1. Tosefta, Sukkah, 2.4 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •sukkah stories Found in books: Simon-Shushan (2012), Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna, 148| 2.4. "אמר רבי אלעזר ברבי צדוק כשהייתי למד [אצל יוחנן בן החרבית ראיתיו שהוא אוכל פת חרבה שהיו שני בצורת באתי ואמרתי לאבא ואמר לי הילך זיתים הולכתי לו זיתים ונטלן והסתכל בהן וראה שהן לחין אמר איני אוכל זיתים לחין באתי ואמרתי לאבא אמר לי לך אמור לו מנוקבת היתה כדברי בית הלל אלא שסתמוה שמרים להודיעך שהיה אוכל חולין בטהרה שאע\"פ שהוא מתלמידי בית שמאי לא היה נוהג אלא כדברי ב\"ה לעולם הלכה כדברי ב\"ה הרוצה להחמיר על עצמו לנהוג כדברי ב\"ש וכדברי ב\"ה עליו נאמר (קוהלת ב) הכסיל בחושך הולך התופס קולי ב\"ה וקולי ב\"ש הרי זה רשע אלא כדברי ב\"ש בקוליהון ובחומריהון או כדברי ב\"ה בקוליהון ובחומריהון].", | 2.4. "Said Rabbi Eliezer ben Rabbi Zadok: When I was studying Torah with Rabbi Yoha the Horohite, I observed him eating his bread dry, for those were years of scarcity. I went and told my father, who said to me: Take him some olives. So I took some to him. He took them and looked at them; but when he saw that they were moist he said to me, I do not eat moist olives. So I went and told my father, who said to me, go and tell him that the olive (bottle) is perforated according to the laws of the school of Hillel, but the lees have stopped it up, to show that one may eat profane things from no impure motive. So though he was a disciple of the school of Shammai he was guided by the opinions of the school of Hillel.", |
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2. Mishnah, Sanhedrin, 1.4 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •sukkah stories Found in books: Simon-Shushan (2012), Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna, 254| 1.4. "דִּינֵי נְפָשׁוֹת, בְּעֶשְׂרִים וּשְׁלֹשָׁה. הָרוֹבֵעַ וְהַנִּרְבָּע, בְּעֶשְׂרִים וּשְׁלֹשָׁה, שֶׁנֶאֱמַר (ויקרא כ) וְהָרַגְתָּ אֶת הָאִשָּׁה וְאֶת הַבְּהֵמָה, וְאוֹמֵר (שם) וְאֶת הַבְּהֵמָה תַּהֲרֹגוּ. שׁוֹר הַנִּסְקָל, בְּעֶשְׂרִים וּשְׁלֹשָׁה, שֶׁנֶּאֱמַר (שמות כא) הַשּׁוֹר יִסָּקֵל וְגַם בְּעָלָיו יוּמָת, כְּמִיתַת בְּעָלִים כָּךְ מִיתַת הַשּׁוֹר. הַזְּאֵב וְהָאֲרִי, הַדֹּב וְהַנָּמֵר וְהַבַּרְדְּלָס וְהַנָּחָשׁ, מִיתָתָן בְּעֶשְׂרִים וּשְׁלֹשָׁה. רַבִּי אֱלִיעֶזֶר אוֹמֵר, כָּל הַקּוֹדֵם לְהָרְגָן, זָכָה. רַבִּי עֲקִיבָא אוֹמֵר, מִיתָתָן בְּעֶשְׂרִים וּשְׁלֹשָׁה: \n", | 1.4. "Cases concerning offenses punishable by death [are decided] by twenty three. A beast that has sexual relations with a woman or with a man is [judged] by twenty three, as it says, “You shall execute the woman and the beast” (Lev. 20:16) and it says, “You shall execute the beast”. The ox that is stoned [is judged] by twenty three., as it says, “The ox shall be stoned and also its owner shall be put to death” (Exodus 21:29), as is the death of the owner, so too is the death of the ox. The wolf, the lion, the bear, the leopard, the panther, or serpent [that have killed a human being] their death is [adjudicated] by twenty three. Rabbi Eliezer says: “Anyone who kills them before they come to court merits.” But Rabbi Akiva says: “Their death must be [adjudicated] by twenty three.", |
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3. Mishnah, Sukkah, 2.1, 2.5, 2.7-2.9 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •sukkah stories Found in books: Simon-Shushan (2012), Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna, 139, 140, 141, 143, 146, 148| 2.1. "הַיָּשֵׁן תַּחַת הַמִּטָּה בַסֻּכָּה, לֹא יָצָא יְדֵי חוֹבָתוֹ. אָמַר רַבִּי יְהוּדָה, נוֹהֲגִין הָיִינוּ, שֶׁהָיִינוּ יְשֵׁנִים תַּחַת הַמִּטָּה בִּפְנֵי הַזְּקֵנִים, וְלֹא אָמְרוּ לָנוּ דָבָר. אָמַר רַבִּי שִׁמְעוֹן, מַעֲשֶׂה בְטָבִי עַבְדּוֹ שֶׁל רַבָּן גַּמְלִיאֵל שֶׁהָיָה יָשֵׁן תַּחַת הַמִּטָּה, וְאָמַר לָהֶן רַבָּן גַּמְלִיאֵל לַזְּקֵנִים, רְאִיתֶם טָבִי עַבְדִּי, שֶׁהוּא תַלְמִיד חָכָם וְיוֹדֵעַ שֶׁעֲבָדִים פְּטוּרִין מִן הַסֻּכָּה, לְפִיכָךְ יָשֵׁן הוּא תַּחַת הַמִּטָּה. וּלְפִי דַרְכֵּנוּ לָמַדְנוּ, שֶׁהַיָּשֵׁן תַּחַת הַמִּטָּה, לֹא יָצָא יְדֵי חוֹבָתוֹ: \n", 2.5. "מַעֲשֶׂה וְהֵבִיאוּ לוֹ לְרַבָּן יוֹחָנָן בֶּן זַכַּאי לִטְעוֹם אֶת הַתַּבְשִׁיל, וּלְרַבָּן גַּמְלִיאֵל שְׁתֵּי כוֹתָבוֹת וּדְלִי שֶׁל מַיִם, וְאָמְרוּ, הַעֲלוּם לַסֻּכָּה. וּכְשֶׁנָּתְנוּ לוֹ לְרַבִּי צָדוֹק אֹכֶל פָּחוֹת מִכַּבֵּיצָה, נְטָלוֹ בַמַּפָּה וַאֲכָלוֹ חוּץ לַסֻּכָּה, וְלֹא בֵרַךְ אַחֲרָיו: \n", 2.7. "מִי שֶׁהָיָה רֹאשׁוֹ וְרֻבּוֹ בַסֻּכָּה, וְשֻׁלְחָנוֹ בְתוֹךְ הַבַּיִת, בֵּית שַׁמַּאי פּוֹסְלִין, וּבֵית הִלֵּל מַכְשִׁירִין. אָמְרוּ לָהֶן בֵּית הִלֵּל לְבֵית שַׁמַּאי, לֹא כָךְ הָיָה מַעֲשֶׂה, שֶׁהָלְכוּ זִקְנֵי בֵית שַׁמַּאי וְזִקְנֵי בֵית הִלֵּל לְבַקֵּר אֶת רַבִּי יוֹחָנָן בֶּן הַחוֹרָנִי, וּמְצָאוּהוּ שֶׁהָיָה יוֹשֵׁב רֹאשׁוֹ וְרֻבּוֹ בַסֻּכָּה, וְשֻׁלְחָנוֹ בְתוֹךְ הַבַּיִת, וְלֹא אָמְרוּ לוֹ דָבָר. אָמְרוּ לָהֶן בֵּית שַׁמַּאי, מִשָּׁם רְאָיָה, אַף הֵם אָמְרוּ לוֹ, אִם כֵּן הָיִיתָ נוֹהֵג, לֹא קִיַּמְתָּ מִצְוַת סֻכָּה מִיָּמֶיךָ: \n", 2.8. "נָשִׁים וַעֲבָדִים וּקְטַנִּים, פְּטוּרִים מִן הַסֻּכָּה. קָטָן שֶׁאֵינוֹ צָרִיךְ לְאִמּוֹ, חַיָּב בַּסֻּכָּה. מַעֲשֶׂה וְיָלְדָה כַלָּתוֹ שֶׁל שַׁמַּאי הַזָּקֵן וּפִחֵת אֶת הַמַּעֲזִיבָה וְסִכֵּךְ עַל גַּבֵּי הַמִּטָּה בִּשְׁבִיל הַקָּטָן: \n", 2.9. "כָּל שִׁבְעַת הַיָּמִים אָדָם עוֹשֶׂה סֻכָּתוֹ קֶבַע וּבֵיתוֹ עֲרַאי. יָרְדוּ גְשָׁמִים, מֵאֵימָתַי מֻתָּר לְפַנּוֹת, מִשֶּׁתִּסְרַח הַמִּקְפָּה. מָשְׁלוּ מָשָׁל, לְמָה הַדָּבָר דּוֹמֶה, לְעֶבֶד שֶׁבָּא לִמְזוֹג כּוֹס לְרַבּוֹ, וְשָׁפַךְ לוֹ קִיתוֹן עַל פָּנָיו: \n", | 2.1. "He who sleeps under a bed in the sukkah has not fulfilled his obligation. Rabbi Judah said: we had the custom to sleep under a bed in the presence of the elders, and they didn’t say anything to us. Rabbi Shimon said: it happened that Tabi, the slave of Rabba Gamaliel, used to sleep under the bed. And Rabban Gamaliel said to the elders, “Have you seen Tabi my slave, who is a scholar, and knows that slaves are exempt from [the law of] a sukkah, therefore he sleep under the bed.” And incidentally we learned that he who sleeps under a bed has not fulfilled his obligation.", 2.5. "It once happened that they brought a dish to Rabbi Yoha ben Zakkai to taste, and two dates and a pail of water to Rabban Gamaliel and they said, “Bring them up to the sukkah.” And when they gave Rabbi Zadok food less than the bulk of an egg, he took it in a napkin, ate it outside the sukkah and did not say a blessing after it.", 2.7. "One whose head and the greater part of his body were within the sukkah and his table within the house: Bet Shammai say: it is invalid and Bet Hillel say it valid. Bet Hillel said to Bet Shammai: Did it not in fact happen that the elders of Bet Shammai and the elders of Bet Hillel went to visit Rabbi Yoha ben HaHoroni and found him sitting with his head and the greater part of his body within the sukkah and his table within the house, and they didn’t say anything to him? Bet Shammai said to them: From there [you bring] proof? Indeed they said to him, “If this is your custom, then you have never in your whole life fulfilled the commandment of the sukkah.", 2.8. "Women, slaves and minors are exempt from the [commandment] of the sukkah. A minor who no longer relies on his mother is obligated in the [commandment] of the sukkah. It happened that the daughter-in-law of Shammai the elder gave birth and he opened up the ceiling and put skhakh on top of the bed[posts] on behalf of the minor.", 2.9. "All seven days [of the festival] a man must make the sukkah his permanent residence and his house his temporary residence. If rain fell, when may one be permitted to leave it? When the porridge becomes spoiled. They made a parable. To what can this be compared? To a slave who comes to fill the cup for his master, and he poured a pitcher over his face.", |
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4. Mishnah, Taanit, 1.6 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •sukkah stories Found in books: Simon-Shushan (2012), Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna, 254| 1.6. "עָבְרוּ אֵלּוּ וְלֹא נַעֲנוּ, בֵּית דִּין גּוֹזְרִין שָׁלשׁ תַּעֲנִיּוֹת אֲחֵרוֹת עַל הַצִּבּוּר. אוֹכְלִין וְשׁוֹתִין מִבְּעוֹד יוֹם, וַאֲסוּרִין בִּמְלָאכָה וּבִרְחִיצָה וּבְסִיכָה וּבִנְעִילַת הַסַּנְדָּל וּבְתַשְׁמִישׁ הַמִּטָּה, וְנוֹעֲלִין אֶת הַמֶּרְחֲצָאוֹת. עָבְרוּ אֵלּוּ וְלֹא נַעֲנוּ, בֵּית דִּין גּוֹזְרִין עֲלֵיהֶם עוֹד שֶׁבַע, שֶׁהֵן שְׁלשׁ עֶשְׂרֵה תַּעֲנִיּוֹת עַל הַצִּבּוּר. הֲרֵי אֵלּוּ יְתֵרוֹת עַל הָרִאשׁוֹנוֹת, שֶׁבָּאֵלּוּ מַתְרִיעִין וְנוֹעֲלִין אֶת הַחֲנוּיוֹת, בַּשֵּׁנִי מַטִּין עִם חֲשֵׁכָה, וּבַחֲמִישִׁי מֻתָּרִין מִפְּנֵי כְבוֹד הַשַּׁבָּת: \n", | 1.6. "If these passed and there was no answer, the court decrees three more fasts on the community. They may eat and drink [only] while it is still day; they may not work, bathe, anoint themselves with oil, wear shoes, or have marital, relations. And the bathhouses are closed. If these passed and there was no answer the court decrees upon the community a further seven, making a total of thirteen. These are greater than the first, for on these they blast the shofar and they lock the shops. On Mondays the shutters [of the shops] are opened a little when it gets dark, but on Thursdays they are permitted [the whole day] because of the Shabbat.", |
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5. Babylonian Talmud, Rosh Hashanah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •sukkah stories Found in books: Simon-Shushan (2012), Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna, 254| 16b. ותוקעין ומריעין כשהן עומדין כדי לערבב השטן,וא"ר יצחק כל שנה שאין תוקעין לה בתחלתה מריעין לה בסופה מ"ט דלא איערבב שטן,וא"ר יצחק כל שנה שרשה בתחלתה מתעשרת בסופה שנא' (דברים יא, יב) מראשית השנה מרשית כתיב ועד אחרית סופה שיש לה אחרית,וא"ר יצחק אין דנין את האדם אלא לפי מעשיו של אותה שעה שנאמר (בראשית כא, יז) כי שמע אלהים אל קול הנער באשר הוא שם,וא"ר יצחק ג' דברים מזכירין עונותיו של אדם אלו הן קיר נטוי ועיון תפלה ומוסר דין על חבירו דא"ר (אבין) כל המוסר דין על חבירו הוא נענש תחלה שנאמר (בראשית טז, ה) ותאמר שרי אל אברם חמסי עליך וכתיב (בראשית כג, ב) ויבא אברהם לספוד לשרה ולבכותה,וא"ר יצחק ד' דברים מקרעין גזר דינו של אדם אלו הן צדקה צעקה שינוי השם ושינוי מעשה צדקה דכתיב (משלי י, ב) וצדקה תציל ממות צעקה דכתיב (תהלים קז, כח) ויצעקו אל ה' בצר להם וממצוקותיהם יוציאם שינוי השם דכתיב (בראשית יז, טו) שרי אשתך לא תקרא את שמה שרי כי שרה שמה וכתיב וברכתי אותה וגם נתתי ממנה לך בן שינוי מעשה דכתיב (יונה ג, י) וירא האלהים את מעשיהם וכתיב (יונה ג, י) וינחם האלהים על הרעה אשר דבר לעשות להם ולא עשה,וי"א אף שינוי מקום דכתיב (בראשית יב, א) ויאמר ה' אל אברם לך לך מארצך והדר ואעשך לגוי גדול ואידך ההוא זכותא דא"י הוא דאהניא ליה,וא"ר יצחק חייב אדם להקביל פני רבו ברגל שנאמר (מלכים ב ד, כג) מדוע את הולכת אליו היום לא חדש ולא שבת מכלל דבחדש ושבת איבעי לה למיזל,וא"ר יצחק חייב אדם לטהר את עצמו ברגל שנאמר (ויקרא יא, ח) ובנבלתם לא תגעו,תניא נמי הכי ובנבלתם לא תגעו יכול יהו ישראל מוזהרין על מגע נבילה תלמוד לומר (ויקרא כא, א) אמור אל הכהנים בני אהרן בני אהרן מוזהרין בני ישראל אין מוזהרין,והלא דברים קל וחומר ומה טומאה חמורה כהנים מוזהרין ישראלים אינן מוזהרין טומאה קלה לא כל שכן אלא מה ת"ל ובנבלתם לא תגעו ברגל,א"ר כרוספדאי א"ר יוחנן שלשה ספרים נפתחין בר"ה אחד של רשעים גמורין ואחד של צדיקים גמורין ואחד של בינוניים צדיקים גמורין נכתבין ונחתמין לאלתר לחיים רשעים גמורין נכתבין ונחתמין לאלתר למיתה בינוניים תלויין ועומדין מר"ה ועד יוה"כ זכו נכתבין לחיים לא זכו נכתבין למיתה,א"ר אבין מאי קרא (תהלים סט, כט) ימחו מספר חיים ועם צדיקים אל יכתבו ימחו מספר זה ספרן של רשעים גמורין חיים זה ספרן של צדיקים ועם צדיקים אל יכתבו זה ספרן של בינוניים,ר"נ בר יצחק אמר מהכא (שמות לב, לב) ואם אין מחני נא מספרך אשר כתבת מחני נא זה ספרן של רשעים מספרך זה ספרן של צדיקים אשר כתבת זה ספרן של בינוניים,תניא ב"ש אומרים ג' כתות הן ליום הדין אחת של צדיקים גמורין ואחת של רשעים גמורין ואחת של בינוניים צדיקים גמורין נכתבין ונחתמין לאלתר לחיי עולם רשעים גמורין נכתבין ונחתמין לאלתר לגיהנם שנאמר (דניאל יב, ב) ורבים מישני אדמת עפר יקיצו אלה לחיי עולם ואלה לחרפות לדראון עולם בינוניים יורדין לגיהנם | 16b. b and /b then b sound /b again b a i tekia /i and a i terua /i while they are standing /b in the i Amida /i prayer? He answers: b In order to confuse the Satan, /b for this double blowing of the i shofar /i demonstrates Israel’s love for the mitzva, and this will confuse Satan when he brings his accusations against Israel before the heavenly court, and the Jewish people will receive a favorable judgment., b And Rabbi Yitzḥak said, /b playing on the double meaning of the word i meri’in /i , which can mean either sound a i terua /i or cause misfortune: b Any year during which, /b due to some mishap, b the i shofar /i was not sounded at its beginning will suffer evil /b and misfortune b at its end. What is the reason? Because Satan was not confused, /b and he was able to put forward his accusations, so that the Jewish people would be punished.,§ The Gemara brings a series of statements in the name of Rabbi Yitzḥak, all of which relate to judgment: b And Rabbi Yitzḥak said: Any year that is poor [ i rasha /i ] /b and troubled b at its beginning will be made rich at its end, for it is stated: “From the beginning [ i mereishit /i ] of the year” /b (Deuteronomy 11:12). The word b i meireishit /i is written /b defectively, without an i alef /i , so that it may also be understood in the sense of i rashut /i , poverty. The verse continues: b “And until the end [ i aḥarit /i ] /b of the year,” which means b that the end /b of the year b will have /b expectations of good things b in the end [ i aḥarit /i ]. /b , b And Rabbi Yitzḥak said: A man is judged only according to his deeds at the time /b of his judgment, and not according to his future deeds, b as it is stated /b with regard to Ishmael: b “For God has heard the voice of the lad where he is” /b (Genesis 21:17). Although Ishmael and his descendants would act wickedly in the future, his prayer was heard and answered because he was innocent at the time., b And Rabbi Yitzḥak said: Three matters evoke a person’s sins, /b and b they are: /b Endangering oneself by sitting next to b an inclined wall /b that is about to collapse; b expecting prayer /b to be accepted, as that leads to an assessment of one’s status and merit; b and passing a case against another /b to Heaven, b for Rabbi Avin said: Anyone who passes a case against another /b to God b is punished first. /b Praying for God to pass judgment on another causes one’s own deeds to be examined and compared with the deeds of the other, b as it is stated: “And Sarai said to Abram: My anger be upon you; /b I have given my maid into your bosom, and when she saw that she had conceived, I was despised in her eyes; let the Lord judge between me and you” (Genesis 16:5), b and it is written /b afterward: b “And Abraham came to mourn for Sarah and to weep for her” /b (Genesis 23:2). Sarah called upon Heaven to pass judgment between her and her husband, and therefore she was punished and died first., b And Rabbi Yitzḥak said: A person’s sentence is torn up on /b account of b four /b types of b actions. These are: /b Giving b charity, crying out /b in prayer, b a change of /b one’s b name, and a change of /b one’s b deeds /b for the better. An allusion may be found in Scripture for all of them: Giving b charity, as it is written: “And charity delivers from death” /b (Proverbs 10:2); b crying out /b in prayer, b as it is written: “Then they cry to the Lord in their trouble, and He brings them out of their distresses” /b (Psalms 107:28); b a change of /b one’s b name, as it is written: /b “As for b Sarai your wife, you shall not call her name Sarai, but Sarah shall her name be” /b (Genesis 17:15), b and it is written /b there: b “And I will bless her, and I will also give you a son from her” /b (Genesis 17:16); b a change of /b one’s b deeds /b for the better, b as it is written: “And God saw their deeds” /b (Jonah 3:10), b and it is written /b there: b “And God repented of the evil, which He had said He would do to them, and He did not do /b it” (Jonah 3:10)., b And some say: Also, a change of /b one’s b place /b of residence cancels an evil judgment, b as it is written: “And the Lord said to Abram: Go you out of your county” /b (Genesis 12:1), b and afterward /b it is written: b “And I will make of you a great nation” /b (Genesis 12: 2). The Gemara explains: b And the other /b one, i.e., Rabbi Yitzḥak, who does not include a change of residence in his list, holds that in the case of Abram, b it was the merit /b and sanctity b of Eretz Yisrael that helped him /b become the father of a great nation.,The Gemara cites two more statements in the name of Rabbi Yitzḥak, relating to the Festivals: b And Rabbi Yitzḥak said: A person is obligated to /b go out and b greet his teacher on a Festival, as it is stated /b that the husband of the Shunamite woman asked, when she was readying herself to go to the prophet: b “Why will you go to him today; it is neither the New Moon nor Shabbat” /b (II Kings 4:23). b By inference, /b we learn b that on the New Moon and on Shabbat, /b which in this context means a Festival that is a day of rest, b she was required to go. /b , b And Rabbi Yitzḥak said: A person is obligated to purify himself on a Festival, as it is stated: “And their carcasses you shall not touch; /b they are impure to you” (Leviticus 11:8). This verse is referring to the Festivals, as taught in the following i baraita /i ., b This is also taught /b in a i baraita /i : The verse states: b “And their carcass you shall not touch.” /b One b might /b have thought b that /b ordinary b Jews are prohibited from touching an animal carcass. /b Therefore, b the verse states: “Speak to the priests, the sons of Aaron, /b and say to them: There shall none be defiled for the dead among his people” (Leviticus 21:1). It is derived from here that b the sons of Aaron are prohibited /b from defiling themselves, but b the children of Israel, /b i.e., non-priests, b are not prohibited /b from doing so., b But are /b these b matters not an i a fortiori /i /b inference? b If, /b with regard to b severe impurity, /b i.e., contact with a human corpse, b priests are prohibited /b from defiling themselves, while ordinary b Israelites are not prohibited /b from doing so, in the case of b light impurity, /b e.g., touching an animal carcass, is it b not all the more so /b that Israelites be permitted to defile themselves? b Rather, what /b is the meaning when b the verse states: “And their carcass you shall not touch?” /b It means that b on a Festival /b all are obligated to purify themselves.,§ The Gemara goes back to discuss the Day of Judgment. b Rabbi Kruspedai said that Rabbi Yoḥa said: Three books are opened on Rosh HaShana /b before the Holy One, Blessed be He: b One of wholly wicked /b people, b and one of wholly righteous /b people, b and one of middling /b people whose good and bad deeds are equally balanced. b Wholly righteous /b people b are immediately written and sealed for life; wholly wicked /b people b are immediately written and sealed for death; /b and b middling /b people b are left /b with their judgment b suspended from Rosh HaShana until Yom Kippur, /b their fate remaining undecided. If b they merit, /b through the good deeds and mitzvot that they perform during this period, b they are written for life; /b if b they do not /b so b merit, they are written for death. /b , b Rabbi Avin said: What is the verse /b that alludes to this? b “Let them be blotted out of the book of the living, but not be written with the righteous” /b (Psalms 69:29). b “Let them be blotted out of the book”; this is the book of wholly wicked /b people, who are blotted out from the world. b “of the living”; this is the book of /b wholly b righteous /b people. b “But not be written with the righteous”; this is the book of middling /b people, who are written in a separate book, not with the righteous., b Rav Naḥman bar Yitzḥak said: /b This matter is derived b from here: “And if not, blot me, I pray You, out of Your book which you have written” /b (Exodus 32:32). b “Blot me, I pray You”; this is the book of /b wholly b wicked /b people, who are blotted out from the world. b “Out of Your book”; this is the book of /b wholly b righteous /b people, which is special and attributed to God Himself. b “Which You have written”; this is the book of middling /b people., b It is taught /b in a i baraita /i : b Beit Shammai say: There will be three groups /b of people b on the /b great b Day of Judgment /b at the end of days: b One of wholly righteous /b people, b one of wholly wicked /b people, b and one of middling /b people. Wholly b righteous /b people b will immediately be written and sealed for eternal life. Wholly wicked /b people b will immediately be written and sealed for Gehenna, as it is stated: “And many of those who sleep in the dust of the earth shall wake, some to eternal life and some to shame and everlasting contempt” /b (Daniel 12:2). b Middling /b people b will descend to Gehenna /b to be cleansed and to achieve atonement for their sins, |
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6. Babylonian Talmud, Sukkah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Simon-Shushan (2012), Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna, 254| 27b. אין יוצאין מסוכה לסוכה ואין עושין סוכה בחולו של מועד וחכמים אומרים יוצאין מסוכה לסוכה ועושין סוכה בחולו של מועד ושוין שאם נפלה שחוזר ובונה בחולו של מועד,מ"ט דר' אליעזר אמר קרא (דברים טז, יג) חג הסוכות תעשה לך שבעת ימים עשה סוכה הראויה לשבעה ורבנן הכי קאמר רחמנא עשה סוכה בחג,ושוין שאם נפלה שחוזר ובונה אותה בחולו של מועד פשיטא מהו דתימא האי אחריתי היא ואינה לשבעה קמ"ל,תניא ר' אליעזר אומר כשם שאין אדם יוצא ידי חובתו ביום טוב הראשון של חג בלולבו של חבירו דכתיב (ויקרא כג, מ) ולקחתם לכם ביום הראשון פרי עץ הדר כפות תמרים משלכם כך אין אדם יוצא ידי חובתו בסוכתו של חבירו דכתיב חג הסוכות תעשה לך שבעת ימים משלך,וחכמים אומרים אע"פ שאמרו אין אדם יוצא ידי חובתו ביום טוב הראשון בלולבו של חבירו אבל יוצא ידי חובתו בסוכתו של חבירו דכתיב (ויקרא כג, מב) כל האזרח בישראל ישבו בסוכות מלמד שכל ישראל ראוים לישב בסוכה אחת,ורבנן האי לך מאי דרשי ביה מיבעי ליה למעוטי גזולה אבל שאולה כתיב כל האזרח,ור' אליעזר האי כל האזרח מאי עביד ליה מיבעי ליה לגר שנתגייר בינתים וקטן שנתגדל בינתים ורבנן כיון שאמרו עושין סוכה בחולו של מועד לא אצטריך קרא,ת"ר מעשה בר' אלעאי שהלך להקביל פני ר' אליעזר רבו בלוד ברגל אמר לו אלעאי אינך משובתי הרגל שהיה ר' אליעזר אומר משבח אני את העצלנין שאין יוצאין מבתיהן ברגל דכתיב (דברים יד, כו) ושמחת אתה וביתך,איני והאמר ר' יצחק מניין שחייב אדם להקביל פני רבו ברגל שנא' (מלכים ב ד, כג) מדוע את הולכת אליו היום לא חדש ולא שבת מכלל דבחדש ושבת מיחייב איניש לאקבולי אפי רביה לא קשיא הא דאזיל ואתי ביומיה הא דאזיל ולא אתי ביומיה,ת"ר מעשה בר' אליעזר ששבת בגליל העליון בסוכתו של יוחנן ברבי אלעאי בקיסרי ואמרי לה בקיסריון והגיע חמה לסוכה אמר לו מהו שאפרוש עליה סדין אמר לו אין לך כל שבט ושבט מישראל שלא העמיד ממנו שופט,הגיע חמה לחצי הסוכה אמר לו מהו שאפרוש עליה סדין אמר לו אין לך כל שבט ושבט מישראל שלא יצאו ממנו נביאים שבט יהודה ובנימין העמידו מלכים על פי נביאים הגיע חמה למרגלותיו של ר' אליעזר נטל יוחנן סדין ופירש עליה הפשיל ר' אליעזר טליתו לאחוריו ויצא לא מפני שהפליגו בדברים אלא מפני שלא אמר דבר שלא שמע מפי רבו לעולם,היכי עביד הכי והאמר ר' אליעזר אין יוצאין מסוכה לסוכה רגל אחר הואי,והאמר ר' אליעזר משבח אני את העצלנין שאין יוצאין מבתיהן ברגל שבת הואי,ותיפשוט ליה מדידיה דתנן פקק החלון ר' אליעזר אומר בזמן שקשור ותלוי פוקקין בו ואם לאו אין פוקקין בו וחכמים אומרים בין כך ובין כך פוקקין | 27b. b One /b may b not depart from /b one b i sukka /i to /b another b i sukka /i ; /b he must reside in the same i sukka /i for the entire Festival. b And one /b may b not establish a i sukka /i during the intermediate days of the Festival /b if he failed to do so before the Festival. b And the Rabbis say: One /b may b depart from /b one b i sukka /i to /b another b i sukka /i , and one /b may b establish a i sukka /i on the intermediate days of the Festival. And they /b all, even Rabbi Eliezer, b agree that if /b a i sukka /i that one constructed before the Festival b collapsed, he /b may b rebuild it during the intermediate days of the Festival. /b ,The Gemara asks: b What is the rationale /b for the opinion b of Rabbi Eliezer /b that it is prohibited to move from one i sukka /i to another during the Festival? The Gemara explains it is as b the verse says: “You shall prepare for yourself the festival of i Sukkot /i for seven days” /b (Deuteronomy 16:13); this is interpreted to mean: b Establish a i sukka /i that is suitable for seven /b days. It is considered a i sukka /i suitable for the mitzva only if it is established for seven days. The Gemara asks: b And /b how do b the Rabbis /b interpret this verse? The Gemara answers: In their opinion, b this /b is what the b Merciful One is saying: /b If one did not establish a i sukka /i on the eve of the Festival, he should b establish a i sukka /i during the Festival. /b The obligation to establish a i sukka /i is in effect all seven days of the Festival.,It is taught in the i baraita /i : b And they agree that if /b a i sukka /i that one constructed before the Festival b collapsed, he may rebuild it during the intermediate days of the Festival. /b The Gemara asks: That is b obvious; /b why would it be prohibited? The Gemara answers: b Lest you say /b that according to Rabbi Eliezer b this /b rebuilt i sukka /i b is /b considered b a different one and is not /b a i sukka /i established for b seven /b days, therefore, the i baraita /i b teaches us /b that Rabbi Eliezer agrees that it is considered to be the same i sukka /i ., b It is taught /b in another i baraita /i that b Rabbi Eliezer says: Just as a person does not fulfill his obligation on the first day of the Festival with the i lulav /i of another, as it is written: “And you shall take for yourselves on the first day the fruit of a beautiful tree, branches of a date palm” /b (Leviticus 23:40), and the Sages derive from the phrase: Shall take for yourselves, that it must be taken b from your own /b and not from that of someone else, b so too, a person does not fulfill his obligation with the i sukka /i of another, as it is written: “You shall prepare for yourself the festival of i Sukkot /i for seven days” /b (Deuteronomy 16:13), and the Sages derive from the term “for yourself” that it must be taken b from your own. /b , b And the Rabbis say: Although they said /b that b a person does not fulfill his obligation on the first day of the Festival with the i lulav /i of another, he fulfills his obligation with the i sukka /i of another, as it is written: “All the homeborn in Israel shall reside in i sukkot /i ” /b (Leviticus 23:42). This b teaches that all of the Jewish people are fit to reside in one i sukka /i . /b If the value of one i sukka /i were divided among all the Jewish people, no individual would have a i peruta /i stake in it; therefore, no individual could be considered even a part-owner of the i sukka /i . The only way the entire Jewish people could fulfill the mitzva in one i sukka /i is by residing in a communal i sukka /i that does not belong to any of them. Apparently, there is no obligation to reside specifically in one’s own i sukka /i .,The Gemara asks: b And the Rabbis, /b who do not derive that one is obligated to reside in his own i sukka /i , b what do they derive from this /b term b “for yourself”? /b The Gemara answers: b They require /b that term b to exclude a stolen /b i sukka /i . One does not fulfill his obligation with a stolen i sukka /i . b However, /b with regard to b a borrowed /b i sukka /i , b it is written: “All the homeborn,” /b to teach that every Jew can fulfill the mitzva in a i sukka /i borrowed from the community.,The Gemara asks: b And Rabbi Eliezer, what does he do with this /b term: b “All the homeborn”? /b The Gemara answers: b He requires /b that term b to /b derive that b a convert who converted in the interim, /b during i Sukkot /i , b and a minor who reached majority in the interim, /b whose obligation began during the Festival, are obligated to fulfill the mitzva of residing in a i sukka /i . The Gemara asks: b And /b according to b the Rabbis, /b from where are these i halakhot /i derived? The Gemara answers: b Once /b the Sages b said /b that b one /b may b establish a i sukka /i during the intermediate days of the Festival, /b an additional b verse /b is b not necessary /b to derive the obligation of the convert and the minor who reached majority.,§ b The Sages taught: /b There was b an incident involving Rabbi Elai, who went /b on i Sukkot /i eve b to greet his teacher Rabbi Eliezer in Lod on /b the first day of b the Festival. He said to him: Elai, you are not among /b those who b stay /b home b on the Festival /b and therefore you have not fulfilled the mitzva of the Festival, b as Rabbi Eliezer would say: I praise the lazy, who, /b although they act no differently than they do the entire year, are praiseworthy because they b do not leave their houses on the Festival, as it is written: “You shall rejoice, you and your household” /b (Deuteronomy 14:26). The term “your household” is interpreted as referring to one’s wife. One who is not home cannot rejoice with his wife.,The Gemara asks: b Is that so? Didn’t Rabbi Yitzḥak say: From where /b is it derived b that /b one b is obligated to greet his teacher on the Festival? /b It is b as it is stated /b that the husband of the Shunamite woman asked his wife: b “Why are you going to him today? It is neither the New Moon nor Shabbat” /b (II Kings 4:23). This proves b by inference that on the New Moon and Shabbat a person is obligated to greet his teacher. /b The Gemara answers that this is b not difficult: This /b statement of Rabbi Yitzḥak that one is obligated to go and greet his teacher is referring to a case b where he goes and returns on /b the same b day /b and can rejoice with his wife at night; b and this /b statement of Rabbi Eliezer that one should stay home is referring to a case b where he goes and does not return on /b the same b day /b and cannot rejoice with his wife at night.,§ b The Sages taught: /b There was b an incident /b involving b Rabbi Eliezer, who stayed in the Upper Galilee in the i sukka /i of Yoḥa, son of Rabbi Elai, in Caesarea; and some say that /b it did not occur in Caesarea but b in Caesarion. And /b the b sun reached /b a point over the roofing b of the i sukka /i , /b rendering it uncomfortable to remain in the i sukka /i . Rabbi Yoḥa b said to him: What is /b the i halakha /i ; may b I spread a sheet over /b the roofing? Is it permitted, since it is only adding to a temporary tent or is it prohibited? Rabbi Eliezer evaded the question and b said to him: There is no tribe of Israel from which a judge did not emerge. /b ,In the meantime, the b sun reached /b directly over the b midpoint /b of the roofing b of the i sukka /i . /b Once again, Rabbi Yoḥa b said to him: What is /b the i halakha /i ; may b I spread a sheet over it? /b Rabbi Eliezer again evaded the question and b said to him: There is no tribe of Israel from which prophets did not emerge. /b And b the tribes of Judah and Benjamin /b were unique because b they established kings according to prophets, /b as Saul and David were anointed by the prophet Samuel. At that point, the light of the b sun reached the feet of Rabbi Eliezer. Yoḥa took a sheet and spread it over /b the i sukka /i . b Rabbi Eliezer slung his cloak /b over his shoulder b behind him and emerged /b from the i sukka /i because he did not want to permit doing so. The Gemara comments: Rabbi Eliezer conducted himself in that manner b not because he was /b seeking b to /b avoid answering by b diverting his /b attention b with /b his b words, but because /b Rabbi Eliezer b never said a matter that he did not hear from his teacher. /b ,The Gemara asks: b How did /b Rabbi Eliezer b do so? /b How did he stay in a i sukka /i in the Upper Galilee on the festival of i Sukkot /i ? b Didn’t Rabbi Eliezer /b himself b say: One may not depart from /b one b i sukka /i to /b another b i sukka /i ? /b The Gemara answers: The incident b was /b on b a different Festival /b and not the festival of i Sukkot /i , and they were in the i sukka /i merely for the fresh air.,The Gemara asks from a different perspective: b But didn’t Rabbi Eliezer say: I praise the lazy, who do not leave their houses on the Festival? /b That apparently applies to all Festivals. The Gemara answers: The incident did not take place on a Festival at all. b It was /b on b Shabbat, /b and Rabbi Yoḥa’s question was with regard to the prohibited labor of building on Shabbat.,The Gemara asks: If so, b resolve /b the matter and conclude that it is not permitted b from his own /b opinion, b as we learned /b in a mishna: With regard to b a window shutter /b on Shabbat, b Rabbi Eliezer says: When it is tied /b to b and hanging /b from the window, i.e., it is not touching the ground, b one may shutter /b the window b with it, /b because that is not considered building; b and if not, /b i.e., if it is touching the ground, b one may not shutter /b the window b with it. And the Rabbis say: Both /b in b this /b case b and /b in b that /b case b one may shutter with it. /b From the fact that if it is not hanging from the window, Rabbi Eliezer prohibits shuttering the window, he also prohibits adding to a temporary tent. |
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7. Babylonian Talmud, Taanit, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •sukkah stories Found in books: Simon-Shushan (2012), Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna, 254| 23a. בעתם בלילי רביעיות ובלילי שבתות,שכן מצינו בימי שמעון בן שטח שירדו להם גשמים בלילי רביעיות ובלילי שבתות עד שנעשו חטים ככליות ושעורים כגרעיני זיתים ועדשים כדינרי זהב וצררו מהם דוגמא לדורות להודיע כמה החטא גורם שנאמר (ירמיהו ה, כה) עונותיכם הטו אלה וחטאתיכם מנעו הטוב מכם,וכן מצינו בימי הורדוס שהיו עוסקין בבנין בהמ"ק והיו יורדין גשמים בלילה למחר נשבה הרוח ונתפזרו העבים וזרחה החמה ויצאו העם למלאכתן וידעו שמלאכת שמים בידיהם:,מעשה ששלחו לחוני המעגל וכו': ת"ר פעם אחת יצא רוב אדר ולא ירדו גשמים שלחו לחוני המעגל התפלל וירדו גשמים התפלל ולא ירדו גשמים עג עוגה ועמד בתוכה כדרך שעשה חבקוק הנביא שנאמר (חבקוק ב, א) על משמרתי אעמדה ואתיצבה על מצור וגו',אמר לפניו רבונו של עולם בניך שמו פניהם עלי שאני כבן בית לפניך נשבע אני בשמך הגדול שאיני זז מכאן עד שתרחם על בניך התחילו גשמים מנטפין אמרו לו תלמידיו רבי ראינוך ולא נמות כמדומין אנו שאין גשמים יורדין אלא להתיר שבועתך,אמר לא כך שאלתי אלא גשמי בורות שיחין ומערות ירדו בזעף עד שכל טפה וטפה כמלא פי חבית ושיערו חכמים שאין טפה פחותה מלוג אמרו לו תלמידיו רבי ראינוך ולא נמות כמדומין אנו שאין גשמים יורדין אלא לאבד העולם,אמר לפניו לא כך שאלתי אלא גשמי רצון ברכה ונדבה ירדו כתיקנן עד שעלו כל העם להר הבית מפני הגשמים אמרו לו רבי כשם שהתפללת שירדו כך התפלל וילכו להם אמר להם כך מקובלני שאין מתפללין על רוב הטובה,אעפ"כ הביאו לי פר הודאה הביאו לו פר הודאה סמך שתי ידיו עליו ואמר לפניו רבש"ע עמך ישראל שהוצאת ממצרים אינן יכולין לא ברוב טובה ולא ברוב פורענות כעסת עליהם אינן יכולין לעמוד השפעת עליהם טובה אינן יכולין לעמוד יהי רצון מלפניך שיפסקו הגשמים ויהא ריוח בעולם מיד נשבה הרוח ונתפזרו העבים וזרחה החמה ויצאו העם לשדה והביאו להם כמהין ופטריות,שלח לו שמעון בן שטח אלמלא חוני אתה גוזרני עליך נידוי שאילו שנים כשני אליהו שמפתחות גשמים בידו של אליהו לא נמצא שם שמים מתחלל על ידך,אבל מה אעשה לך שאתה מתחטא לפני המקום ועושה לך רצונך כבן שמתחטא על אביו ועושה לו רצונו ואומר לו אבא הוליכני לרחצני בחמין שטפני בצונן תן לי אגוזים שקדים אפרסקים ורמונים ונותן לו ועליך הכתוב אומר (משלי כג, כה) ישמח אביך ואמך ותגל יולדתך,תנו רבנן מה שלחו בני לשכת הגזית לחוני המעגל (איוב כב, כח) ותגזר אומר ויקם לך ועל דרכיך נגה אור,ותגזר אומר אתה גזרת מלמטה והקדוש ברוך הוא מקיים מאמרך מלמעלה ועל דרכיך נגה אור דור שהיה אפל הארת בתפלתך,כי השפילו ותאמר גוה דור שהיה שפל הגבהתו בתפלתך ושח עינים יושיע דור ששח בעונו הושעתו בתפלתך ימלט אי נקי דור שלא היה נקי מלטתו בתפלתך ונמלט בבור כפיך מלטתו במעשה ידיך הברורין,אמר ר' יוחנן כל ימיו של אותו צדיק היה מצטער על מקרא זה (תהלים קכו, א) שיר המעלות בשוב ה' את שיבת ציון היינו כחולמים אמר מי איכא דניים שבעין שנין בחלמא,יומא חד הוה אזל באורחא חזייה לההוא גברא דהוה נטע חרובא אמר ליה האי עד כמה שנין טעין אמר ליה עד שבעין שנין אמר ליה פשיטא לך דחיית שבעין שנין אמר ליה האי [גברא] עלמא בחרובא אשכחתיה כי היכי דשתלי לי אבהתי שתלי נמי לבראי,יתיב קא כריך ריפתא אתא ליה שינתא נים אהדרא ליה משוניתא איכסי מעינא ונים שבעין שנין כי קם חזייה לההוא גברא דהוה קא מלקט מינייהו אמר ליה את הוא דשתלתיה א"ל בר בריה אנא אמר ליה שמע מינה דניימי שבעין שנין חזא לחמריה דאתיילידא ליה רמכי רמכי,אזל לביתיה אמר להו בריה דחוני המעגל מי קיים אמרו ליה בריה ליתא בר בריה איתא אמר להו אנא חוני המעגל לא הימנוהו אזל לבית המדרש שמעינהו לרבנן דקאמרי נהירן שמעתתין כבשני חוני המעגל דכי הוי עייל לבית מדרשא כל קושיא דהוו להו לרבנן הוה מפרק להו אמר להו אנא ניהו לא הימנוהו ולא עבדי ליה יקרא כדמבעי ליה חלש דעתיה בעי רחמי ומית אמר רבא היינו דאמרי אינשי או חברותא או מיתותא,אבא חלקיה בר בריה דחוני המעגל הוה וכי מצטריך עלמא למיטרא הוו משדרי רבנן לגביה ובעי רחמי ואתי מיטרא זימנא חדא איצטריך עלמא למיטרא שדור רבנן זוגא דרבנן לגביה למבעי רחמי דניתי מיטרא אזול לביתיה ולא אשכחוהו אזול בדברא ואשכחוהו דהוה קא רפיק יהבו ליה שלמא | 23a. b “In their season” /b means b on Wednesday eves, /b i.e., Tuesday nights, b and on Shabbat eves, /b i.e., Friday nights, because at these times people are not out in the streets, either due to fear of demonic forces that were thought to wander on Tuesday nights or due to the sanctity of Shabbat., b As we found /b in b the days of Shimon ben Shetaḥ that rain /b invariably b fell for them on Wednesday eves and on Shabbat eves, until wheat grew /b as big b as kidneys, and barley /b as big b as olive pits, and lentils as golden dinars. And they tied /b up some b of /b these crops as b an example [ i dugma /i ] for /b future b generations, to convey /b to them b how much /b damage b sin causes, as it is stated: /b “The Lord our God, Who gives rain, the former rain and the latter rain, in its season that keeps for us the appointed weeks of the harvest. b Your iniquities have turned away these things, and your sins have withheld the good from you” /b (Jeremiah 5:24–25)., b And we likewise found /b that b in the days of Herod /b that b they were occupied in the building of the Temple, and rain would fall at night. And the next day the wind would blow, the clouds would disperse, the sun would shine, and the people would go out to their work. And /b as rain would fall only at a time when it would not interfere with their labor, the nation b knew /b that b the work of Heaven /b was being performed b by their hands. /b ,§ The mishna taught: b An incident /b occurred in b which /b the people b sent /b a message b to Ḥoni HaMe’aggel. /b This event is related in greater detail in the following i baraita /i . b The Sages taught: Once, most of /b the month of b Adar had passed but rain had /b still b not fallen. They sent /b this message b to Ḥoni HaMe’aggel: Pray, and rain will fall. He prayed, but no rain fell. He drew a circle /b in the dust b and stood inside it, in the manner that the prophet Habakkuk did, as it is stated: “And I will stand upon my watch and set myself upon the tower, /b and I will look out to see what He will say to me, and what I shall answer when I am reproved” (Habakkuk 2:1). This verse is taken to mean that Habakkuk fashioned a kind of prison for himself where he sat.,Ḥoni b said before /b God: b Master of the Universe, Your children have turned their faces toward me, as I am like a member of Your household. /b Therefore, b I take an oath by Your great name that I will not move from here until you have mercy upon Your children /b and answer their prayers for rain. b Rain began to trickle /b down, but only in small droplets. b His students said to him: Rabbi, we have seen /b that b you /b can perform great wonders, b but /b this quantity of rain is not enough to ensure that b we will not die. It appears to us that /b a small amount of b rain is falling only /b to enable you b to dissolve your oath, /b but it is not nearly enough to save us.,Ḥoni b said /b to God: b I did not ask for this, but /b for b rain to /b fill the b cisterns, ditches, and caves. /b Rain b began to fall furiously, until each and every drop /b was as big b as the mouth of a barrel, and the Sages estimated that no drop was less than a i log /i /b in size. b His students said to him: Rabbi, we have seen /b that b you /b can call on God to perform miracles b and we will not die, /b but now b it appears to us that rain is falling only to destroy the world. /b ,Ḥoni again b said before /b God: b I did not ask for this /b harmful rain either, b but /b for b rain of benevolence, blessing, and generosity. /b Subsequently, the rains b fell in their standard manner, until all of the people /b sought higher ground and b ascended to the Temple Mount due to the rain. They said to him: Rabbi, just as you prayed that /b the rains b should fall, so too, pray that they should stop. He said to them: This is /b the tradition that b I received, that one does not pray over an excess of good. /b ,Ḥoni continued: b Nevertheless, bring me a bull. /b I will sacrifice it as b a thanks-offering /b and pray at the same time. b They brought him a bull /b for b a thanks-offering. He placed his two hands on its /b head b and said before /b God: b Master of the Universe, Your nation Israel, whom You brought out of Egypt, cannot /b bear b either an excess of good or an excess of punishment. You grew angry with them /b and withheld rain, b and they are unable to bear /b it. b You bestowed upon them /b too much b good, and they were /b also b unable to bear /b it. b May it be Your will that the rain stop and that there be relief for the world. Immediately, the wind blew, the clouds dispersed, the sun shone, and everyone went out to the fields and gathered for themselves truffles and mushrooms /b that had sprouted in the strong rain., b Shimon ben Shetaḥ relayed to /b Ḥoni HaMe’aggel: b If you were not Ḥoni, I would have decreed ostracism upon you. For were /b these b years like the years of Elijah, when the keys of rain /b were entrusted b in Elijah’s hands, /b and he swore it would not rain, b wouldn’t the name of Heaven have been desecrated by your /b oath not to leave the circle until it rained? Once you have pronounced this oath, either yours or Elijah’s must be falsified., b However, what can I do to you, as you nag God and He does your bidding, like a son who nags his father and /b his father b does his bidding. And /b the son b says to /b his father: b Father, take me to be bathed in hot water; wash me with cold water; give me nuts, almonds, peaches, and pomegranates. And /b his father b gives him. About you, the verse states: “Your father and mother will be glad and she who bore you will rejoice” /b (Proverbs 23:25)., b The Sages taught: What /b message did b the members of the Chamber of the Hewn Stone, /b the Great Sanhedrin, b send to Ḥoni HaMe’aggel? /b About you, the verse states: b “You shall also decree a matter, and it shall be established for you; and the light shall shine upon your ways. /b When they cast down, you will say: There is lifting up, for He saves the humble person. He will deliver the one who is not innocent and he will be delivered through the cleanness of your hands” (Job 22:28–30).,They interpreted: b “You shall also decree a matter”; you, /b Ḥoni, b decree from below, and the Holy One, Blessed be He, fulfills your statement from above. “And the light shall shine upon your ways”; a generation that was in darkness, you have illuminated /b it b with your prayer. /b , b “When they cast down, you will say: There is lifting up”; a generation that was cast down, you lifted it up with your prayer. “For He saves the humble person”; a generation that was humble in its transgression, you saved it through your prayer. “He will deliver the one who is not innocent”; a generation that was not innocent, you have delivered it through your prayer. “And he will be delivered through the cleanness of your hands”; you have delivered /b an undeserving generation b through the clean work of your hands. /b ,§ The Gemara relates another story about Ḥoni HaMe’aggel. b Rabbi Yoḥa said: All the days /b of the life b of that righteous man, /b Ḥoni, b he was distressed over /b the meaning of b this verse: “A song of Ascents: When the Lord brought back those who returned to Zion, we were like those who dream” /b (Psalms 126:1). b He said /b to himself: b Is there /b really a person b who can sleep and dream for seventy years? /b How is it possible to compare the seventy-year exile in Babylonia to a dream?, b One day, he was walking along the road /b when b he saw a certain man planting a carob tree. /b Ḥoni b said to him: This /b tree, b after how many years /b will it b bear /b fruit? The man b said to him: /b It will not produce fruit b until seventy years /b have passed. Ḥoni b said to him: Is it obvious to you that you will live seventy years, /b that you expect to benefit from this tree? b He said to him: That man /b himself b found a world /b full b of carob trees. Just as my ancestors planted for me, I too am planting for my descendants. /b ,Ḥoni b sat and ate bread. Sleep overcame him and he slept. A cliff formed around him, and he disappeared from sight and slept for seventy years. When he awoke, he saw a certain man gathering /b carobs from that tree. Ḥoni b said to him: /b Are b you the one who planted /b this tree? The man b said to him: I am his son’s son. /b Ḥoni b said to him: /b I can b learn from this that I /b have b slept for seventy years, /b and indeed b he saw that his donkey had sired several herds /b during those many years.,Ḥoni b went home and said to /b the members of the household: b Is the son of Ḥoni HaMe’aggel alive? They said to him: His son is no /b longer with us, but b his son’s son is /b alive. b He said to them: I am Ḥoni HaMe’aggel. They did not believe him. He went to the study hall, /b where he b heard the Sages say /b about one scholar: b His i halakhot /i are as enlightening /b and as clear b as in the years of Ḥoni HaMe’aggel, for when /b Ḥoni HaMe’aggel b would enter the study hall he would resolve for the Sages any difficulty they had. /b Ḥoni b said to them: I am he, but they did not believe him and did not pay him proper respect. /b Ḥoni b became very upset, prayed for mercy, and died. Rava said: This /b explains the folk saying b that people say: Either friendship or death, /b as one who has no friends is better off dead.,§ The Gemara relates another story, this time about Ḥoni HaMe’aggel’s descendants, who were also renowned for their righteous deeds. b Abba Ḥilkiyya was the son of Ḥoni HaMe’aggel’s son. And when the world was in need of rain they would send Sages to him, and he would pray for mercy, and rain would fall. Once the world was in need of rain, /b and b the Sages sent a pair of Sages to him /b so b that he would pray for mercy and rain would fall. They went to his house but they did not find him /b there. b They went to the field and found him hoeing /b the ground. b They greeted him, /b |
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| 8. Palestinian Talmud, Sukkah 2.1, 53A,, 2.1 Tagged with subjects: •sukkah stories Found in books: Simon-Shushan (2012), Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna, 254 |
