום אחד זה אחר זה אין זה דבר דבר שאין בו הפסק אפי' שלשה מתים בג' ימים זה אחר זה ה\"ז דבר אסכרה אם מתים בה מתריעים עליה אם לאו אין מתריעין עליה מתריעין על הגובאי כל שהוא מפני שהיא מכה מהלכת ר\"ש בן אלעזר אומר אף על החגב חרב העוברת ממקום למקום אפי' חרב של שלום מתריעין עליה ואין צריך לומר חרב של פורעניות ואין לך חרב של שלום יותר משל פרעה נכה ושטפה את הצדיק ההוא זה יאשיהו (דברי הימים ב ל״ה:כ׳-כ״א) וישלח אליו מלאכים לאמור מה לי ולך וגו' ואלהים אמר לבהלני מפי הקדוש אני עולה חדל לך זה לשון עבודת כוכבים] ולא הסב יאשיהו פניו ממנו כי להלחם בו התחפש וגו' ויורו המורים למלך יאשיהו וגו' [היו מתאבלין על יאשיהו וגו'] ויקונן ירמיהו על יאשיהו היכן פירושו של דבר (איכה ד׳:כ׳) רוח אפינו משיח ה' וגו' [ועל כולם אין מתריעין עליהן אלא באותה הפרכיא בלבד היה בסוריא אין מתריעין עליהן].", 2.1. "ארבעה משמרות עלו מן הגולה ידעיה חרום פשחור ואימר עמדו נביאים שבירושלים [ועשאום] עשרים וארבעה משמרות ובללום והטילום לתוך הקלפי ובא ידעיה ונטל חמש והוא הרי כאן שש בא חרום ונטל חמש והוא הרי שש בא פשחור ונטל חמש והוא הרי שש בא אימר ונטל חמש והוא הרי [שש] וכך התנו עמהם הנביאים שאפילו [יהויריב] עולה מן הגולה לא [יהא אחד מהן נדחה מפניו אלא יעשה טפלה לו] עמדו ראשי משמרות וקבעו את עצמן בבתי אבות.", | |
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27. Tosefta, Yadayim, 2.9 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •simeon the just (simeon ii) Found in books: Schiffman (1983), Testimony and the Penal Code, 147| 2.9. "אמר להן רבי יוחנן בן זכאי כתבי הקדש חיבתם מטמאתן שלא יעשה אותן שטיחים לבהמה. אמרו בייתוסים קובלין עליכם פרושין מה <אם> בת בני הבא מכח בני שבא מכחו הרי יורשתני בתי הבאה מכחי אינו דין שתרשני <אמר להן לא אם אמרתם בבת הבן שכן חולקין עם האחים תאמרו בבת שאינה חולקת עם האחים>. אומר טיבלני שחרית קובלני עליכם פרושים שאתם מזכירים את הגוף שיש בו טומאה. ", | |
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28. Mishnah, Yadayim, 4.4, 4.8 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •simeon the just, r. •simeon the just (simeon ii) Found in books: Schiffman (1983), Testimony and the Penal Code, 147; Simon-Shushan (2012), Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna, 256| 4.4. "בּוֹ בַיּוֹם בָּא יְהוּדָה, גֵּר עַמּוֹנִי, וְעָמַד לִפְנֵיהֶן בְּבֵית הַמִּדְרָשׁ. אָמַר לָהֶם, מָה אֲנִי לָבֹא בַקָּהָל. אָמַר לוֹ רַבָּן גַּמְלִיאֵל, אָסוּר אָתָּה. אָמַר לוֹ רַבִּי יְהוֹשֻׁעַ, מֻתָּר אָתָּה. אָמַר לוֹ רַבָּן גַּמְלִיאֵל, הַכָּתוּב אוֹמֵר (דברים כג), לֹא יָבֹא עַמּוֹנִי וּמוֹאָבִי בִּקְהַל ה' גַּם דּוֹר עֲשִׂירִי וְגוֹ'. אָמַר לוֹ רַבִּי יְהוֹשֻׁעַ, וְכִי עַמּוֹנִים וּמוֹאָבִים בִּמְקוֹמָן הֵן. כְּבָר עָלָה סַנְחֵרִיב מֶלֶךְ אַשּׁוּר וּבִלְבֵּל אֶת כָּל הָאֻמּוֹת, שֶׁנֶּאֱמַר (ישעיה י), וְאָסִיר גְּבוּלֹת עַמִּים וַעֲתוּדוֹתֵיהֶם שׁוֹשֵׂתִי וְאוֹרִיד כַּאבִּיר יוֹשְׁבִים. אָמַר לוֹ רַבָּן גַּמְלִיאֵל, הַכָּתוּב אוֹמֵר (ירמיה מט), וְאַחֲרֵי כֵן אָשִׁיב אֶת שְׁבוּת בְּנֵי עַמּוֹן, וּכְבָר חָזְרוּ. אָמַר לוֹ רַבִּי יְהוֹשֻׁעַ, הַכָּתוּב אוֹמֵר (עמוס ט), וְשַׁבְתִּי אֶת שְׁבוּת עַמִּי יִשְׂרָאֵל וִיהוּדָה, וַעֲדַיִן לֹא שָׁבוּ. הִתִּירוּהוּ לָבֹא בַקָּהָל: \n", 4.8. "אָמַר צְדוֹקִי גְלִילִי, קוֹבֵל אֲנִי עֲלֵיכֶם, פְּרוּשִׁים, שֶׁאַתֶּם כּוֹתְבִין אֶת הַמּוֹשֵׁל עִם משֶׁה בַּגֵּט. אוֹמְרִים פְּרוּשִׁים, קוֹבְלִין אָנוּ עָלֶיךָ, צְדוֹקִי גְלִילִי, שֶׁאַתֶּם כּוֹתְבִים אֶת הַמּוֹשֵׁל עִם הַשֵּׁם בַּדַּף, וְלֹא עוֹד, אֶלָּא שֶׁאַתֶּם כּוֹתְבִין אֶת הַמּוֹשֵׁל מִלְמַעְלָן וְאֶת הַשֵּׁם מִלְּמַטָּן, שֶׁנֶּאֱמַר (שמות ה) וַיֹּאמֶר פַּרְעֹה מִי ה' אֲשֶׁר אֶשְׁמַע בְּקֹלוֹ לְשַׁלַּח אֶת יִשְׂרָאֵל. וּכְשֶׁלָּקָה מַהוּ אוֹמֵר (שם ט), ה' הַצַּדִּיק: \n", | 4.4. "On that day Judah, an Ammonite convert, came and stood before them in the house of study. He said to them: Do I have the right to enter into the assembly? Rabban Gamaliel said to him: you are forbidden. Rabbi Joshua said to him: you are permitted. Rabban Gamaliel said to him: the verse says, \"An Ammonite or a Moabite shall not enter into the assembly of the Lord: even to the tenth generation\" (Deuteronomy 23:4). R. Joshua said to him: But are the Ammonites and Moabites still in their own territory? Sanheriv, the king of Assyria, has long since come up and mingled all the nations, as it is said: \"In that I have removed the bounds of the peoples, and have robbed their treasures, and have brought down as one mighty the inhabitants\" (Isaiah 10:1. Rabban Gamaliel said to him: the verse says, \"But afterward I will bring back the captivity of the children of Ammon,\" (Jeremiah 49:6) they have already returned. Rabbi Joshua said to him: [another] verse says, \"I will return the captivity of my people Israel and Judah\" (Amos 9:14). Yet they have not yet returned. So they permitted him to enter the assembly.", 4.8. "A Galilean min said: I complain against you Pharisees, that you write the name of the ruler and the name of Moses together on a divorce document. The Pharisees said: we complain against you, Galilean min, that you write the name of the ruler together with the divine name on a single page [of Torah]? And furthermore that you write the name of the ruler above and the divine name below? As it is said, \"And Pharoah said, Who is the Lord that I should hearken to his voice to let Israel go?\" (Exodus 5:2) But when he was smitten what did he say? \"The Lord is righteous\" (Exodus 9:27).", |
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29. New Testament, Matthew, 1.17 (1st cent. CE - 1st cent. CE) Tagged with subjects: •simeon the just Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 533| 1.17. Πᾶσαι οὖν αἱ γενεαὶ ἀπὸ Ἀβραὰμ ἕως Δαυεὶδ γενεαὶ δεκατέσσαρες, καὶ ἀπὸ Δαυεὶδ ἕως τῆς μετοικεσίας Βαβυλῶνος γενεαὶ δεκατέσσαρες, καὶ ἀπὸ τῆς μετοικεσίας Βαβυλῶνος ἕως τοῦ χριστοῦ γενεαὶ δεκατέσσαρες. | 1.17. So all the generations from Abraham to David are fourteen generations; from David to the exile to Babylon fourteen generations; and from the carrying away to Babylon to the Christ, fourteen generations. |
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| 30. Mishnah, Moed Qatan, 4.6 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •simeon the just, r. Found in books: Simon-Shushan (2012), Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna, 256 |
31. Mishnah, Nazir, 5.4 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •simeon the just, r. Found in books: Simon-Shushan (2012), Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna, 256| 5.4. "מִי שֶׁנָּדַר בְּנָזִיר וְהָלַךְ לְהָבִיא אֶת בְּהֶמְתּוֹ וּמְצָאָהּ שֶׁנִּגְנְבָה, אִם עַד שֶׁלֹּא נִגְנְבָה בְהֶמְתּוֹ נָזַר, הֲרֵי זֶה נָזִיר. וְאִם מִשֶּׁנִּגְנְבָה בְהֶמְתּוֹ נָזַר, אֵינוֹ נָזִיר. וְזוֹ טָעוּת טָעָה נַחוּם הַמָּדִי כְּשֶׁעָלוּ נְזִירִים מִן הַגּוֹלָה וּמָצְאוּ בֵית הַמִּקְדָּשׁ חָרֵב, אָמַר לָהֶם נַחוּם הַמָּדִי, אִלּוּ הֱיִיתֶם יוֹדְעִים שֶׁבֵּית הַמִּקְדָּשׁ חָרֵב הֱיִיתֶם נוֹזְרִים. אָמְרוּ לוֹ לֹא, וְהִתִּירָן נַחוּם הַמָּדִי. וּכְשֶׁבָּא הַדָּבָר אֵצֶל חֲכָמִים, אָמְרוּ לוֹ, כֹּל שֶׁנָּזַר עַד שֶׁלֹּא חָרַב בֵּית הַמִּקְדָּשׁ, נָזִיר. וּמִשֶּׁחָרַב בֵּית הַמִּקְדָּשׁ, אֵינוֹ נָזִיר: \n", | 5.4. "If one vowed to be a nazirite and went to bring his animal [for the sacrifice] and found that it had been stolen: If he had taken the nazirite vow before his animal was stolen, he is [still] a nazirite. But if he had taken the nazirite vow after his animal was stolen, he is not a nazirite. It was this mistake that Nahum the Mede made. When nazirites arrived [in Jerusalem] from the Diaspora and found the Temple destroyed, Nahum the Mede said to them, “Had you known that the Temple would be destroyed, would you have become nazirites?” They answered, no, and Nahum the Mede released them [from their vow]. When the matter came before the sages they said to him: whoever vowed a nazirite vow before the destruction of the Temple is a nazirite, but if after the destruction of the temple, he is not a nazirite.", |
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| 32. Anon., Sifre Numbers, 39, 43 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Schiffman (1983), Testimony and the Penal Code, 147 |
| 33. Palestinian Talmud, Sanhedrin, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •simeon the just (simeon ii) Found in books: Schiffman (1983), Testimony and the Penal Code, 147 |
34. Babylonian Talmud, Sotah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •simeon the just (simeon ii) Found in books: Schiffman (1983), Testimony and the Penal Code, 147| 38a. ככתבו ובמדינה בכינויו במדינה כהנים נושאים את ידיהן כנגד כתפיהן ובמקדש על גבי ראשיהן חוץ מכהן גדול שאינו מגביה את ידיו למעלה מן הציץ ר' יהודה אומר אף כהן גדול מגביה ידיו למעלה מן הציץ שנאמר (ויקרא ט, כב) וישא אהרן את ידיו אל העם ויברכם, big strongגמ׳ /strong /big תנו רבנן (במדבר ו, כג) כה תברכו בלשון הקודש אתה אומר בלשון הקודש או אינו אלא בכל לשון נאמר כאן כה תברכו ונאמר להלן (דברים כז, יב) אלה יעמדו לברך את העם מה להלן בלשון הקודש אף כאן בלשון הקודש,רבי יהודה אומר אינו צריך הרי הוא אומר כה עד שיאמרו בלשון הזה,תניא אידך כה תברכו בעמידה אתה אומר בעמידה או אינו אלא אפי' בישיבה נאמר כאן כה תברכו ונאמר להלן אלה יעמדו לברך מה להלן בעמידה אף כאן בעמידה,ר' נתן אומר אינו צריך הרי הוא אומר (דברים י, ח) לשרתו ולברך בשמו מה משרת בעמידה אף מברך בעמידה ומשרת גופיה מנלן דכתיב (דברים יח, ה) לעמוד לשרת,תניא אידך כה תברכו בנשיאות כפים אתה אומר בנשיאות כפים או אינו אלא שלא בנשיאות כפים נאמר כאן כה תברכו ונאמר להלן (ויקרא ט, כב) וישא אהרן את ידיו אל העם ויברכם מה להלן בנשיאות כפים אף כאן בנשיאות כפים,קשיא ליה לר' יונתן אי מה להלן כהן גדול וראש חודש ועבודת צבור אף כאן כהן גדול וראש חודש ועבודת ציבור,ר' נתן אומר אינו צריך הרי הוא אומר (דברים יח, ה) הוא ובניו כל הימים מקיש בניו לו מה הוא בנשיאות כפים אף בניו בנשיאות כפים וכתיב כל הימים ואיתקש ברכה לשירות,ותניא אידך כה תברכו את בני ישראל בשם המפורש אתה אומר בשם המפורש או אינו אלא בכינוי ת"ל (במדבר ו, כז) ושמו את שמי שמי המיוחד לי,יכול אף בגבולין כן נאמר כאן ושמו את שמי ונאמר להלן (דברים יב, ה) לשום את שמו שם מה להלן בית הבחירה אף כאן בבית הבחירה,רבי יאשיה אומר אינו צריך הרי הוא אומר (שמות כ, כא) בכל המקום אשר אזכיר את שמי אבוא אליך בכל מקום ס"ד אלא מקרא זה מסורס הוא בכל מקום אשר אבוא אליך וברכתיך שם אזכיר את שמי והיכן אבוא אליך וברכתיך בבית הבחירה שם אזכיר את שמי בבית הבחירה,תניא אידך כה תברכו את בני ישראל אין לי אלא בני ישראל גרים נשים ועבדים משוחררים מנין ת"ל (במדבר ו, כג) אמור להם לכולהו,תניא אידך כה תברכו פנים כנגד פנים אתה אומר פנים כנגד פנים או אינו אלא פנים כנגד עורף ת"ל אמור להם כאדם האומר לחבירו,תניא אידך כה תברכו בקול רם או אינו אלא בלחש ת"ל אמור להם כאדם שאומר לחבירו,אמר אביי נקטינן לשנים קורא כהנים ולא' אינו קורא כהן שנא' אמור להם לשנים ואמר רב חסדא נקטינן כהן קורא כהנים ואין ישראל קורא כהנים שנאמר אמור להם אמירה | 38a. b as it is written /b in the Torah, i.e., the Tetragrammaton, b and in the country /b they use b its substitute name /b of Lordship. b In the country, the priests lift their hands /b so they are b aligned with their shoulders /b during the benediction. b And in the Temple /b they lift them b above their heads, except for the High Priest, who does not lift his hands above the frontplate. /b Since the Tetragrammaton is inscribed on it, it is inappropriate for him to lift his hands above it. b Rabbi Yehuda says: Even the High Priest lifts his hands above the frontplate, as it is stated: “And Aaron lifted up his hands toward the people and blessed them” /b (Leviticus 9:22)., strong GEMARA: /strong b The Sages taught: /b The mitzva given to the priests: b “So you shall bless /b the children of Israel” (Numbers 6:23), is that they bless them b in the sacred tongue, /b Hebrew. Do b you say /b that the benediction must be recited b in the sacred tongue, or /b perhaps it may be recited b in any language? /b The i baraita /i answers: b It is stated here, /b with regard to the Priestly Benediction: b “So you shall bless,” and it is stated there, /b with regard to the blessings and curses: b “These shall stand /b on Mount Gerizim b to bless the people” /b (Deuteronomy 27:12). There is a verbal analogy between these two usages of the word “bless”: b Just as there, /b the blessings and curses were recited b in the sacred tongue, /b as stated above (33a), b so too here, /b the Priestly Benediction is recited b in the sacred tongue. /b , b Rabbi Yehuda says: It is not necessary /b to derive this from a verbal analogy, as b it says /b with regard to the Priestly Benediction: b “Thus,” /b which means that it is not recited correctly b unless they recite it in this /b exact b language, /b as it is written in the Torah., b It is taught /b in b another /b i baraita /i : b “So you shall bless,” /b means b while standing. /b Do b you say /b that the benediction must be recited b while standing, or /b perhaps it may b even /b be recited b while sitting? It is stated here: “So you shall bless,” and it is stated there, /b with regard to the blessings and curses: b “These shall stand /b on Mount Gerizim b to bless.” Just as there, /b the blessing was recited b while standing, so too here, /b the priests must recite the Priestly Benediction b while standing. /b , b Rabbi Natan says: It is not necessary /b to derive this from a verbal analogy, as b it says /b in the verse: “At that time the Lord separated the tribe of Levi to bear the Ark of the Covet of the Lord, to stand before the Lord b to minister to Him and to bless in His name” /b (Deuteronomy 10:8). b Just as /b a priest b performs the /b Temple b service while standing, so too, he blesses while standing. /b The Gemara asks: b And from where do we /b derive that b he performs the service itself /b while standing? b As it is written: “To stand to minister /b in the name of the Lord” (Deuteronomy 18:5)., b It is taught /b in b another /b i baraita /i : b “So you shall bless” /b means b with lifted hands. /b Do b you say /b that the priests must recite the benediction b with lifted hands, or /b perhaps they may recite it b without lifted hands? It is stated here: “So you shall bless,” and it is stated there, /b with regard to the dedication of the Tabernacle: b “And Aaron lifted up his hands toward the people and blessed them” /b (Leviticus 9:22). b Just as there, /b Aaron blessed the nation b with lifted hands, so too here, /b the Priestly Benediction is recited b with lifted hands. /b ,This i halakha /i was b difficult for Rabbi Yonatan to understand: If /b this i halakha /i is derived from the dedication of the Tabernacle, then why not also say: b Just as there, /b the b High Priest /b was the one who recited the blessing, b and /b it was the b New Moon, and /b the offerings that were brought were b a communal service, so too here, /b the Priestly Benediction must be recited only by the b High Priest, and /b on the b New Moon, and /b when performing b a communal service? /b , b Rabbi Natan says: It is not necessary /b to derive from a verbal analogy that the Priestly Benediction is recited with lifted hands, as b it says /b with regard to Aaron: “To stand to minister in the name of the Lord, b him and his sons forever” /b (Deuteronomy 18:5). In this verse, b his sons are juxtaposed with him. Just as /b Aaron recited the Priestly Benediction b with lifted hands, so too, his sons /b recite the benediction b with lifted hands. And /b furthermore, b it is written “forever,” /b which indicates that it is referring not only to special occasions. b And /b although the verse is not referring to the Priestly Benediction, the b benediction is juxtaposed to /b the Temple b service /b in another verse: “To minister to Him and to bless in His name” (Deuteronomy 10:8)., b And it is taught /b in b another /b i baraita /i : b “So you shall bless the children of Israel” /b means the blessing should be recited b with the ineffable name. /b Do b you say /b that the Priestly Benediction must be recited b with the ineffable name, or /b perhaps b it is /b recited b with only the substitute name, /b i Adonai /i ? b The verse states: “So shall they put My name” /b (Numbers 6:27), which means b My name that is unique to Me. /b ,One b might /b have thought that b even in the outlying areas, /b outside the Temple, b this /b ineffable name is used. b It is stated here, /b with regard to the Priestly Benediction: b “So shall they put My name,” and it is stated there, /b with regard to the place one must sacrifice offerings: “The place that the Lord your God has chosen out of all your tribes b to put His name there” /b (Deuteronomy 12:5). The verbal analogy teaches that b just as there, /b the expression “to put His name there” is referring to b the Temple, so too here, /b the mitzva of “so shall they put My name” applies b in the Temple /b and not anywhere else., b Rabbi Yoshiya says: It is not necessary /b to derive this i halakha /i from the verbal analogy, as it can be derived from a verse. b It says /b in the verse: b “In every place where I cause My name to be mentioned I will come to you /b and bless you” (Exodus 20:20). Does it b enter your mind /b that this verse literally means that the Divine Presence will be revealed b everywhere? Rather, this verse /b must be interpreted by b transposition. /b It must be reordered and read as follows: b In every place where I will come to you and bless you, there I will cause My name to be mentioned. /b Rabbi Yoshiya explains that God is stating: b And where will I come to you and bless you? In the Temple. /b Therefore, he derives: b There, in the Temple, I will cause My name to be mentioned, /b but the ineffable name is not mentioned elsewhere., b It is taught /b in b another /b i baraita /i : b “So you shall bless the sons of Israel” /b (Numbers 6:23). b I have /b derived b only /b the i halakha /i to bless b the sons of Israel. From where /b do I derive the i halakha /i of blessing b converts, women, and emancipated slaves? The verse states /b immediately afterward: b “You shall say to them,” /b meaning b to all of /b the Jewish people., b It is taught /b in b another /b i baraita /i : b “So you shall bless,” /b means that the priests must recite the Priestly Benediction b face-to-face /b with the congregation. Do b you say /b that the Benediction must be recited b face-to-face, or /b perhaps b it is only /b recited with the b faces /b of the priests b facing the back of the necks /b of the congregation? b The verse states: “You shall say to them,” /b face-to-face, b like a person who is talking to another. /b , b It is taught /b in b another /b i baraita /i : b “So you shall bless” /b means that the benediction must be recited b out loud. Or, /b perhaps, b is it /b recited b only in a whisper? The verse states: “You shall say to them,” like a person who is talking to another. /b , b Abaye said: We have a tradition /b with regard to the prayer leader calling the priests to recite the Priestly Benediction: When there are b two /b priests, b he calls: Priests, but /b when there is b one /b priest b he does not call: Priest, as it is stated: “You shall say to them,” /b in plural, meaning b to /b a minimum of b two /b priests. b And Rav Ḥisda said: We have a tradition /b that b a priest calls: Priests, but an Israelite does not call: Priests, as it is stated: “You shall say to them,” /b which means that the b saying /b |
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35. Babylonian Talmud, Pesahim, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •simeon the just (simeon ii) Found in books: Schiffman (1983), Testimony and the Penal Code, 147| 50a. כאיסורו מה איסורו בכזית אף חזרתו בכזית,תניא ר' נתן אומר זה וזה כשתי ביצים ולא הודו לו חכמים,(זכריה יד, ו) והיה ביום ההוא לא יהיה אור יקרות וקפאון מאי יקרות וקפאון,א"ר אלעזר זה אור שיקר בעולם הזה וקפוי לעולם הבא,ר' יוחנן אמר אלו נגעים ואהלות שיקרין הן בעוה"ז וקפויין הן לעולם הבא,ור' יהושע בן לוי אמר אלו בני אדם שיקרין הן בעולם הזה וקפויין הן לעוה"ב כי הא דרב יוסף בריה דר' יהושע בן לוי חלש ואיתנגיד כי הדר אמר ליה אבוה מאי חזית אמר ליה עולם הפוך ראיתי עליונים למטה ותחתונים למעלה אמר לו בני עולם ברור ראית ואנן היכי התם כי היכי דאיתו אנן הכא הכי איתינן התם,ושמעתי שהיו אומרים אשרי מי שבא לכאן ותלמודו בידו ושמעתי שהיו אומרים הרוגי מלכות אין אדם יכול לעמוד במחיצתן,(ומאן) נינהו אילימא ר"ע וחביריו משום הרוגי מלכות ותו לא אלא הרוגי לוד,(זכריה יד, כ) ביום ההוא יהיה על מצלות הסוס קדש לה' מאי מצלות הסוס,א"ר יהושע בן לוי עתיד הקב"ה להוסיף על ירושלים עד שהסוס רץ ומציל,ר' אלעזר אמר כל מצילות שתולין לסוס בין עיניו יהיה קדש לה',ור' יוחנן אמר כל ביזה שבוזזין ישראל עד שעה שהסוס רץ ומציל יהיה קדש לה',בשלמא למאן דאמר כל ביזה שבזזו ישראל היינו דכתיב (זכריה יד, כ) והיה הסירות בבית ה' כמזרקים לפני המזבח אלא למ"ד בהנך תרתי מאי והיה הסירות בבית ה' מילתא אחריתי קאמר דמתעתרי ישראל ומתנדבי ומייתי,בשלמא למ"ד ביזה היינו דכתיב (זכריה יד, כא) ולא יהיה כנעני עוד בבית ה' צבאות אלא למ"ד הנך תרתי מאי ולא יהיה כנעני א"ר ירמיה אין כאן עני,וכנעני מנלן דאיקרי תגר דכתיב (בראשית לח, ב) וירא שם יהודה בת איש כנעני מאי כנעני אילימא כנעני ממש אפשר בא אברהם והזהיר את יצחק בא יצחק והזהיר את יעקב ויהודה אזיל ונסיב אלא אמר רבי שמעון בן לקיש בת גברא תגרא דכתיב (הושע יב, ח) כנען בידו מאזני מרמה ואיבעית אימא מהכא (ישעיהו כג, ח) אשר סוחריה שרים כנעניה נכבדי ארץ:,(זכריה יד, ט) והיה ה' למלך על כל הארץ ביום ההוא יהיה ה' אחד ושמו אחד אטו האידנא לאו אחד הוא,אמר רבי אחא בר חנינא לא כעולם הזה העולם הבא העולם הזה על בשורות טובות אומר ברוך הטוב והמטיב ועל בשורות רעות אומר ברוך דיין האמת לעולם הבא כולו הטוב והמטיב,ושמו אחד מאי אחד אטו האידנא לאו שמו אחד הוא,א"ר נחמן בר יצחק לא כעולם הזה העולם הבא העולם הזה נכתב ביו"ד ה"י ונקרא באל"ף דל"ת אבל לעולם הבא כולו אחד נקרא ביו"ד ה"י ונכתב ביו"ד ה"י,סבר רבא למדרשה בפירקא א"ל ההוא סבא לעלם כתיב,ר' אבינא רמי כתיב (שמות ג, טו) זה שמי לעלם וזה זכרי לדור דור אמר הקב"ה לא כשאני נכתב אני נקרא נכתב אני ביו"ד ה"א ונקרא אני באל"ף דל"ת:, br br big strongהדרן עלך אלו עוברין /strong /big br br,מתני׳ big strongמקום /strong /big שנהגו לעשות מלאכה בערבי פסחים עד חצות עושין מקום שנהגו שלא לעשות אין עושין ההולך ממקום שעושין למקום שאין עושין או ממקום שאין עושין למקום שעושין נותנין עליו חומרי מקום שיצא משם וחומרי מקום שהלך לשם | 50a. b is analogous to its prohibition. Just as its prohibition is /b only when it is the size of an b olive-bulk, so too, /b the requirement to b return it is /b only when it is the size of an b olive-bulk. /b ,Another opinion on this issue b was taught /b in a i baraita /i . b Rabbi Natan says: /b The minimum measure for both b this and that, /b leaven and sacrificial meat, is b two egg-bulks /b of prohibited material, b but the Rabbis did not agree with him. /b ,Incidental to the discussion of leaving Jerusalem and its surrounding area, the Gemara cites expositions of a prophetic passage, including a statement that God will eventually expand the boundaries of Jerusalem. The verse states: b “And it shall come to pass on that day that there shall not be light, /b but b heavy clouds [ i yekarot /i ] and thickness [ i vekippaon /i ]” /b (Zechariah 14:6). The Gemara asks: b What is /b the meaning of the expression b “ i yekarot vekippaon /i ”? /b , b Rabbi Elazar said: This is /b the b light /b currently provided by the sun, b which is significant /b [ b i yakar /i ] in this world and insignificant /b [ b i kafuy /i ] in the World-to-Come, /b when the moon will shine as brightly as the sun does now and the sun will be seven times brighter than it is currently., b Rabbi Yoḥa said: This /b expression refers to the tractates of b i Nega’im /i and i Oholot /i , which are weighty [ i yekarim /i ] /b owing to their difficulty b in this world, /b as they are among the most complex subjects, b but /b will be b easy [ i kefuyin /i ] in the World-to-Come, /b when people will be much wiser., b And Rabbi Yehoshua ben Levi said: These are people who are /b considered b important [ i yekarim /i ] in this world and unimportant /b [ b i kefuyim /i ] in the World-to-Come. /b This is b like /b the incident involving b Rav Yosef, son of Rabbi Yehoshua ben Levi, /b who b became ill and /b was about to b expire. When he returned /b to good health, b his father said to him: What did you see /b when you were about to die? b He said to him: I saw an inverted world. Those above, /b i.e., those who are considered important in this world, were b below, /b insignificant, while b those below, /b i.e., those who are insignificant in this world, were b above. He said to him: My son, you have seen a clear world. /b The world you have seen is the true world, as in that world people’s standings befit them. Rabbi Yehoshua ben Levi asked: b And where are we, /b the Torah scholars, b there? /b Rav Yosef responded: b Just as we are /b regarded b here, so are we /b regarded b there. /b ,Rav Yosef added: b And I heard that they were saying /b in that world: b Praiseworthy is the one who arrives here with his studies in hand. And I /b also b heard that they were saying: Those executed by the government /b enjoy such an exalted status that b no one can stand in their enclosure. /b ,The Gemara asks: b And who are these /b martyrs that Rav Yosef was referring to? b If you say /b that he was referring to b Rabbi Akiva and his colleagues, /b who were martyred, this cannot be: Is their elevated status b due /b only b to /b the fact that b they were martyred by /b the Roman b government and nothing more? /b These men were exceptional in their piety and sanctity during their lives as well. b Rather, /b it is referring to b the martyrs of Lod, /b Pappos and Luliyanos, who gave themselves up to be martyred for the sake of the Jewish people. They falsely admitted to killing the king’s daughter in order to prevent a harsh decree from being issued against the entire community. Although they were not known for exceptional piety before that event, they are considered to be extremely holy due to their martyrdom.,The Gemara continues to expound the section of the book of Zechariah cited above. The verse states: b “On that day there shall be upon the bells of the horses [ i metzillot hasus /i ]: Holy unto the Lord” /b (Zechariah 14:20). The Gemara asks: b What is /b the meaning of the expression b i metzillot hasus /i ? /b , b Rabbi Yehoshua ben Levi said: In the future the Holy One, Blessed be He, will extend Jerusalem /b by b as much as /b the distance that b a horse can run /b the entire time b it casts a shadow [ i metzeil /i ]. /b Jerusalem will be so large that a horse running from one side of the city in the morning will not arrive at the other end of the city until midday, when its shadow will have disappeared., b Rabbi Elazar said: All /b decorative b bells [ i metzillot /i ] that one hangs between the eyes of a horse will be sanctified to God, /b i.e., they will be consecrated for the Temple treasury., b And Rabbi Yoḥa said: All spoils that the Jewish people /b will b take /b from gentiles who wage war against them, b up to the time a horse runs and casts a shadow [ i metzeil /i ], /b i.e., half a day, b will be sanctified for God. /b ,The Gemara asks: b Granted, according to the one who said /b that this expression refers to b all spoils that the Jewish people /b will b take, this is as it is written /b in the continuation of the verse, which mentions additional treasure donated to the Temple: b “And the pots in the Lord’s house shall be like the basins before the altar.” However, according to the ones who said these /b other b two /b explanations, b what /b is the meaning of: b “And the pots in the Lord’s house”? /b The Gemara explains that according to these opinions the verse b is saying something else: /b It is prophesying that in the future b the Jewish people will become wealthy and bring donations /b to the Temple.,The Gemara goes on to ask: b Granted, according to the one who said /b that this expression refers to b spoils, this is as it is written /b in the next verse: b “And /b on that day b there shall no longer be a merchant [ i kena’ani /i ] in the house of the Lord of hosts” /b (Zechariah 14:21), as he will no longer be needed. b However, according to the ones who said these /b other b two /b explanations, b what /b is the meaning of the expression: b “There shall no longer be a merchant”? Rabbi Yirmeya said: /b The word i kena’ani /i is in fact a contraction of the phrase: b There is no poor person here [ i ein kan ani /i ]. /b In other words, there will no longer be poor people, and therefore the Jews themselves will be able to donate whatever is needed in the Temple (Maharsha)., b And from where do we /b derive b that a merchant can be called a i kena’ani /i ? As it is written: “And Judah saw there the daughter of a certain i kena’ani /i … /b and he took her, and went in unto her” (Genesis 38:2). b What is /b the meaning of the word b i kena’ani /i /b in this context? b If you say /b it refers to b an actual Canaanite, is it possible that Abraham warned Isaac /b not to marry a Canaanite woman, and b Isaac warned Jacob /b to the same effect, b and /b nonetheless b Judah went and married /b a Canaanite woman? b Rather, Rabbi Shimon ben Lakish said: /b She was b the daughter of a merchant, as it is written: “As for the merchant [ i kena’an /i ], the balances of deceit are in his hand. He loves /b to oppress” (Hosea 12:8). b And if you wish, say /b instead that this meaning of the word can be understood from the following verse, which describes Tyre: b “Whose traders are princes, whose merchants [ i kieha /i ] are the honorable of the earth” /b (Isaiah 23:8).,The Gemara cites another verse from the prophecy at the end of the book of Zechariah: b “And the Lord shall be King over all the earth, on that day shall the Lord be one and His name one” /b (Zechariah 14:9). The Gemara asks: b Is that to say that now He is not one? /b , b Rabbi Aḥa bar Ḥanina said: The World-to-Come is not like this world. /b In b this world, upon good tidings one recites: Blessed…Who is good and does good, and over bad tidings one recites: Blessed…the true Judge. In the World-to-Come /b one will b always /b recite: b Blessed…Who is good and does good. /b There will be only one mode of blessing God for tidings.,The verse states: “On that day shall the Lord be one b and His name one.” /b The Gemara asks: b What /b is the meaning of the word b one /b in this context? b Is that to say that now His name is not one? /b , b Rav Naḥman bar Yitzḥak said: The World-to-Come is not like this world. In this world, /b God’s name that b is written with /b the letters b i yod /i /b and b i heh /i is read /b as i Adonai /i , which begins with the letters b i alef /i /b and b i dalet /i . /b God’s name is not pronounced in the same way as it is written. b However, in the World-to-Come it will all be one, /b as God’s name will be both b read with /b the letters b i yod /i /b and b i heh /i and written with /b the letters b i yod /i /b and b i heh /i . /b , b Rava thought to expound /b upon the correct punctuation and enunciation of the name of God during his public b lecture /b before one of the Festivals. b A certain old man said to him: /b The word b forever is written /b in the verse: “This is My name forever [ i le’olam /i ]” (Exodus 3:15) without the letter i vav /i , such that it can be read i le’alem /i , to conceal, meaning that the name should be concealed., b Rabbi Avina raised a contradiction: It is written /b in the verse: b “This is My name forever,” /b implying a requirement to conceal the name of God, and in the very next phrase it states: b “And this is My memorial unto all generations” /b (Exodus 3:15), which indicates that the name of God is to be publicized and remembered by all. Rather, b the Holy One, Blessed be He, said: I, /b i.e., My name, is b not read as I am written. I am written with /b the letters b i yod /i /b and b i heh /i , and I am read with /b the letters b i alef /i /b and b i dalet /i . /b ,, strong MISHNA: /strong In b a place where /b the people were b accustomed to perform labor on Passover eve until midday, one /b may b do /b so on that day. In b a place where /b the people were b accustomed not to perform /b labor, b one /b may b not do /b so. The performance of labor on the eve of Passover is not prohibited by Torah law, but is dependent on local custom. If one b travels from a place where /b people b perform /b labor on Passover eve b to a place where /b people b do not perform /b labor, b or from a place where /b people b do not perform /b labor on Passover eve b to a place where /b people b perform /b labor, the Sages b impose upon him the stringencies of /b both b the place from which he left and the stringencies of the place to which he went. /b In both cases, he may not perform labor. |
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36. Babylonian Talmud, Qiddushin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •simeon the just (simeon ii) Found in books: Schiffman (1983), Testimony and the Penal Code, 147| 71a. מטהר שבטים שבטו של לוי מטהר תחילה שנא' (מלאכי ג, ג) וישב מצרף ומטהר כסף וטיהר את בני לוי וזיקק אותם כזהב וככסף והיו לי"י מגישי מנחה בצדקה,אמר רבי יהושע בן לוי כסף מטהר ממזרים שנאמר וישב מצרף ומטהר כסף מאי מגישי מנחה בצדקה א"ר יצחק צדקה עשה הקב"ה עם ישראל שמשפחה שנטמעה נטמעה,גופא אמר רב יהודה אמר שמואל כל ארצות עיסה לארץ ישראל וארץ ישראל עיסה לבבל בימי רבי בקשו לעשות בבל עיסה לארץ ישראל אמר להן קוצים אתם משימים לי בין עיני רצונכם יטפל עמכם ר' חנינא בר חמא,נטפל עמהם ר' חנינא בר חמא אמר להם כך מקובלני מר' ישמעאל בר' יוסי שאמר משום אביו כל ארצות עיסה לארץ ישראל וארץ ישראל עיסה לבבל,בימי רבי פנחס בקשו לעשות בבל עיסה לארץ ישראל אמר להם לעבדיו כשאני אומר שני דברים בבית המדרש טלוני בעריסה ורוצו כי עייל אמר להם אין שחיטה לעוף מן התורה,אדיתבי וקמעייני בה אמר להו כל ארצות עיסה לארץ ישראל וארץ ישראל עיסה לבבל נטלוהו בעריסה ורצו רצו אחריו ולא הגיעוהו ישבו ובדקו עד שהגיעו לסכנה ופירשו,א"ר יוחנן היכלא בידינו היא אבל מה אעשה שהרי גדולי הדור נטמעו בה סבר לה כר' יצחק דאמר ר' יצחק משפחה שנטמעה נטמעה,אמר אביי אף אנן נמי תנינא משפחת בית הצריפה היתה בעבר הירדן וריחקה בן ציון בזרוע עוד אחרת היתה וקירבה בן ציון בזרוע כגון אלו אליהו בא לטמא ולטהר לרחק ולקרב כגון אלו דידעין אבל משפחה שנטמעה נטמעה,תאנא עוד אחרת היתה ולא רצו חכמים לגלותה אבל חכמים מוסרים אותו לבניהם ולתלמידיהן פעם אחת בשבוע ואמרי לה פעמים בשבוע אמר רב נחמן בר יצחק מסתברא כמאן דאמר פעם אחת בשבוע כדתניא הריני נזיר אם לא אגלה משפחות יהיה נזיר ולא יגלה משפחות,אמר רבה בר בר חנה אמר ר' יוחנן שם בן ארבע אותיות חכמים מוסרין אותו לתלמידיהן פעם אחת בשבוע ואמרי לה פעמים בשבוע אמר רב נחמן בר יצחק מסתברא כמאן דאמר פעם אחת בשבוע דכתיב (שמות ג, טו) זה שמי לעולם לעלם כתיב רבא סבר למידרשיה בפירקא א"ל ההוא סבא לעלם כתיב,רבי אבינא רמי כתיב (שמות ג, טו) זה שמי וכתיב (שמות ג, טו) זה זכרי אמר הקב"ה לא כשאני נכתב אני נקרא נכתב אני ביו"ד ה"י ונקרא באל"ף דל"ת,ת"ר בראשונה שם בן שתים עשרה אותיות היו מוסרין אותו לכל אדם משרבו הפריצים היו מוסרים אותו לצנועים שבכהונה והצנועים שבכהונה מבליעים אותו בנעימת אחיהם הכהנים תניא אמר רבי טרפון פעם אחת עליתי אחר אחי אמי לדוכן והטיתי אזני אצל כהן גדול ושמעתי שהבליע שם בנעימת אחיו הכהנים,אמר רב יהודה אמר רב שם בן ארבעים ושתים אותיות אין מוסרין אותו אלא למי שצנוע ועניו ועומד בחצי ימיו ואינו כועס ואינו משתכר ואינו מעמיד על מדותיו וכל היודעו והזהיר בו והמשמרו בטהרה אהוב למעלה ונחמד למטה ואימתו מוטלת על הבריות ונוחל שני עולמים העולם הזה והעולם הבא,אמר שמואל משמיה דסבא בבל בחזקת כשרה עומדת עד שיודע לך במה נפסלה שאר ארצות בחזקת פסול הן עומדות עד שיודע לך במה נכשרה ארץ ישראל מוחזק לפסול פסול מוחזק לכשר כשר,הא גופא קשיא אמרת מוחזק לפסול פסול הא סתמא כשר והדר תני מוחזק לכשר כשר הא סתמא פסול אמר רב הונא בר תחליפא משמיה דרב לא קשיא | 71a. b purifies /b the b tribes, /b i.e., clarifies their lineage, He will b purify /b that of b the tribe of Levi first, as it is stated /b with regard to the angel sent forth by God: b “And he shall sit as a refiner and purifier of silver; and he shall purify the sons of Levi, and purge them as gold and silver; and there shall be they that shall offer to the Lord offerings in righteousness” /b (Malachi 3:3)., b Rabbi Yehoshua ben Levi says: Money purifies i mamzerim /i . /b Money causes rich i mamzerim /i to become assimilated with Jews of unflawed lineage, since other families marry them despite their flawed lineage. In the future, God will not single them out as i mamzerim /i , b as it is stated: “And he shall sit as a refiner and purifier of silver,” /b which teaches that money, i.e., silver, purifies them. b What, /b then, is the connection to the next part of the verse: b “They that shall offer to the Lord offerings in righteousness”? Rabbi Yitzḥak says: The Holy One, Blessed be He, performed /b an act of b righteousness with the Jewish people /b by establishing b that a family that has become assimilated /b with Jews of unflawed lineage remains b assimilated. /b They are not removed from their tribe despite their flawed lineage.,§ With regard to b the /b matter b itself /b that was discussed earlier, the lineage of the Jews in various lands, b Rav Yehuda says /b that b Shmuel says: /b The lineage of residents of b all lands is muddled /b compared b to /b that of the residents of b Eretz Yisrael, and /b the lineage of residents of b Eretz Yisrael is muddled /b compared b to /b that of b Babylonia. /b The Gemara relates: b In the days of Rabbi /b Yehuda HaNasi, b they sought to establish /b the lineage of the Jews in b Babylonia /b as b muddled /b relative b to /b that of b Eretz Yisrael. /b In other words, the people of Eretz Yisrael wanted their lineage to be considered superior to that of the residents of Babylonia, so that if people from Eretz Yisrael would wish to marry Babylonians, they would have to investigate the lineage of the Babylonians. Rabbi Yehuda HaNasi was descended from Hillel, a Babylonian, so b he said to /b those who put forth this suggestion: b Are you placing thorns between my eyes? /b Do you wish to insult me? b If you wish, Rabbi Ḥanina bar Ḥama will join you /b and explain it to you., b Rabbi Ḥanina bar Ḥama joined them /b and b said to them: This /b is the tradition that b I received from Rabbi Yishmael, son of Rabbi Yosei, who says in the name of his father, /b who was from Eretz Yisrael: The lineage of residents of b all lands is muddled /b compared b to /b that of b Eretz Yisrael, and /b the lineage of residents of b Eretz Yisrael is muddled /b compared b to /b that of b Babylonia. /b ,The Gemara further relates with regard to the same issue: b In the days of Rabbi Pineḥas, they sought to establish /b the lineage of b Babylonia /b as b muddled /b relative b to /b that of b Eretz Yisrael. He said to his servants: When I have said two statements in the house of study, pick me up on a stretcher and run, /b so that I will not be attacked for my statements. b When he entered /b the house of study b he said to /b those studying there: b Slaughter of a bird is not /b obligatory b by Torah law. /b , b While they were sitting and scrutinizing this /b novel i halakha /i , b he said to them: /b The lineage of residents of b all lands is muddled /b compared b to /b that of b Eretz Yisrael, and /b the lineage of residents of b Eretz Yisrael is muddled /b compared b to /b that of b Babylonia. /b His servants b picked him up on a stretcher and ran. /b Those that were in the house of study b pursued him but could not catch him. /b Nevertheless, b they sat and examined /b the lineage of various families in order to determine whether in fact the lineage of the residents of Eretz Yisrael was problematic, b until they reached /b powerful families. It was b dangerous /b to accuse them of flaws due to their power, b and they withdrew /b from their inspections., b Rabbi Yoḥa says /b as an oath: By the b Sanctuary! It is in our power /b to reveal the identity of a family that has a flawed lineage, b but what can I do, as the greatest of the generation are assimilated into it? /b Consequently, I will not reveal its name. The Gemara comments: Rabbi Yoḥa b holds in accordance with /b the opinion of b Rabbi Yitzḥak, as Rabbi Yitzḥak says: A family that has become assimilated /b remains b assimilated, /b and one should not reveal their flawed status., b Abaye said: We too learn /b in the mishna ( i Eduyyot /i 8:7): b There was a family /b known as b Beit HaTzerifa in Transjordan, and /b a person called b ben Tziyyon forcefully distanced it /b and proclaimed that its lineage was flawed, although its lineage was unflawed. b There was another /b one b that ben Tzion forcefully drew near, /b although its lineage was flawed. The mishna adds: Known families b such as these, Elijah comes to /b declare b impure and to /b declare b pure, to distance and to draw near. /b Abaye continues: When the mishna states: b Such as these, /b it means those b whose /b status b we know. But a family that has become assimilated, /b whose flawed lineage is unknown to the public, b has /b already b become assimilated, /b and not even Elijah will publicize its flaw.,The Sage b taught /b ( i Tosefta /i , i Eduyyot /i 3:4): b There was another /b family with flawed lineage, b but the Sages did not want to reveal its /b identity to all. b But the Sages transmit its /b name b to their children and to their students once every seven years, and some say twice every seven years, /b to prevent them from marrying into their family. b Rav Naḥman bar Yitzḥak says: It stands to reason in accordance with the one who says /b that they transmit it b once every seven years, as it is taught /b in a i baraita /i ( i Tosefta /i , i Nazir /i 1:2): One who says: b I am hereby a nazirite if I do not reveal /b the names of b families /b of flawed lineage among the Jewish people, b he should be a nazirite and not reveal /b the identity of such b families. /b This shows that such information should be kept secret as much as possible.,§ The above statement, concerning a matter that the Sages transmitted privately and infrequently, leads the Gemara to teach a similar i halakha /i : b Rabba bar bar Ḥana says /b that b Rabbi Yoḥa says: The Sages transmit /b the correct pronunciation of b the four-letter name /b of God b to their students once every seven years, and some say twice every seven years. Rav Naḥman bar Yitzḥak says: It stands to reason in accordance with the one who says /b that they transmit it b once every seven years, as it is written: “This is My name forever [ i le’olam /i ]” /b (Exodus 3:15), which is b written /b so that it can be read b i le’alem /i , /b to hide. This indicates that the Divine Name must remain hidden. The Gemara relates: b Rava planned to expound /b and explain the proper way to say the name b in /b a public b discourse. A certain elder said to him: It is written /b so that it can be read b i le’alem /i , /b indicating that it must stay hidden., b Rabbi Avina raised a contradiction: It is written: “This is My name,” /b indicating that the name as written is that of God; b and it is written: “This is My remembrance” /b (Exodus 3:15), which indicates that it is not God’s actual name but merely a way of remembering His name. The explanation is as follows: b The Holy One, Blessed be He, said: Not as I am written am I pronounced. I am written with /b the letters b i yod /i , i heh /i , /b i vav /i , i heh /i , b while /b My name is b pronounced with /b the letters b i alef /i , i dalet /i , /b i nun /i , i yod /i ., b The Sages taught: Initially, /b the Sages b would transmit the twelve-letter name /b of God b to any person. When the uninhibited ones /b who used the name disrespectfully b increased, they would transmit it /b only b to discreet /b members b of the priesthood, and the discreet /b members b of the priesthood /b would pronounce the name during the Priestly Benediction. They would b conceal it /b by saying it b during the sweet /b melody b of their priestly brothers, /b so that it would not become publicly known. b It is taught /b in a i baraita /i : b Rabbi Tarfon, /b who was himself a priest, b said: /b On b one occasion I ascended after my mother’s brother to the platform /b to give the Priestly Benediction, b and I inclined my ear near the High Priest, and I heard him conceal the name during the sweet /b melody b of his priestly brothers. /b , b Rav Yehuda says /b that b Rav says: The forty-two-letter name /b of God b may be transmitted only to one who is discreet, and humble, and stands at /b at least b half his life, and does not get angry, and does not get drunk, and does not insist upon his rights /b but is willing to yield. There is no concern that such a person might reveal the name in a fit of anger or drunkenness. b And anyone who knows /b this name b and is careful with it and guards it in purity is beloved above and treasured below; and fear of him is cast upon the creatures; and he inherits two worlds, this world and the World-to-Come. /b ,§ The Gemara returns to the issue of lineage: b Shmuel says in the name of /b a certain b elder: /b A family in b Babylonia has a presumptive status of unflawed /b lineage b until it becomes known to you in what way it was /b rendered of b flawed /b lineage. Conversely, a family from b other lands has a presumptive status of flawed /b lineage b until it becomes known to you in what way it was /b rendered b unflawed. /b As for families in b Eretz Yisrael, /b one who b has a presumptive status of flawed /b lineage is of b flawed /b lineage, whereas one who b has presumptive status of unflawed /b lineage is of b unflawed /b lineage.,The Gemara is puzzled by this last statement: b This matter itself is difficult: /b First, b you said /b that a family that b has a presumptive status of flawed /b lineage is of b flawed /b lineage, indicating that a family with b unspecified /b status is of b unflawed /b lineage. b And then /b you b teach: /b A family that b has a presumptive status of unflawed /b lineage is of b unflawed /b lineage, indicating that a family with b unspecified /b status is of b flawed /b lineage. b Rav Huna bar Taḥalifa said in the name of Rav: /b This is b not difficult. /b |
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| 37. Anon., Pesiqta De Rav Kahana, None Tagged with subjects: •simeon the just (simeon ii) Found in books: Schiffman (1983), Testimony and the Penal Code, 147 |
| 38. Palestinian Talmud, Taanit 3.10, 66D,, 3.10 Tagged with subjects: •simeon the just, r. Found in books: Simon-Shushan (2012), Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna, 256 |
| 39. Anon., Yalqut Shimoni, None Tagged with subjects: •simeon the just (simeon ii) Found in books: Schiffman (1983), Testimony and the Penal Code, 147 |
| 40. Anon., Sifre Zuta, None Tagged with subjects: •simeon the just (simeon ii) Found in books: Schiffman (1983), Testimony and the Penal Code, 147 |
