1. Hebrew Bible, Numbers, 19.14 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •talmud, babylonian, appropriation of eastern roman culture Found in books: Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 218| 19.14. "זֹאת הַתּוֹרָה אָדָם כִּי־יָמוּת בְּאֹהֶל כָּל־הַבָּא אֶל־הָאֹהֶל וְכָל־אֲשֶׁר בָּאֹהֶל יִטְמָא שִׁבְעַת יָמִים׃", | 19.14. "This is the law: when a man dieth in a tent, every one that cometh into the tent, and every thing that is in the tent, shall be unclean seven days.", |
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2. Hebrew Bible, Job, 38.31-38.33 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •talmud, babylonian, appropriation of eastern roman culture Found in books: Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 197| 38.31. "הַתְקַשֵּׁר מַעֲדַנּוֹת כִּימָה אוֹ־מֹשְׁכוֹת כְּסִיל תְּפַתֵּחַ׃", 38.32. "הֲתֹצִיא מַזָּרוֹת בְּעִתּוֹ וְעַיִשׁ עַל־בָּנֶיהָ תַנְחֵם׃", 38.33. "הֲיָדַעְתָּ חֻקּוֹת שָׁמָיִם אִם־תָּשִׂים מִשְׁטָרוֹ בָאָרֶץ׃", | 38.31. "Canst thou bind the chains of the Pleiades, Or loose the bands of Orion?", 38.32. "Canst thou lead forth the Mazzaroth in their season? Or canst thou guide the Bear with her sons?", 38.33. "Knowest thou the ordices of the heavens? Canst thou establish the dominion thereof in the earth?", |
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3. Hebrew Bible, Jeremiah, 10.2, 17.1 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •talmud, babylonian, appropriation of eastern roman culture Found in books: Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 112, 113, 185| 10.2. "כֹּה אָמַר יְהוָה אֶל־דֶּרֶךְ הַגּוֹיִם אַל־תִּלְמָדוּ וּמֵאֹתוֹת הַשָּׁמַיִם אַל־תֵּחָתּוּ כִּי־יֵחַתּוּ הַגּוֹיִם מֵהֵמָּה׃", 10.2. "אָהֳלִי שֻׁדָּד וְכָל־מֵיתָרַי נִתָּקוּ בָּנַי יְצָאֻנִי וְאֵינָם אֵין־נֹטֶה עוֹד אָהֳלִי וּמֵקִים יְרִיעוֹתָי׃", 17.1. "אֲנִי יְהוָה חֹקֵר לֵב בֹּחֵן כְּלָיוֹת וְלָתֵת לְאִישׁ כדרכו [כִּדְרָכָיו] כִּפְרִי מַעֲלָלָיו׃", 17.1. "חַטַּאת יְהוּדָה כְּתוּבָה בְּעֵט בַּרְזֶל בְּצִפֹּרֶן שָׁמִיר חֲרוּשָׁה עַל־לוּחַ לִבָּם וּלְקַרְנוֹת מִזְבְּחוֹתֵיכֶם׃", | 10.2. "thus saith the LORD: Learn not the way of the nations, And be not dismayed at the signs of heaven; For the nations are dismayed at them.", 17.1. "The sin of Judah is written With a pen of iron, and with the point of a diamond; It is graven upon the tablet of their heart, And upon the horns of your altars.", |
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4. Hebrew Bible, Isaiah, 41.2, 65.5 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •talmud, babylonian, appropriation of eastern roman culture Found in books: Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 167, 184| 41.2. "לְמַעַן יִרְאוּ וְיֵדְעוּ וְיָשִׂימוּ וְיַשְׂכִּילוּ יַחְדָּו כִּי יַד־יְהוָה עָשְׂתָה זֹּאת וּקְדוֹשׁ יִשְׂרָאֵל בְּרָאָהּ׃", 41.2. "מִי הֵעִיר מִמִּזְרָח צֶדֶק יִקְרָאֵהוּ לְרַגְלוֹ יִתֵּן לְפָנָיו גּוֹיִם וּמְלָכִים יַרְדְּ יִתֵּן כֶּעָפָר חַרְבּוֹ כְּקַשׁ נִדָּף קַשְׁתּוֹ׃", 65.5. "הָאֹמְרִים קְרַב אֵלֶיךָ אַל־תִּגַּשׁ־בִּי כִּי קְדַשְׁתִּיךָ אֵלֶּה עָשָׁן בְּאַפִּי אֵשׁ יֹקֶדֶת כָּל־הַיּוֹם׃", | 41.2. "Who hath raised up one from the east, At whose steps victory attendeth? He giveth nations before him, And maketh him rule over kings; His sword maketh them as the dust, His bow as the driven stubble.", 65.5. "That say: ‘Stand by thyself, come not near to me, for I am holier than thou’; these are a smoke in My nose, a fire that burneth all the day. .", |
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5. Hebrew Bible, Ezekiel, 3.9 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •talmud, babylonian, appropriation of eastern roman culture Found in books: Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 112, 113| 3.9. "כְּשָׁמִיר חָזָק מִצֹּר נָתַתִּי מִצְחֶךָ לֹא־תִירָא אוֹתָם וְלֹא־תֵחַת מִפְּנֵיהֶם כִּי בֵּית־מְרִי הֵמָּה׃", | 3.9. "As an adamant harder than flint have I made thy forehead; fear them not, neither be dismayed at their looks, for they are a rebellious house.’", |
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6. Hebrew Bible, Zechariah, 7.11-7.12 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •talmud, babylonian, appropriation of eastern roman culture Found in books: Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 112, 113| 7.11. "וַיְמָאֲנוּ לְהַקְשִׁיב וַיִּתְּנוּ כָתֵף סֹרָרֶת וְאָזְנֵיהֶם הִכְבִּידוּ מִשְּׁמוֹעַ׃", 7.12. "וְלִבָּם שָׂמוּ שָׁמִיר מִשְּׁמוֹעַ אֶת־הַתּוֹרָה וְאֶת־הַדְּבָרִים אֲשֶׁר שָׁלַח יְהוָה צְבָאוֹת בְּרוּחוֹ בְּיַד הַנְּבִיאִים הָרִאשֹׁנִים וַיְהִי קֶצֶף גָּדוֹל מֵאֵת יְהוָה צְבָאוֹת׃", | 7.11. "But they refused to attend, and turned a stubborn shoulder, and stopped their ears, that they might not hear.", 7.12. "Yea, they made their hearts as an adamant stone, lest they should hear the law, and the words which the LORD of hosts had sent by His spirit by the hand of the former prophets; therefore came there great wrath from the LORD of hosts.", |
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7. Hebrew Bible, Daniel, 10.7 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •talmud, babylonian, appropriation of eastern roman culture Found in books: Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 193| 10.7. "וְרָאִיתִי אֲנִי דָנִיֵּאל לְבַדִּי אֶת־הַמַּרְאָה וְהָאֲנָשִׁים אֲשֶׁר הָיוּ עִמִּי לֹא רָאוּ אֶת־הַמַּרְאָה אֲבָל חֲרָדָה גְדֹלָה נָפְלָה עֲלֵיהֶם וַיִּבְרְחוּ בְּהֵחָבֵא׃", | 10.7. "And I Daniel alone saw the vision; for the men that were with me saw not the vision; howbeit a great trembling fell upon them, and they fled to hide themselves.", |
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| 8. Anon., Testament of Solomon, 5.1-5.5, 10.4-10.7, 15.7-15.12, 20.1-20.17 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •talmud, babylonian, appropriation of eastern roman culture Found in books: Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 108, 109, 110, 111, 112 |
9. Philo of Alexandria, On The Life of Moses, 2.36-2.40 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •talmud, babylonian, appropriation of eastern roman culture Found in books: Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 84 | 2.36. They judged this place to be the most suitable of all the spots in the neighbourhood for them to enjoy quiet and tranquillity in, so that they might associate with the laws alone in their minds; and there they remained, and having taken the sacred scriptures, they lifted up them and their hands also to heaven, entreating of God that they might not fail in their object. And he assented to their prayers, that the greater part, or indeed the universal race of mankind might be benefited, by using these philosophical and entirely beautiful commandments for the correction of their lives. 2.37. Therefore, being settled in a secret place, and nothing even being present with them except the elements of nature, the earth, the water, the air, and the heaven, concerning the creation of which they were going in the first place to explain the sacred account; for the account of the creation of the world is the beginning of the law; they, like men inspired, prophesied, not one saying one thing and another another, but every one of them employed the self-same nouns and verbs, as if some unseen prompter had suggested all their language to them. 2.38. And yet who is there who does not know that every language, and the Greek language above all others, is rich in a variety of words, and that it is possible to vary a sentence and to paraphrase the same idea, so as to set it forth in a great variety of manners, adapting many different forms of expression to it at different times. But this, they say, did not happen at all in the case of this translation of the law, but that, in every case, exactly corresponding Greek words were employed to translate literally the appropriate Chaldaic words, being adapted with exceeding propriety to the matters which were to be explained; 2.39. for just as I suppose the things which are proved in geometry and logic do not admit any variety of explanation, but the proposition which was set forth from the beginning remains unaltered, in like manner I conceive did these men find words precisely and literally corresponding to the things, which words were alone, or in the greatest possible degree, destined to explain with clearness and force the matters which it was desired to reveal. 2.40. And there is a very evident proof of this; for if Chaldaeans were to learn the Greek language, and if Greeks were to learn Chaldaean, and if each were to meet with those scriptures in both languages, namely, the Chaldaic and the translated version, they would admire and reverence them both as sisters, or rather as one and the same both in their facts and in their language; considering these translators not mere interpreters but hierophants and prophets to whom it had been granted it their honest and guileless minds to go along with the most pure spirit of Moses. |
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10. Diodorus Siculus, Historical Library, 17.9.4 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •talmud, babylonian, appropriation of eastern roman culture Found in books: Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 203 | 17.9.4. If the Thebans had yielded to the situation and had asked the Macedonians for peace and an alliance, the king would have accepted their proposals with pleasure and would have conceded everything they asked, for he was eager to be rid of these disturbances in Greece so that he might without distraction pursue the war with Persia. Finally, however, he realized that he was despised by the Thebans, and so decided to destroy the city utterly and by this act of terror take the heart out of anyone else who might venture to rise against him. |
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| 11. Pliny The Elder, Natural History, 2.5.23 (1st cent. CE - 1st cent. CE) Tagged with subjects: •talmud, babylonian, appropriation of eastern roman culture Found in books: Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 198 |
12. New Testament, Matthew, 10.1, 10.5-10.8, 23.4 (1st cent. CE - 1st cent. CE) Tagged with subjects: •talmud, babylonian, appropriation of eastern roman culture Found in books: Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 75, 172| 10.1. Καὶ προσκαλεσάμενος τοὺς δώδεκα μαθητὰς αὐτοῦ ἔδωκεν αὐτοῖς ἐξουσίαν πνευμάτων ἀκαθάρτων ὥστε ἐκβάλλειν αὐτὰ καὶ θεραπεύειν πᾶσαν νόσον καὶ πᾶσαν μαλακίαν. 10.5. Τούτους τοὺς δώδεκα ἀπέστειλεν ὁ Ἰησοῦς παραγγείλας αὐτοῖς λέγων Εἰς ὁδὸν ἐθνῶν μὴ ἀπέλθητε, καὶ εἰς πόλιν Σαμαρειτῶν μὴ εἰσέλθητε· 10.6. πορεύεσθε δὲ μᾶλλον πρὸς τὰ πρόβατα τὰ ἀπολωλότα οἴκου Ἰσραήλ. 10.7. πορευόμενοι δὲ κηρύσσετε λέγοντες ὅτι Ἤγγικεν ἡ βασιλεία τῶν οὐρανῶν. 10.8. ἀσθενοῦντας θεραπεύετε, νεκροὺς ἐγείρετε, λεπροὺς καθαρίζετε, δαιμόνια ἐκβάλλετε· δωρεὰν ἐλάβετε, δωρεὰν δότε. 23.4. δεσμεύουσιν δὲ φορτία βαρέα καὶ ἐπιτιθέασιν ἐπὶ τοὺς ὤμους τῶν ἀνθρώπων, αὐτοὶ δὲ τῷ δακτύλῳ αὐτῶν οὐ θέλουσιν κινῆσαι αὐτά. | 10.1. He called to himself his twelve disciples, and gave them authority over unclean spirits, to cast them out, and to heal every disease and every sickness. 10.5. Jesus sent these twelve out, and charged them, saying, "Don't go among the Gentiles, and don't enter into any city of the Samaritans. 10.6. Rather, go to the lost sheep of the house of Israel. 10.7. As you go, preach, saying, 'The Kingdom of Heaven is at hand!' 10.8. Heal the sick, cleanse the lepers, and cast out demons. Freely you received, so freely give. 23.4. For they bind heavy burdens that are grievous to be borne, and lay them on men's shoulders; but they themselves will not lift a finger to help them. |
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13. New Testament, Mark, 3.15, 6.7 (1st cent. CE - 1st cent. CE) Tagged with subjects: •talmud, babylonian, appropriation of eastern roman culture Found in books: Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 75| 3.15. καὶ ἔχειν ἐξουσίαν ἐκβάλλειν τὰ δαιμόνια· 6.7. Καὶ προσκαλεῖται τοὺς δώδεκα, καὶ ἤρξατο αὐτοὺς ἀποστέλλειν δύο δύο, καὶ ἐδίδου αὐτοῖς ἐξουσίαν τῶν πνευμάτων τῶν ἀκαθάρτων, | 3.15. and to have authority to heal sicknesses and to cast out demons: 6.7. He called to himself the twelve, and began to send them out two by two; and he gave them authority over the unclean spirits. |
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14. New Testament, Luke, 9.1, 18.10-18.12 (1st cent. CE - 1st cent. CE) Tagged with subjects: •talmud, babylonian, appropriation of eastern roman culture Found in books: Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 75, 172| 9.1. Συνκαλεσάμενος δὲ τοὺς δώδεκα ἔδωκεν αὐτοῖς δύναμιν καὶ ἐξουσίαν ἐπὶ πάντα τὰ δαιμόνια καὶ νόσους θεραπεύειν, 18.10. Ἄνθρωποι δύο ἀνέβησαν εἰς τὸ ἱερὸν προσεύξασθαι, εἷς Φαρισαῖος καὶ ὁ ἕτερος τελώνης. 18.11. ὁ Φαρισαῖος σταθεὶς ταῦτα πρὸς ἑαυτὸν προσηύχετο Ὁ θεός, εὐχαριστῶ σοι ὅτι οὐκ εἰμὶ ὥσπερ οἱ λοιποὶ τῶν ἀνθρώπων, ἅρπαγες, ἄδικοι, μοιχοί, ἢ καὶ ὡς οὗτος ὁ τελώνης· 18.12. νηστεύω δὶς τοῦ σαββάτου, ἀποδεκατεύω πάντα ὅσα κτῶμαι. | 9.1. He called the twelve together, and gave them power and authority over all demons, and to cure diseases. 18.10. "Two men went up into the temple to pray; one was a Pharisee, and the other was a tax collector. 18.11. The Pharisee stood and prayed to himself like this: 'God, I thank you, that I am not like the rest of men, extortioners, unrighteous, adulterers, or even like this tax collector. 18.12. I fast twice a week. I give tithes of all that I get.' |
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15. Josephus Flavius, Jewish Antiquities, 13.398-13.404 (1st cent. CE - 1st cent. CE) Tagged with subjects: •talmud, babylonian, appropriation of eastern roman culture Found in books: Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 169 | 13.398. 5. After this, king Alexander, although he fell into a distemper by hard drinking, and had a quartan ague, which held him three years, yet would not leave off going out with his army, till he was quite spent with the labors he had undergone, and died in the bounds of Ragaba, a fortress beyond Jordan. 13.399. But when his queen saw that he was ready to die, and had no longer any hopes of surviving, she came to him weeping and lamenting, and bewailed herself and her sons on the desolate condition they should be left in; and said to him, “To whom dost thou thus leave me and my children, who are destitute of all other supports, and this when thou knowest how much ill-will thy nation bears thee?” 13.400. But he gave her the following advice: That she need but follow what he would suggest to her, in order to retain the kingdom securely, with her children: that she should conceal his death from the soldiers till she should have taken that place; 13.401. after this she should go in triumph, as upon a victory, to Jerusalem, and put some of her authority into the hands of the Pharisees; for that they would commend her for the honor she had done them, and would reconcile the nation to her for he told her they had great authority among the Jews, both to do hurt to such as they hated, and to bring advantages to those to whom they were friendly disposed; 13.402. for that they are then believed best of all by the multitude when they speak any severe thing against others, though it be only out of envy at them. And he said that it was by their means that he had incurred the displeasure of the nation, whom indeed he had injured. 13.403. “Do thou, therefore,” said he, “when thou art come to Jerusalem, send for the leading men among them, and show them my body, and with great appearance of sincerity, give them leave to use it as they themselves please, whether they will dishonor the dead body by refusing it burial, as having severely suffered by my means, or whether in their anger they will offer any other injury to that body. Promise them also that thou wilt do nothing without them in the affairs of the kingdom. 13.404. If thou dost but say this to them, I shall have the honor of a more glorious funeral from them than thou couldst have made for me; and when it is in their power to abuse my dead body, they will do it no injury at all, and thou wilt rule in safety.” So when he had given his wife this advice, he died, after he had reigned twenty-seven years, and lived fifty years within one. |
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16. Plutarch, Alexander The Great, 11.4 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 203| 11.4. προσμίξας δὲ ταῖς Θήβαις καὶ διδοὺς ἔτι τῶν πεπραγμένων μετάνοιαν ἐξῄτει Φοίνικα καὶ Προθύτην, καὶ τοῖς μεταβαλλομένοις πρὸς αὐτὸν ἄδειαν ἐκήρυττε. τῶν δὲ Θηβαίων ἀντεξαιτούντων μὲν παρʼ αὐτοῦ Φιλώταν καὶ Ἀντίπατρον, κηρυττόντων δὲ τοὺς τὴν Ἑλλάδα βουλομένους συνελευθεροῦν τάττεσθαι μετʼ αὐτῶν, οὕτως ἔτρεψε τοὺς Μακεδόνας πρὸς πόλεμον. | 11.4. Arrived before Thebes, In September, 335 B.C. Plutarch makes no mention of a previous expedition of Alexander into Southern Greece, immediately after Philip’s death, when he received the submission of all the Greek states except Sparta, and was made commander-in-chief of the expedition against Persia, in Philip’s place. See Arrian, Anab. i. 1. and wishing to give her still a chance to repent of what she had done, he merely demanded the surrender of Phoenix and Prothytes, and proclaimed an amnesty for those who came over to his side. But the Thebans made a counter-demand that he should surrender to them Philotas and Antipater, and made a counter-proclamation that all who wished to help in setting Greece free should range themselves with them; and so Alexander set his Macedonians to the work of war. |
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| 17. Seneca The Younger, Letters, 104.21 (1st cent. CE - 1st cent. CE) Tagged with subjects: •talmud, babylonian, appropriation of eastern roman culture Found in books: Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 219 |
| 18. Arrian, Anabasis of Alexander, 1.7.7-1.7.11, 1.8.1-1.8.2, 1.8.8, 6.12.1-6.12.3, 6.13.4, 7.2.1-7.2.4, 7.3.4, 7.19.6 (1st cent. CE - missingth cent. CE) Tagged with subjects: •nan Found in books: Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 203, 204 |
| 19. Tatian, Oration To The Greeks, 8.1 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •talmud, babylonian, appropriation of eastern roman culture Found in books: Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 188 |
| 20. Bardaisan, Book of The Laws of The Countries, None (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •talmud, babylonian, appropriation of eastern roman culture Found in books: Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 187, 188 |
21. Clement of Alexandria, Excerpts From Theodotus, 78, 74 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 188 | 74. Therefore the Lord came down bringing the peace which is from heaven to those on earth, as the Apostle says, 'Peace on the earth and glory in the heights.' Therefore a strange and new star arose doing away with the old astral decree, shining with a new unearthly light, which revolved on a new path of salvation, as the Lord himself, men's guide, who came down to earth to transfer from Fate to his providence those who believed in Christ. |
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22. Apuleius, The Golden Ass, 11.15, 11.25.2 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •talmud, babylonian, appropriation of eastern roman culture Found in books: Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 188 | 11.15. “O my friend Lucius, after the enduring so many labors and escaping so many tempests of fortune, you have at length come to the port and haven of rest and mercy. Your noble linage, your dignity, your education, or any thing else did not avail you. But you have endured so many servile pleasures due to the folly of youth. Thusly you have had an unpleasant reward for your excessive curiosity. But however the blindness of Fortune has tormented you in various dangers, so it is now that, unbeknownst to her, you have come to this present felicity. Let Fortune go and fume with fury in another place. Let her find some other matter on which to execute her cruelty. Fortune has no power against those who serve and honor our goddess. What good did it do her that you endured thieves, savage beasts, great servitude, dangerous waits, long journeys, and fear of death every day? Know that now you are safe and under the protection of her who, by her clear light, brightens the other gods. Wherefore rejoice and take a countece appropriate to your white garment. Follow the parade of this devout and honorable procession so that those who do not worship the goddess may see and acknowledge their error. Behold Lucius, you are delivered from so great miseries by the providence of the goddess Isis. Rejoice therefore and triumph in the victory over fortune. And so that you may live more safe and sure, make yourself one of this holy order. Dedicate your mind to our religion and take upon yourself the voluntary yoke of ministry. And when you begin to serve and honor the goddess, then you shall feel the fruit of your liberty.” |
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| 23. Palestinian Talmud, Taanit, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •talmud, babylonian, appropriation of eastern roman culture Found in books: Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 147 |
| 24. Palestinian Talmud, Sotah, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •talmud, babylonian, appropriation of eastern roman culture Found in books: Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 172 |
| 25. Palestinian Talmud, Sanhedrin, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •talmud, babylonian, appropriation of eastern roman culture Found in books: Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 48, 51, 52 |
26. Anon., Genesis Rabba, 44.12 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •talmud, babylonian, appropriation of eastern roman culture Found in books: Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 185| 44.12. וַיּוֹצֵא אֹתוֹ הַחוּצָה (בראשית טו, ה), רַבִּי יְהוֹשֻׁעַ דְּסִכְנִין בְּשֵׁם רַבִּי לֵוִי וְכִי מִחוּץ לָעוֹלָם הוֹצִיאוֹ, שֶׁאָמַר הַכָּתוּב: וַיּוֹצֵא אֹתוֹ הַחוּצָה, אֶלָּא אַחְוֵי לֵיהּ שׁוֹקְקֵי שְׁמַיָא, הֵיךְ מָה דְאַתְּ אָמַר (משלי ח, כו): עַד לֹא עָשָׂה אֶרֶץ וְחוּצוֹת, אָמַר רַבִּי יְהוּדָה בְּשֵׁם רַבִּי יוֹחָנָן הֶעֱלָה אוֹתוֹ לְמַעְלָה מִכִּפַּת הַרָקִיעַ, הוּא דְּאָמַר לֵיהּ (בראשית טו, ה): הַבֶּט נָא הַשָּׁמַיְמָה, אֵין הַבָּטָה אֶלָּא מִלְּמַעְלָה לְמַטָּה. רַבָּנָן אָמְרֵי נָבִיא אַתְּ וְאֵין אַתְּ אַסְטְרוֹלוֹגוֹס, שֶׁנֶּאֱמַר (בראשית כ, יז): וְעַתָּה הָשֵׁב אֵשֶׁת הָאִישׁ כִּי נָבִיא הוּא. בִּימֵי יִרְמְיָהוּ בִּקְּשׁוּ יִשְׂרָאֵל לָבוֹא לִידֵי מִדָּה זוֹ, וְלֹא הִנִּיחַ לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא, הֲדָא הוּא דִכְתִיב (ירמיה י, ב): כֹּה אָמַר ה' אֶל דֶּרֶךְ הַגּוֹיִם אַל תִּלְמָדוּ וּמֵאֹתוֹת הַשָּׁמַיִם אַל תֵּחָתּוּ וגו', כְּבָר אַבְרָהָם אֲבִיכֶם בִּקֵּשׁ לָבוֹא לִידֵי מִדָּה זוֹ וְלֹא הִנַּחְתִּי אוֹתוֹ. וְאָמַר רַבִּי לֵוִי עַד דְּסַנְדְּלָא בְּרַגְלִיךְ דְּרִיס כּוּבָא, וְכָל מִי שֶׁהוּא נָתוּן לְמַטָּה מֵהֶם הוּא מִתְיָרֵא מֵהֶם, אֲבָל אַתְּ שֶׁאַתְּ נָתוּן לְמַעְלָה מֵהֶם דָּיְישֵׁם. רַבִּי יוּדָן בְּשֵׁם רַבִּי אֶלְעָזָר אָמַר שְׁלשָׁה דְבָרִים מְבַטְּלִים גְּזֵרוֹת רָעוֹת, וְאֵלּוּ הֵם, תְּפִלָּה וּצְדָקָה וּתְשׁוּבָה, וּשְׁלָשְׁתָּן נֶאֶמְרוּ בְּפָסוּק אֶחָד, הֲדָא הוּא דִכְתִיב (דברי הימים ב ז, יד): וְיִכָּנְעוּ עַמִּי אֲשֶׁר נִקְרָא שְׁמִי עֲלֵיהֶם וְיִתְפַּלְּלוּ, זוֹ תְּפִלָּה. (דברי הימים ב ז, יד): וִיבַקְּשׁוּ פָנַי, הֲרֵי צְדָקָה, כְּמָא דְאַתְּ אָמַר (תהלים יז, טו): אֲנִי בְּצֶדֶק אֶחֱזֶה פָנֶיךָ. (דברי הימים ב ז, יד): וְיָשֻׁבוּ מִדַּרְכֵיהֶם הָרָעִים, זוֹ תְּשׁוּבָה, וְאַחַר כָּךְ (דברי הימים ב ז, יד) וְאֶסְלַח לְחַטָּאתָם וְאֶרְפָּא אֶת אַרְצָם. רַבִּי הוּנָא בַּר רַב יוֹסֵף אָמַר אַף שִׁנּוּי שֵׁם וּמַעֲשֶׂה טוֹב, שִׁנּוּי הַשֵּׁם, מֵאַבְרָהָם (בראשית יז, ה): וְלֹא יִקָּרֵא עוֹד אֶת שִׁמְךָ אַבְרָם. מַעֲשֶׂה טוֹב, מֵאַנְשֵׁי נִינְוֵה, שֶׁנֶּאֱמַר (יונה ג, י): וַיַּרְא אֱלֹהִים אֶת מַעֲשֵׂיהֶם כִּי שָׁבוּ וגו'. וְיֵשׁ אוֹמְרִים אַף שִׁנּוּי מָקוֹם, שֶׁנֶּאֱמַר (בראשית יב, א): וַיֹּאמֶר ה' אֶל אַבְרָם לֶךְ לְךָ. רַבִּי מוּנָא אָמַר אַף הַתַּעֲנִית, שֶׁנֶּאֱמַר (תהלים כ, ב): יַעַנְךָ ה' בְּיוֹם צָרָה וגו'. רָבָא בַּר מַחְסֵיָא וְרַבִּי חָמָא בֶּן גּוּרְיוֹן בְּשֵׁם רַב אָמַר יָפָה תַּעֲנִית לַחֲלוֹם כָּאֵשׁ בִּנְעֹרֶת. אָמַר רַב יוֹסֵף וּבוֹ בַּיּוֹם, וַאֲפִלּוּ בְּשַׁבָּת. | |
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| 27. Palestinian Talmud, Megillah, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •talmud, babylonian, appropriation of eastern roman culture Found in books: Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 83 |
| 28. Palestinian Talmud, Berachot, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •talmud, babylonian, appropriation of eastern roman culture Found in books: Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 172 |
| 29. Anon., Mekhilta Derabbi Yishmael, None (2nd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 83 |
| 30. Babylonian Talmud, Tamid, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •talmud, babylonian, appropriation of eastern roman culture Found in books: Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 200, 201, 202, 203, 204, 205, 218, 219, 231 |
| 31. Babylonian Talmud, Meilah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •talmud, babylonian, appropriation of eastern roman culture Found in books: Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 75 |
| 32. Nag Hammadi, The Testimony of Truth, 9.3 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •talmud, babylonian, appropriation of eastern roman culture Found in books: Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 113, 114 |
33. Babylonian Talmud, Sotah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •talmud, babylonian, appropriation of eastern roman culture Found in books: Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 164, 167, 169| 22b. ועד כמה עד ארבעין שנין איני והא רבה אורי בשוין,ומכות פרושין וכו' ת"ר שבעה פרושין הן פרוש שיכמי פרוש נקפי פרוש קיזאי פרוש מדוכיא פרוש מה חובתי ואעשנה פרוש מאהבה פרוש מיראה,פרוש שיכמי זה העושה מעשה שכם פרוש נקפי זה המנקיף את רגליו פרוש קיזאי א"ר נחמן בר יצחק זה המקיז דם לכתלים פרוש מדוכיא אמר רבה בר שילא דמשפע כי מדוכיא,פרוש מה חובתי ואעשנה הא מעליותא היא אלא דאמר מה חובתי תו ואעשנה,פרוש מאהבה פרוש מיראה אמרו ליה אביי ורבא לתנא לא תיתני פרוש מאהבה פרוש מיראה דאמר רב יהודה אמר רב לעולם יעסוק אדם בתורה ובמצות אפי' שלא לשמה שמתוך שלא לשמה בא לשמה,אמר רב נחמן בר יצחק דמטמרא מטמרא ודמגליא מגליא בי דינא רבה ליתפרע מהני דחפו גונדי אמר לה ינאי מלכא לדביתיה אל תתיראי מן הפרושין ולא ממי שאינן פרושין אלא מן הצבועין שדומין לפרושין שמעשיהן כמעשה זמרי ומבקשין שכר כפנחס, big strongמתני׳ /strong /big ר"ש אומר אין זכות תולה במים המרים ואם אתה אומר הזכות תולה במים המאררין מדהה אתה את המים בפני כל הנשים השותות ומוציא אתה שם רע על הטהורות ששתו שאומרים טמאות הן אלא שתלתה להן זכות רבי אומר הזכות תולה במים המאררים ואינה יולדת ואינה משבחת אלא מתנוונה והולכת לסוף היא מתה באותה מיתה,נטמאת מנחתה עד שלא קדשה בכלי הרי היא ככל המנחות ותפדה ואם משקדשה בכלי הרי היא ככל המנחות ותשרף ואלו שמנחותיהן נשרפות | 22b. b And until when /b is it considered too premature for a scholar to issue halakhic rulings? It is b until forty years. /b The Gemara asks: b Is that so? But didn’t Rabba issue rulings, /b even though he lived for only forty years? The Gemara answers: It is permitted for a scholar who has not studied for so long to issue rulings b when /b his knowledge reaches the level of the foremost scholar in his city and b they are equals. /b ,§ It states in the mishna: b And those who injure /b themselves out of false b abstinence [ i perushin /i ] /b are people who erode the world. b The Sages taught: There are seven /b pseudo- b righteous /b people who erode the world: The b righteous of Shechem, /b the self- b flagellating righteous, /b the b bloodletting righteous, /b the b pestle /b -like b righteous, /b the b righteous /b who say: Tell me b what my obligation /b is b and I will perform it, /b those who are b righteous due to love, /b and those who are b righteous due to fear. /b ,The Gemara explains: The b righteous of Shechem [ i shikhmi /i ]; this is /b one b who performs /b actions comparable to the b action /b of the people of b Shechem, /b who agreed to circumcise themselves for personal gain (see Genesis, chapter 34); so too, he behaves righteously only in order to be honored. The self- b flagellating righteous; this is /b one b who injures his feet, /b as he walks slowly, dragging his feet on the ground in an attempt to appear humble, and injures his feet in the process. The b bloodletting righteous; Rav Naḥman bar Yitzḥak says /b that b this is /b one b who lets blood /b by banging his head b against the walls /b because he walks with his eyes shut, ostensibly out of modesty. The b pestle /b -like b righteous; Rabba bar Sheila says /b that this is one b who /b walks b bent over like /b the b pestle /b of a mortar.,With regard to the b righteous /b one who says: Tell me b what my obligation /b is b and I will perform it, /b the Gemara asks: b Isn’t this virtuous /b behavior, as he desires to be aware of his obligations? b Rather, /b this is referring to one b who says: /b Tell me b what further obligations /b are incumbent b upon me and I will perform them, /b indicating that he fulfills all of his mitzvot perfectly and therefore seeks additional obligations.,The i baraita /i also includes in the list of pseudo-righteous people those who are b righteous due to love /b and those who are b righteous due to fear, /b i.e., one who performs mitzvot due to love of their reward or due to fear of punishment. b Abaye and Rava said to the i tanna /i /b who transmitted this i baraita /i : b Do not teach /b in the i baraita /i : Those who are b righteous due to love /b and those who are b righteous due to fear, as Rav Yehuda says /b that b Rav says: A person should always engage in Torah /b study b and in /b performance of b the mitzvot even if /b he does b not /b do so b for their own sake, as through /b performing them b not for their own sake, /b one b comes /b to perform them b for their own sake. /b , b Rav Naḥman bar Yitzḥak said: /b That b which is hidden is hidden, and /b that b which is revealed is revealed, /b but in Heaven everything is known, and b the great court /b in Heaven b will exact payment from those who wear the cloak /b of the righteous but are in fact unworthy. The Gemara relates: b King Yannai said to his wife /b before he died: b Do not be afraid of the Pharisees [ i perushin /i ], and neither /b should you fear b from those who are not Pharisees, /b i.e., the Sadducees; b rather, /b beware b of the hypocrites who appear like Pharisees, as their actions are like the act of /b the wicked b Zimri and they request /b a b reward like /b that of the righteous b Pinehas /b (see Numbers, chapter 25)., strong MISHNA: /strong b Rabbi Shimon says: Merit does not delay /b the punishment b of the bitter water /b of a i sota /i , b and if you say /b that b merit does delay /b the punishment b of the water that causes the curse, /b as stated earlier by the Rabbis (20a), b you weaken [ i madhe /i ] /b the power of b the /b bitter b water before all the women who drink /b the water, who will no longer be afraid of it, as they will rely on their merit to save them. b And you defame the untainted women who drank /b the water and survived, b as /b people b say: They are defiled but /b it is their b merit that delayed /b the punishment b for them. Rabbi /b Yehuda HaNasi b says: Merit delays /b the punishment b of the water that causes the curse, but /b a woman whose punishment is delayed b does not give birth and does not flourish; rather, she progressively deteriorates. Ultimately she dies by the same death /b as a i sota /i who dies immediately.,§ If b the meal-offering /b of the i sota /i b is rendered impure before it has been sanctified in the /b service b vessel, its /b status b is like /b that of b all the /b other b meal-offerings /b that are rendered impure before being sanctified in a service vessel, b and it is redeemed. But if /b it is rendered impure b after it has been sanctified in the /b service b vessel, its /b status b is like /b that of b all the /b other b meal-offerings /b that are rendered impure after being sanctified in a service vessel, b and it is burned. And these are /b the i sota /i women b whose meal-offerings are burned /b if they have already been sanctified in a service vessel: |
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34. Babylonian Talmud, Bava Batra, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •talmud, babylonian, appropriation of eastern roman culture Found in books: Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 192| 98a. מבושם אני מוכר לך חייב להעמיד לו עד העצרת וישן משל אשתקד ומיושן משל ג' שנים:, big strongגמ׳ /strong /big אמר ר' יוסי בר' חנינא לא שנו אלא בקנקנים דלוקח אבל בקנקנים דמוכר אמר ליה הא חמרך והא קנקנך,וכי קנקנין דמוכר מאי הוי לימא ליה לא איבעי לך לשהויי לא צריכא דאמר ליה למקפה,ומאי דוחקיה דר' יוסי בר' חנינא לאוקמא למתניתין בקנקנין דלוקח ודאמר ליה למקפה לוקמא בקנקנין דמוכר ודלא אמר ליה למקפה,אמר רבא מתניתין קשיתיה דקתני אם ידוע שיינו מחמיץ הרי זה מקח טעות אמאי לימא ליה לא איבעי לך לשהויי אלא לאו שמע מינה דאמר ליה למקפה שמע מינה,ופליגא דרב חייא בר יוסף דאמר רב חייא בר יוסף חמרא מזלא דמריה גרים שנא' (חבקוק ב, ה) ואף כי היין בוגד גבר יהיר וגו',אמר רב מרי האי מאן דיהיר אפילו אאינשי ביתיה לא מיקבל שנא' (חבקוק ב, ה) גבר יהיר ולא ינוה מאי ולא ינוה בנוה שלו,א"ר יהודה אמר רב כל המתגאה בטלית של ת"ח ואינו ת"ח אין מכניסין אותו במחיצתו של הקב"ה כתיב הכא ולא ינוה וכתיב התם (שמות טו, יג) אל נוה קדשך,אמר רבא האי מאן דזבין ליה חביתא דחמרא לחנואה אדעתא לסבוייה ותקיף אפלגא או אתילתא דינא הוא דמקבל לה מיניה ולא אמרן אלא דלא שני בברזא אבל שני בברזא לא ולא אמרן אלא דלא מטא יומא דשוקא אבל מטא יומא דשוקא לא,ואמר רבא האי מאן דקביל חמרא אדעתא דממטי ליה לפרוותא דוול שפט ואדמטי התם זל דינא הוא דמקבל ליה,איבעיא להו הוה חלא מאי אמר ליה רב הלל לרב אשי כי הואן בי רב כהנא אמר לן חלא לא ודלא כר' יוסי בר' חנינא,ואיכא דאמרי אפילו חלא נמי מקבל כמאן כר' יוסי בר' חנינא:,ישן משל אשתקד כו': | 98a. that is b spiced, /b which is preserved and of lasting quality, that b I am selling to you, /b then b he bears /b ficial b responsibility to provide him /b with wine that will keep b until /b the festival of b i Shavuot /i . And /b if the seller said: I am selling you b old /b wine, he is responsible to provide wine b from the previous year. And /b if he said: I am selling you b aged /b wine, he is responsible to provide wine that is b from three years /b earlier., strong GEMARA: /strong b Rabbi Yosei, son of Rabbi Ḥanina, says: /b When b they taught /b that the seller does not bear responsibility if the wine sours, that was b only /b if it soured while b in /b the b jugs of the buyer; but /b if it soured b in /b the b jugs of the seller, /b then the buyer b could say to him: This is your wine and this is your jug; /b take it and reimburse me. Since it soured while still in the original jugs, it was clearly flawed from the outset.,The Gemara asks: b But /b even b if /b the wine soured while in the b jugs of the seller, what of it? Let /b the seller b say /b to the buyer: b You should not have left it /b for so long after purchasing it; I should not be responsible just because you chose to do so. The Gemara answers: b No, /b this ruling is b necessary /b in a case where the buyer b had said to him /b that he was purchasing the wine b for cooking, /b in which case it is understood that he needs it to maintain its quality over a longer period of time, as only a small amount is used each time.,The Gemara asks: b And what impelled Rabbi Yosei, son of Rabbi Ḥanina, to interpret the mishna as referring to /b a case where the wine soured while in the b jugs of the buyer, and where he had said to him /b that he wanted the wine b for cooking? /b Instead, b let him interpret it as referring to /b a case where the wine soured while in the b jugs of the seller, and /b to b where he had not said to him /b that he wanted the wine b for cooking. /b ,In explanation, b Rava said: The mishna was difficult for him, as it teaches /b in the following clause: b But if it is known /b of this seller b that his wine /b always b sours, then this /b sale b is a mistaken transaction. /b With regard to this clause one could ask: b Why /b is that so? b Let /b the seller b say to him: You should not have left it /b for so long after purchasing it. b Rather, isn’t it /b correct to b conclude from /b that clause b that /b the mishna is referring to a case b where /b the buyer b had said to him /b that he wants the wine b for cooking? /b The Gemara concludes: Yes, one can b conclude from it /b that this is so., b And /b Rabbi Yosei, son of Rabbi Ḥanina, b disagrees /b with the opinion b of Rav Ḥiyya bar Yosef, as Rav Ḥiyya bar Yosef says: /b With regard to b wine, /b it is b the owner’s /b poor b fortune /b that b causes /b the wine to go sour, b as it is stated: “And moreover, wine is a treacherous dealer; /b the b haughty man /b abides not” (Habakkuk 2:5), which is interpreted to mean that the wine of a haughty man will betray him, as it will sour as a punishment for his arrogance. Accordingly, since the wine soured after the buyer purchased it, he cannot place the blame upon the seller.,The Gemara offers additional homiletic interpretations of the verse just cited. b Rav Mari said: One who is haughty is not accepted even by the members of his household, as it is stated: “The haughty man abides not” /b (Habakkuk 2:5). b What /b does the phrase b “abides [ i yinveh /i ] not” /b mean? It means that b even in his abode [ i naveh /i ], /b he is not accepted., b Rav Yehuda says /b that b Rav says: /b With regard to b anyone who glorifies himself /b by wearing b a garment of /b the style worn by b a Torah scholar, but /b in reality b he is not a Torah scholar, he will not be brought within the boundary of the Holy One, Blessed be He, /b in the World-to-Come. This is alluded to by the fact that it is b written /b in the verse b here: “Abides [ i yinveh /i ] not,” and /b the meaning of the word i yinveh /i may be derived from that which b is written /b in a verse b there: “To Your holy habitation [ i neveh /i ]” /b (Exodus 15:13)., b Rava says: /b In the case of b one who sells a barrel of wine to a shopkeeper with the understanding /b that the wine will be b for serving /b to the shopkeeper’s customers and that he will be liable to pay the seller only once the barrel is finished, b and /b the wine b spoiled /b when b one-half or one-third /b of the wine still remained, b the i halakha /i is that /b the seller must b accept /b back the remaining wine b from /b the shopkeeper, as the shopkeeper is liable to pay only for the wine that he sells. b And we stated this /b i halakha /i b only /b in a case b where /b the shopkeeper b had not switched the tap /b of the barrel; b but /b if b he had switched the tap, /b the seller does b not /b have to take the wine back and the shopkeeper must pay for it all. b And /b furthermore, b we stated this /b i halakha /i b only where /b the wine soured b before the market day arrived /b and the shopkeeper did not have the opportunity to sell the entire barrel; b but /b if the wine was still of good quality when b the market day arrived, /b then the seller does b not /b have to take the wine back., b And Rava says: /b In the case of a vintner who enters a business venture with another person who will sell the wine for him and afterward they will split the profits, then if b this /b middleman b who receives the wine /b to sell does so b with the understanding that he will bring it to the port of /b the city of b Vol Shefat /b and sell it only there, b and before he arrives there /b the b price /b of the wine b drops, the i halakha /i /b is b that /b the vintner must b accept /b the loss.,With regard to the previous case, b a dilemma was raised before /b the Sages: If the wine b becomes vinegar /b before he reaches Vol Shefat, b what /b is the i halakha /i ? b Rav Hillel said to Rav Ashi: When we were in the study hall of Rav Kahana, he said to us: /b If the wine becomes b vinegar, /b the vintner does b not /b have to accept the loss; b and /b this is b not in accordance with /b the opinion of b Rabbi Yosei, son of Rabbi Ḥanina, /b who holds that as long as the wine is in the jug of the seller he is able to return it to the seller. The reason for this is that it is possible that the poor fortune of the middleman caused it to sour., b And there are /b those b who say /b that b even /b if the wine turns into b vinegar, /b the vintner must b also accept /b the loss. b In accordance with whose /b opinion is this? It is b in accordance with /b the opinion of b Rabbi Yosei, son of Rabbi Ḥanina. /b ,The mishna teaches: If the seller said: I am selling you b old /b wine, he is responsible to provide wine b from the previous year. /b And if he said: I am selling you aged wine, he is responsible to provide wine that is from three years earlier. |
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| 35. Babylonian Talmud, Gittin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 95, 96, 107, 108, 109, 110, 111, 112, 113, 114, 122, 126, 204, 205 |
| 36. Babylonian Talmud, Yevamot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 48, 51, 52 |
| 37. Babylonian Talmud, Shabbat, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •talmud, babylonian, appropriation of eastern roman culture Found in books: Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 176, 184, 185, 187, 188, 199 |
38. Diogenes Laertius, Lives of The Philosophers, 7.130 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •talmud, babylonian, appropriation of eastern roman culture Found in books: Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 218, 219 | 7.130. Their definition of love is an effort toward friendliness due to visible beauty appearing, its sole end being friendship, not bodily enjoyment. At all events, they allege that Thrasonides, although he had his mistress in his power, abstained from her because she hated him. By which it is shown, they think, that love depends upon regard, as Chrysippus says in his treatise of Love, and is not sent by the gods. And beauty they describe as the bloom or flower of virtue.of the three kinds of life, the contemplative, the practical, and the rational, they declare that we ought to choose the last, for that a rational being is expressly produced by nature for contemplation and for action. They tell us that the wise man will for reasonable cause make his own exit from life, on his country's behalf or for the sake of his friends, or if he suffer intolerable pain, mutilation, or incurable disease. |
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39. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •talmud, babylonian, appropriation of eastern roman culture Found in books: Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 147| 96b. ומי סליק נבוכד נצר לירושלים והכתיב (מלכים ב כה, ו) ויעלו אותו אל מלך בבל רבלתה ואמר ר' אבהו זו אנטוכיא רב חסדא ורב יצחק בר אבודימי חד אמר דמות דיוקנו היתה חקוקה לו על מרכבתו וחד אמר אימה יתירה היתה לו ממנו ודומה כמי שעומד לפניו,אמר רבא טעין תלת מאה כודנייתא נרגא דפרזלא דשליט בפרזלא שדר ליה נבוכדנצר לנבוזראדן כולהו בלעתינהו חד דשא דירושלם שנאמר (תהלים עד, ו) פתוחיה יחד בכשיל וכילפות יהלומון בעי למיהדר אמר מסתפינא דלא ליעבדו בי כי היכי דעבדו בסנחריב,נפקא קלא ואמר שוור בר שוור נבוזראדן שוור דמטא זימנא דמקדשא חריב והיכלא מיקלי פש ליה חד נרגא אתא מחייה בקופא ואיפתח שנאמר (תהלים עד, ה) יודע כמביא למעלה בסבך עץ קרדומות,הוה קטיל ואזל עד דמטא להיכלא אדליק ביה נורא גבה היכלא דרכו ביה מן שמיא שנאמר (איכה א, טו) גת דרך ה' לבתולת בת יהודה קא זיחא דעתיה נפקא בת קלא ואמרה ליה עמא קטילא קטלת היכלא קליא קלית קימחא טחינא טחינת שנאמר (ישעיהו מז, ב) קחי רחים וטחני קמח גלי צמתך חשפי שובל גלי שוק עברי נהרות חטים לא נאמר אלא קמח,חזא דמיה דזכריה דהוה קא רתח אמר להו מאי האי אמרו ליה דם זבחים הוא דאישתפיך אמר להו אייתי ואנסי אי מדמו כסי ולא אידמו אמר להו גלו לי ואי לא סריקנא לכו לבשרייכו במסריקא דפרזלא,אמרו ליה האי כהן ונביא הוא דאינבי להו לישראל בחורבנא דירושלם וקטלוהו אמר להו אנא מפייסנא ליה אייתי רבנן קטיל עילויה ולא נח אייתי דרדקי דבי רב קטיל עילויה ולא נח אייתי פרחי כהונה קטיל עילויה ולא נח עד די קטל עילויה תשעין וארבעה ריבוא ולא נח,קרב לגביה אמר זכריה זכריה טובים שבהן איבדתים ניחא לך דאיקטלינהו לכולהו מיד נח הרהר תשובה בדעתיה אמר מה הם שלא איבדו אלא נפש אחת כך ההוא גברא מה תיהוי עליה ערק שדר פורטיתא לביתיה ואיתגייר,תנו רבנן נעמן גר תושב היה נבוזר אדן גר צדק היה מבני בניו של סיסרא למדו תורה בירושלים מבני בניו של סנחריב לימדו תורה ברבים ומאן נינהו שמעיה ואבטליון,מבני בניו של המן למדו תורה בבני ברק ואף מבני בניו של אותו רשע ביקש הקב"ה להכניסן תחת כנפי השכינה אמרו מלאכי השרת לפני הקב"ה רבונו של עולם מי שהחריב את ביתך ושרף את היכלך תכניס תחת כנפי השכינה היינו דכתיב (ירמיהו נא, ט) רפינו את בבל ולא נרפתה עולא אמר זה נבוכדנצר רבי שמואל בר נחמני אמר אלו נהרות בבל ותרגמה דצינייתא (צרידתא) דבבלאי,אמר עולא עמון ומואב שיבבי בישי דירושלם הוו כיון דשמעינהו לנביאי דקא מיתנבאי לחורבנא דירושלם שלחו לנבוכדנצר פוק ותא אמר מסתפינא דלא ליעבדו לי כדעבדו בקמאי,שלחו ליה (משלי ז, יט) כי אין האיש בביתו הלך בדרך מרחוק ואין איש אלא הקדוש ברוך הוא שנאמר (שמות טו, ג) ה' איש מלחמה שלח להו בקריבא הוא ואתי שלחו ליה הלך בדרך מרחוק שלח להו אית להו צדיקי דבעו רחמי ומייתו ליה,שלחו ליה (משלי ז, כ) צרור הכסף לקח בידו ואין כסף אלא צדיקים שנאמר (הושע ג, ב) ואכרה לי בחמשה עשר כסף וחומר שעורים ולתך שעורים,שלח להו הדרי רשיעי בתשובה ובעו רחמי ומייתו ליה שלחו ליה כבר קבע להן זמן שנאמר (משלי ז, כ) ליום הכסא יבא (לביתו אין כסא אלא זמן שנאמר (תהלים פא, ד) בכסה ליום חגנו שלח להו סיתווא הוא ולא מצינא דאתי מתלגא וממיטרא,שלחו ליה תא אשינא דטורא שנאמר (ישעיהו טז, א) שלחו כר מושל ארץ מסלע מדברה אל הר בת ציון שלח להו אי אתינא לית לי דוכתא דיתיבנא ביה שלחו ליה קברות שלהם מעולין מפלטירין שלך דכתיב (ירמיהו ח, א) בעת ההיא נאום ה' יוציאו את עצמות מלכי יהודה ואת עצמות שריו ואת עצמות הכהנים ואת עצמות הנביאים ואת עצמות יושבי ירושלים מקבריהם ושטחום לשמש ולירח ולכל צבא השמים אשר אהבום ואשר עבדום ואשר הלכו אחריהם,אמר ליה רב נחמן לרבי יצחק מי שמיע לך אימת אתי בר נפלי אמר ליה מאן בר נפלי א"ל משיח משיח בר נפלי קרית ליה א"ל אין דכתיב (עמוס ט, יא) ביום ההוא אקים | 96b. The Gemara asks: b And did Nebuchadnezzar ascend to Jerusalem? But isn’t it written /b with regard to Zedekiah: “And they took the king, b and brought him up to the king of Babylonia, to Riblah” /b (II Kings 25:6), b and Rabbi Abbahu says: This /b place called Riblah is a reference to b Antioch. /b Apparently, Nebuchadnezzar was in Antioch, not in Jerusalem. b Rav Ḥisda and Rav Yitzḥak bar Avudimi /b resolved this apparent contradiction. b One says: An image of /b Nebuchadnezzar’s b likeness was engraved on /b Nebuzaradan’s b chariot, /b and he regarded that image as though Nebuchadnezzar were actually there. b And one says: /b Nebuzaradan b was in extreme fear of /b Nebuchadnezzar, b and it was as though /b Nebuzaradan b was /b always b standing before /b Nebuchadnezzar. That is an example of the honor of a servant to his master mentioned in the verse.,§ The Gemara proceeds to discuss the role of Nebuzaradan in the destruction of the Temple. b Rava says: Nebuchadnezzar sent to Nebuzaradan three hundred mules laden with iron axes that cut iron. All of them were incapacitated /b in the attempt to breach b one gate of Jerusalem, as it is stated: “And now they pound its carved work together with hatchet and with hammers” /b (Psalms 74:6). Nebuzaradan b sought to return /b to Babylonia and b said: I am afraid. /b I want to ensure b that they will not do to me just as they did to Sennacherib, /b whose downfall was in Jerusalem.,A Divine b Voice emerged and said: Leaper, son of a leaper; Nebuzaradan, take /b the b leap, as the time has arrived for the Temple to be destroyed and the Sanctuary to burn. One ax remained for him /b to use. b He went and struck /b the gate b with the dull end /b of the ax b and it opened, as it is stated: “He became known as the wielder of axes upward in a thicket of trees” /b (Psalms 74:5). At the appropriate time the gate was breached as though the ax were cutting trees., b He was proceeding and killing until he reached the Sanctuary. /b When he reached the Sanctuary, b he ignited a fire in it. The Sanctuary rose, /b seeking to enter Heaven so that it would not burn. b They trod upon it from Heaven /b and returned it to its place, b as it is stated: “The Lord has trodden the virgin, the daughter of Judah, as in a winepress” /b (Lamentations 1:15). Nebuzaradan b became haughty, /b taking pride in his conquest. b A Divine Voice emerged and said to him: /b Your haughtiness is unwarranted, as b you killed a nation /b that was already b dead, you burned a Sanctuary /b that was already b burned, /b and b you ground flour /b that was already b ground, as it is stated /b with regard to Babylonia: b “Take millstones and grind flour; uncover your locks, tuck up the train, uncover the leg, pass over rivers” /b (Isaiah 47:2). b It was not stated: /b Grind b wheat, but /b “grind b flour,” /b indicating that all the destruction had already been wrought by God, and the role played by the enemy was insignificant.,When he reached the Sanctuary, b he saw the blood of Zechariah /b the priest b boiling. /b It had not calmed since he was killed in the Temple (see II Chronicles 24:20–22). Nebuzaradan b said to /b the priests there: b What is this? They said to him: It is the blood of offerings that was spilled. /b Nebuzaradan b said to them: Bring /b animals b and I will test /b to determine b if /b the blood of the animals b is similar /b to the blood that is boiling. b He slaughtered /b the animals b and /b their blood b was not similar /b to the boiling blood. Nebuzaradan b said to /b the priests: b Reveal /b the source of that blood b to me, and if not I will comb your flesh with an iron comb. /b ,The priests b said to /b Nebuzaradan: b This /b blood b is /b the blood of b a priest and a prophet who prophesied for the Jewish people with regard to the destruction of Jerusalem and whom they killed. He said to /b the priests: b I will pacify /b the blood so the boiling will stop. b He brought the Sages /b and b killed them over /b the blood b and /b its boiling b did not cease. He brought schoolchildren /b and b killed them over /b the blood b and /b its boiling b did not cease. He brought young priests /b and b killed them over /b the blood b and /b its boiling b did not cease. /b He continued killing b until he killed 940,000 /b people b over /b the blood, b and /b its boiling b did not cease. /b ,Nebuzaradan b approached /b the blood and b said: Zechariah, Zechariah, the worthy among them I killed /b on your behalf. b Is it satisfactory for you that I kill them all? Immediately /b the boiling b ceased. /b Nebuzaradan b contemplated repentance. He said: If they, who caused only one person to perish, /b gained atonement only after all b this /b killing, then with regard to b that man, /b referring to himself, b what will be /b required b for him /b to gain atonement? b He deserted /b his army and b dispatched /b a last b will to his house and converted. /b , b The Sages taught /b in a i baraita /i : b Naaman /b the Aramean (see II Kings, chapter 5) b was a i ger toshav /i , /b meaning that he accepted upon himself to refrain from idol worship but did not convert to Judaism. b Nebuzaradan was /b a completely b righteous convert. Among the descendants of Sisera /b (see Judges, chapter 4) were those who b studied Torah in Jerusalem. Among the descendants of Sennacherib /b were those who b taught Torah in public. /b The Gemara asks: b And who are they? /b The Gemara answers: They were b Shemaya and Avtalyon. /b ,The i baraita /i continues: b Among the descendants of Haman /b were those who b studied Torah in Bnei Brak. And even among the descendants of that wicked /b person, Nebuchadnezzar, were those whom b the Holy One, Blessed be He, sought to bring beneath the wings of the Divine Presence /b and have them convert. b The ministering angels said before the Holy One, Blessed be He: Master of the Universe: /b The b one who destroyed Your House and burned Your Sanctuary, /b will b You introduce /b him b beneath the wings of the Divine Presence? /b The Gemara explains: b That is /b the meaning of that b which is written: “We have healed Babylonia, but she is not healed” /b (Jeremiah 51:9). b Ulla says: This /b verse b is /b a reference to b Nebuchadnezzar, /b none of whose children converted. b Rabbi Shmuel bar Naḥmani says: /b This is not a reference to a person; rather, b these are the rivers of Babylonia, and interpret it /b as referring to b the bitter saltwater rivers of Babylonia. /b ,§ On a related note, the Gemara describes the events that led to the destruction of the Temple. b Ulla says: Ammon and Moab were bad neighbors of Jerusalem. Once they heard the prophets who prophesied about the destruction of the Jerusalem, they sent to Nebuchadnezzar: Emerge /b from your dwelling place b and come /b conquer them. Nebuchadnezzar b said /b to them: b I am afraid. /b I want to ensure b that they will not do to me just as they did to /b my b predecessors. /b ,Ammon and Moab b sent to him /b that it is written: b “For the i ish /i is not at home; he is gone on a long journey” /b (Proverbs 7:19), b and i ish /i /b is referring to b no /b one b but the Holy One, Blessed be He, as it is stated: “The Lord is an i ish /i of war” /b (Exodus 15:3). Nebuchadnezzar b sent to them /b is response: b He is in a nearby /b location, b and He will come. /b They b sent to /b Nebuchadnezzar: b “He has gone on a journey from afar” /b (Proverbs 7:19). Nebuchadnezzar b said to them: They have righteous /b among them b who will pray for mercy and bring Him /b to return.,Ammon and Moab b sent to /b Nebuchadnezzar: b “He has taken a bundle of i kesef /i with him” /b (Proverbs 7:20), b and i kesef /i /b is referring to b nothing other than the righteous, as it is stated: “So I bought her to me for fifteen pieces of i kesef /i and for a i kor /i of barley and a half- i kor /i of barley” /b (Hosea 3:2). The inference is that God acquired the congregation of Israel due to the presence of righteous people among them, and Ammon and Moab sent a message to Nebuchadnezzar that God had already taken the righteous and they no longer offered protection.,Nebuchadnezzar b sent to them: /b Perhaps b the wicked will repent /b and become righteous b and they will pray for mercy and they will bring Him /b to return. Ammon and Moab b sent to /b Nebuchadnezzar: b God already designated the time of their /b redemption, b as it is stated: “On the day of the i keseh /i , He will come home” /b (Proverbs 7:20), and b i keseh /i /b is referring to b nothing other than /b a designated b time, as it is stated: /b “Sound a i shofar /i at the New Moon, b at the i keseh /i on the day of our feast” /b (Psalms 81:4). Since there is a time designated for redemption, until then you can do as you please. Nebuchadnezzar b sent to them: It is winter /b now b and I cannot come /b and conquer Jerusalem b due to the snow and the rain. /b ,Ammon and Moab b sent to him: Come on the peaks of mountains, /b where the rain does not pool, b as it is stated: “Send the lamb to the ruler of the land from the peaks of the wilderness to the mount of the daughter of Zion” /b (Isaiah 16:1). Nebuchadnezzar b sent to them: If I come /b to Jerusalem, b I /b will b have no place to dwell /b while laying siege to the city. Ammon and Moab b sent to him: Their burial caves are superior to your palaces, /b and you can clear the caves and dwell there, b as it is written: “At that time, says the Lord, they shall remove the bones of the kings of Judea, and the bones of his princes, and the bones of the priests, and the bones of the prophets and the bones of the inhabitants of Jerusalem from their graves; and they shall spread them before the sun and the moon and all of the hosts of heaven, whom they have loved, and whom they have served, and after whom they have walked” /b (Jeremiah 8:1–2). Ultimately Nebuchadnezzar came to conquer Judea and removed the corpses to make room for his army.,§ b Rav Naḥman said to Rabbi Yitzḥak: Have you heard when the son of giants [ i bar niflei /i ] will come? /b Rabbi Yitzḥak b said to him: Who /b is b the son of giants? /b Rav Naḥman b said to him: /b He is the b Messiah. /b Rabbi Yitzḥak asked him: Do b you call the Messiah son of giants? /b Rav Naḥman b said to him: Yes, as it is written: “On that day I will establish /b |
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40. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •talmud, babylonian, appropriation of eastern roman culture Found in books: Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 218| 63b. ואמרו לאחינו שבגולה אם שומעין מוטב ואם לאו יעלו להר אחיה יבנה מזבח חנניה ינגן בכנור ויכפרו כולם ויאמרו אין להם חלק באלהי ישראל,מיד געו כל העם בבכיה ואמרו חס ושלום יש לנו חלק באלהי ישראל,וכל כך למה משום שנאמר (ישעיהו ב, ג) כי מציון תצא תורה ודבר ה' מירושלים,בשלמא הוא מטהר והם מטמאין לחומרא אלא הוא מטמא והם מטהרין היכי הוי והא תניא חכם שטמא אין חברו רשאי לטהר אסר אין חברו רשאי להתיר קסברי כי היכי דלא נגררו בתריה:,תנו רבנן כשנכנסו רבותינו לכרם ביבנה היו שם רבי יהודה ורבי יוסי ור' נחמיה ור' אליעזר בנו של רבי יוסי הגלילי פתחו כולם בכבוד אכסניא ודרשו,פתח רבי יהודה ראש המדברים בכל מקום בכבוד תורה ודרש (שמות לג, ז) ומשה יקח את האהל ונטה לו מחוץ למחנה והלא דברים קל וחומר ומה ארון ה' שלא היה מרוחק אלא שנים עשר מיל אמרה תורה (שמות לג, ז) והיה כל מבקש ה' יצא אל אהל מועד תלמידי חכמים שהולכים מעיר לעיר וממדינה למדינה ללמוד תורה על אחת כמה וכמה,(שמות לג, יא) ודבר ה' אל משה פנים אל פנים אמר ר' יצחק אמר לו הקדוש ברוך הוא למשה משה אני ואתה נסביר פנים בהלכה איכא דאמרי כך אמר לו הקדוש ברוך הוא למשה כשם שאני הסברתי לך פנים כך אתה הסבר פנים לישראל והחזר האהל למקומו,(שמות לג, יא) ושב אל המחנה וגו' אמר רבי אבהו אמר לו הקדוש ברוך הוא למשה עכשו יאמרו הרב בכעס ותלמיד בכעס ישראל מה תהא עליהם אם אתה מחזיר האהל למקומו מוטב ואם לאו יהושע בן נון תלמידך משרת תחתיך,והיינו דכתיב ושב אל המחנה אמר רבא אף על פי כן לא יצא הדבר לבטלה שנאמר (שמות לג, יא) ומשרתו יהושע בן נון נער לא ימיש מתוך האהל:,ועוד פתח ר' יהודה בכבוד תורה ודרש (דברים כז, ט) הסכת ושמע ישראל היום הזה נהיית לעם וכי אותו היום נתנה תורה לישראל והלא אותו יום סוף ארבעים שנה היה אלא ללמדך שחביבה תורה על לומדיה בכל יום ויום כיום שנתנה מהר סיני,אמר ר' תנחום בריה דר' חייא איש כפר עכו תדע שהרי אדם קורא קריאת שמע שחרית וערבית וערב אחד אינו קורא דומה כמי שלא קרא קריאת שמע מעולם,הסכת עשו כתות כתות ועסקו בתורה לפי שאין התורה נקנית אלא בחבורה כדר' יוסי ברבי חנינא דאמר ר' יוסי ברבי חנינא מאי דכתיב (ירמיהו נ, לו) חרב (על) הבדים ונואלו חרב על שונאיהם של תלמידי חכמים שיושבים בד בבד ועוסקים בתורה ולא עוד אלא שמטפשים כתיב הכא ונואלו וכתיב התם (במדבר יב, יא) אשר נואלנו ולא עוד אלא שחוטאים שנאמר ואשר חטאנו,איבעית אימא מהכא (ישעיהו יט, יג) נואלו שרי צוען,דבר אחר הסכת ושמע ישראל כתתו עצמכם על דברי תורה כדאמר ריש לקיש דאמר ריש לקיש מנין שאין דברי תורה מתקיימין אלא במי שממית עצמו עליה שנאמר (במדבר יט, יד) זאת התורה אדם כי ימות באהל,דבר אחר הסכת ושמע ישראל הס ואחר כך כתת כדרבא דאמר רבא לעולם ילמוד אדם תורה ואחר כך יהגה,אמרי דבי ר' ינאי מאי דכתיב (משלי ל, לג) כי מיץ חלב יוציא חמאה ומיץ אף יוציא דם ומיץ אפים יוציא ריב,במי אתה מוצא חמאה של תורה במי שמקיא חלב שינק משדי אמו עליה,ומיץ אף יוציא דם כל תלמיד שכועס עליו רבו פעם ראשונה ושותק זוכה להבחין בין דם טמא לדם טהור,ומיץ אפים יוציא ריב כל תלמיד שכועס עליו רבו פעם ראשונה ושניה ושותק זוכה להבחין בין דיני ממונות לדיני נפשות דתנן ר' ישמעאל אומר הרוצה שיתחכם יעסוק בדיני ממונות שאין לך מקצוע בתורה יותר מהן שהן כמעין נובע,אמר ר' שמואל בר נחמני מאי דכתיב (משלי ל, לב) אם נבלת בהתנשא ואם זמות יד לפה כל המנבל עצמו על דברי תורה סופו להתנשא ואם זמם יד לפה:,פתח ר' נחמיה בכבוד אכסניא ודרש מאי דכתיב (שמואל א טו, ו) ויאמר שאול אל הקיני לכו סורו רדו מתוך עמלקי פן אוסיפך עמו ואתה עשיתה חסד עם כל בני ישראל והלא דברים קל וחומר ומה יתרו שלא קרב את משה אלא לכבוד עצמו כך המארח תלמיד חכם בתוך ביתו ומאכילו ומשקהו ומהנהו מנכסיו על אחת כמה וכמה:,פתח ר' יוסי בכבוד אכסניא ודרש (דברים כג, ח) לא תתעב אדומי כי אחיך הוא לא תתעב מצרי כי גר היית בארצו והלא דברים קל וחומר ומה מצריים שלא קרבו את ישראל אלא לצורך עצמן שנאמר (בראשית מז, ו) ואם ידעת ויש בם אנשי חיל ושמתם שרי מקנה על אשר לי כך המארח תלמיד חכם בתוך ביתו ומאכילו ומשקהו ומהנהו מנכסיו על אחת כמה וכמה:,פתח ר' אליעזר בנו של ר' יוסי הגלילי בכבוד אכסניא ודרש (שמואל ב ו, יא) ויברך ה' את עובד אדום (הגתי) בעבור ארון האלהים והלא דברים ק"ו ומה ארון שלא אכל ושתה אלא כבד ורבץ לפניו כך המארח תלמיד חכם בתוך ביתו ומאכילו ומשקהו ומהנהו מנכסיו עאכ"ו,מאי היא ברכה שברכו אמר רב יהודה בר זבידא זו חמות וח' כלותיה שילדו ששה ששה בכרס אחד | 63b. b And /b in order to underscore this, b tell our brethren in exile: If they obey /b the Sages of Eretz Yisrael to excommunicate Ḥanina, b fine; and if /b they do b not /b obey us, it is as if they are seceding from the Jewish people. b They should climb a mountain; Aḥiya, /b one of the leaders of the Babylonian Jewish community, b will build an altar, Ḥaya, /b son of Rabbi Yehoshua’s brother, who was a Levite, b will play the lute, and all will /b proclaim b heresy and say that they have no portion in the God of Israel. /b ,This message had a profound impact on the people, and b immediately the entire nation burst into tears, saying: God forbid. We do have a portion in the God of Israel. /b They reconsidered their plans to establish Babylonia as the center of the Jewish people.,The Gemara asks: b Why /b did the Sages of Eretz Yisrael go b to that extent /b to stop Ḥanina? The Gemara answers: b Because it is stated: “For out of Zion shall go forth the Torah, and the word of the Lord from Jerusalem” /b (Isaiah 2:3).,The Gemara considers the details of this event: b Granted, /b Ḥanina would rule an item b pure and /b the Sages from Eretz Yisrael would rule it b impure; /b they ruled b stringently. But /b in a case where b he /b ruled an item b impure and they /b ruled it b pure, what are /b the circumstances? How could they rule pure that which he ruled impure? b Was it not taught /b in a i baraita /i : b If a Sage /b ruled an item b impure, his colleague is not permitted /b to rule it b pure; /b if he b prohibited /b it, b his colleague may not permit /b it? The Gemara explains: b They held /b that they must do so in this case, b so that people would not be drawn after him; /b due to the exigencies of the time they overturned his rulings., b The Sages taught: When our Rabbis, /b the Sages of the Mishna, b entered the vineyard, /b the academy, b in Yavne, Rabbi Yehuda, Rabbi Yosei, Rabbi Neḥemya, and Rabbi Eliezer, son of Rabbi Yosei HaGelili, were there /b presiding over the Sages. b They all began /b to speak b in honor of /b their b hosts, /b the local population hosting them and their students as guests, b and they taught. /b , b Rabbi Yehuda, head of the speakers in every place, opened /b his speech b in honor of Torah, and taught: /b It is stated: b “Now Moses used to take the tent and pitch it outside the camp, /b far off from the camp; and he called it the Tent of Meeting. And it came to pass, that every seeker of God went out unto the Tent of Meeting, which was outside the camp” (Exodus 33:7). He said: b Isn’t this an i a fortiori /i inference? Just as the Torah says /b of b the ark of God, which was only twelve i mil /i from the camp: “Every seeker of God went out unto the Tent of Meeting”; all the more so /b should b Torah scholars, /b who wander great distances and b go from city to city and country to country to study Torah, /b be called seekers of God.,The Gemara continues: It is stated: b “And the Lord spoke unto Moses, face to face” /b (Exodus 33:11). b Rabbi Yitzḥak said: The Holy One, Blessed be He, said to Moses: Moses, you and I will show cheerful faces in /b the study of b i halakha /i /b to those who come to study. b Some say /b that b the Holy One, Blessed be He, told Moses: Just as I showed you a cheerful face, so too you will show Israel a cheerful face and restore the tent to its place /b in the camp.,It is said: b “And he would return into the camp; /b but his minister, Joshua bin-Nun, a young man, departed not out of the Tent” (Exodus 33:11). b Rabbi Abbahu said: The Holy One, Blessed be He, told Moses: Now, /b they will say: b The Master, /b God, b is angry and /b the b student, /b Moses, is also b angry, and what will happen to Israel? /b Rather, you must restore the tent to its place among the people. b If you restore the tent to its place, fine; and if not, Joshua bin-Nun, your student, /b will b serve /b as Israel’s leader b in your place. /b , b And that is what is written: “And he would return into the camp; /b but his minister, Joshua bin-Nun, a young man, departed not out of the Tent.” b Rava said: Nevertheless, /b though Moses obeyed and restored the tent, b the statement /b written with regard to the role of Joshua b was not uttered for naught. /b Joshua bin-Nun remained as deputy to Moses, and ultimately served in his place, as it is stated: b “But his minister, Joshua bin-Nun, a young man, departed not out of the Tent.” /b , b And Rabbi Yehuda again began /b to speak b in honor of Torah and taught: /b When Moses took leave of Israel on his last day in this world, he said: b “Keep silence [ i hasket /i ] and hear, Israel; this day you have become a people /b unto the Lord your God” (Deuteronomy 27:9). This is surprising: b Was the Torah given to Israel on that day? Wasn’t that day at the end of forty years /b since the Torah was given? b Rather, /b it comes b to teach that each and every day the Torah is as dear to those who study it, as /b it was b on the day it was given from Mount Sinai. /b , b Rabbi Tanḥum, son of Rabbi Ḥiyya, of the village of Akko, said: Know /b that the Torah is indeed beloved, b as one who recites i Shema /i , morning and evening, /b for his entire life, and b does not recite it one evening, it is as if he never recited i Shema /i . /b He cannot compensate for what he missed.,The Gemara interprets the word b i hasket /i /b in this verse homiletically, as an acronym of the words i as /i , make, and i kat /i , group. b Form [ i asu /i ] many groups [ i kitot /i ] and study Torah, for the Torah is only acquired /b through study b in a group. /b This is b in accordance with /b the opinion of b Rabbi Yosei, son of Rabbi Ḥanina; as Rabbi Yosei, son of Rabbi Ḥanina, said: What is /b the meaning of b that which is written: “A sword is upon the boasters [ i habaddim /i ], and they shall become fools [ i noalu /i ]” /b (Jeremiah 50:36)? This verse can be interpreted homiletically: b A sword upon the enemies of Torah scholars, /b a euphemism for the Torah scholars themselves, b who sit alone [ i bad bevad /i ] and study Torah. And furthermore, /b those who study alone b grow foolish, as it is written here, i noalu /i , and elsewhere it is written /b that after Miriam was afflicted with leprosy, Aaron told Moses: b “For that we have done foolishly [ i noalnu /i ]” /b (Numbers 12:11). b And furthermore, they sin /b due to that ignorance, b as /b at the end of that same verse b it is stated: /b “For that we have done foolishly, b and for that we have sinned.” /b , b If you wish, say /b instead that it is derived b from here: “The princes of Tzoan are become fools [ i noalu /i ]” /b (Isaiah 19:13).,The Gemara offers b an alternative /b explanation of this verse: b “Keep silence [ i hasket /i ] and hear, Israel”; break [ i kattetu /i ] yourselves over words of the Torah. /b This is b in accordance with /b the opinion of b Reish Lakish, as Reish Lakish said: From where /b is it derived b that matters of Torah are only retained by one who kills himself over it? As it is stated: “This is the Torah: When one dies in a tent” /b (Numbers 19:14); true Torah study demands the total devotion of one who is willing to dedicate his life in the tent of Torah.,The Gemara offers yet another b alternative explanation /b of this verse: b “Keep silence [ i hasket /i ] and hear, Israel”; /b first b be silent [ i has /i ] /b and listen and b then /b study intensively in order to b analyze [ i kattet /i ] /b and clarify the details. This is b in accordance with /b the opinion of b Rava, as Rava said: One must always study Torah /b and gain expertise in it, b and /b only b then analyze /b and delve into it., b In the school of Rabbi Yannai they said: What is /b the meaning of b that which is written: “For the churning of milk brings forth curd, and the wringing of the nose [ i af /i ] brings forth blood, so the forcing of wrath [ i appayim /i ] brings forth strife” /b (Proverbs 30:33)?,With regard to the beginning of the verse: For the churning of milk brings forth curd; b in whom do you find the cream of Torah? With one who spits out the milk that he nursed from his mother’s breasts over it; /b one who struggles with all his might to study Torah.,With regard to: b And the wringing of the nose brings forth blood, any student whose rabbi is angry [ i af /i ] with him the first time and he is silent /b and does not react, b will merit /b to be able b to distinguish between blood that is ritually impure and blood that is ritually pure. /b ,As for: b And the forcing of wrath [ i appayim /i ] brings forth strife; any student whose rabbi is angry with him for the first and second times, /b i appayim /i being the plural of i af /i , b and he is silent, merits to distinguish between monetary cases, /b strife, b and capital cases, /b as that is the highest level of learning. b As we learned /b in a mishna: b Rabbi Yishmael says: One who seeks to become wise should engage in monetary laws, as there is no greater discipline in Torah, as they are like a flowing well /b in which innovations constantly spring forth.,Similarly, b Rabbi Shmuel bar Naḥmani said: What is /b the meaning of b that which is written: “If you have done foolishly in lifting up yourself, or if you have planned devices [ i zamota /i ], lay your hand over your mouth” /b (Proverbs 30:32)? b Anyone who abases himself over matters of Torah, /b asking questions despite the shame he feels for his ignorance, b will ultimately be exalted. And if he muzzles [ i zamam /i ] himself /b due to embarrassment, he will end up with his b hand over /b his b mouth, /b unable to answer.,The Gemara returns to the homilies offered by the Sages in the vineyard of Yavne. b Rabbi Neḥemya began /b to speak b in honor of the hosts and taught: What is /b the meaning of b that which is written: “And Saul said unto the Kenites: Go, depart, get you down from among the Amalekites lest I destroy you with them, for you showed kindness to all the Children of Israel when they came up out of Egypt” /b (I Samuel 15:6)? b Isn’t this an i a fortiori /i inference: Just as Jethro, /b the forbearer of the Kenite tribe, who b only befriended Moses for his own honor, /b is treated b in this way /b and rewarded that his merit would protect his descendants; b all the more so /b should b one who hosts a Torah scholar in his home, providing him with food and drink and availing him of his possessions, /b be rewarded with that protection., b Rabbi Yosei began /b to speak b in honor of the hosts, and taught: /b It is said: b “You shall not abhor an Edomite, for he is your brother; you shall not abhor an Egyptian, because you were a stranger in his land” /b (Deuteronomy 23:8). b Isn’t this an i a fortiori /i inference: Just as the Egyptians, who only befriended Israel, /b even when they hosted them, b for their own benefit, /b as Pharaoh said to Joseph, b as it is stated: “And if you know any able men among them, then make them rulers over my cattle” /b (Genesis 47:6), are treated b this way, all the more so /b should b one who hosts a Torah scholar in his home, providing him with food and drink and availing him of his possessions /b without concern for personal gain, be treated this way., b Rabbi Eliezer, son of Rabbi Yosei HaGelili, began /b to speak b in honor of the hosts, and taught: /b It is stated: b “The Lord has blessed the house of Oved-edom…because of the ark of God” /b (II Samuel 6:12). b Isn’t this an i a fortiori /i inference: Just as in reward for honoring the ark, which neither ate nor drank, but before which /b Oved-edom simply b swept and sprinkled /b water to settle the dust, he was treated b this way /b and merited a blessing, b all the more so /b should b one who hosts a Torah scholar in his home, providing him with food and drink and availing him of his possessions /b without concern for his personal gain, be rewarded with such a blessing.,The Gemara asks: b What is /b that b blessing with which /b Oved-edom b was blessed? Rav Yehuda bar Zevida said: This is Ḥamot and her eight daughters-in-law, each of whom bore six in a single womb, /b |
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41. Babylonian Talmud, Pesahim, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •talmud, babylonian, appropriation of eastern roman culture Found in books: Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 197| 2b. הא מדקאמר ובלילה יהי כגנב אלמא אור יממא הוא התם הכי קאמר אי פשיטא לך מילתא כנהורא דאנפשות קאתי רוצח הוא וניתן להצילו בנפשו ואי מספקא לך מילתא כליליא יהי בעיניך כגנב ולא ניתן להצילו בנפשו,מיתיבי (איוב ג, ט) יחשכו כוכבי נשפו יקו לאור ואין ואל יראה בעפעפי שחר מדקאמר יקו לאור ואין אלמא אור יממא הוא התם מילט הוא דקא לייט ליה איוב למזליה אמר יהא רעוא דליצפיה הך גברא לנהורא ולא לישכחיה,מיתיבי (תהלים קלט, יא) ואומר אך חשך ישופני ולילה אור בעדני אלמא אור יממא הוא התם הכי קאמר דוד אני אמרתי אך חשך ישופני לעוה"ב שהוא דומה ליום עכשיו העולם הזה שהוא דומה ללילה אור בעדני,מיתיבי ר' יהודה אומר בודקין אור (לארבעה) עשר ובארבעה עשר שחרית ובשעת הביעור מדקאמר רבי יהודה בודקין אור ארבעה עשר ובארבעה עשר שחרית אלמא אור אורתא הוא ש"מ,מיתיבי מאימתי ארבעה עשר אסור בעשיית מלאכה ר' אליעזר בן יעקב אומר משעת האור רבי יהודה אומר משעת הנץ החמה,אמר ליה ר"א בן יעקב לרבי יהודה וכי היכן מצינו יום שמקצתו אסור בעשיית מלאכה ומקצתו מותר בעשיית מלאכה אמר ליה הוא עצמו יוכיח שמקצתו מותר באכילת חמץ ומקצתו אסור באכילת חמץ,מדקאמר רבי יהודה משעת הנץ החמה אלמא אור דקאמר ר"א בן יעקב אורתא הוא לא מאי אור עמוד השחר,אי הכי דקאמר ליה היכן מצינו יום שמקצתו מותר בעשיית מלאכה ומקצתו אסור בעשיית מלאכה נימא איהו לנפשיה הא איכא לילה דקא שרי ר"א בן יעקב,ה"ק בשלמא לדידי אשכחנא דקא פלגי רבנן בין יממא לליליא (דתנן) גבי תענית צבור עד מתי אוכל ושותה עד שיעלה עמוד השחר דברי ר' אליעזר בן יעקב ר' שמעון אומר עד קרות הגבר אלא לדידך היכא אשכחנא יממא גופיה דפלגי ביה רבנן,אמר ליה הוא עצמו יוכיח שמקצתו מותר באכילת חמץ ומקצתו אסור באכילת חמץ שפיר קאמר ליה ר' יהודה לר"א הכי קאמר ליה רבי אליעזר אמינא לך אנא מלאכה דרבנן ואת אמרת לי חמץ דאורייתא דעד הכא אסר רחמנא ועד הכא שרא רחמנא,ואידך שעות דרבנן,ואידך הרחקה הוא דעבוד רבנן לדאורייתא,מיתיבי אין משיאין משואות אלא על החדש שנראה בזמנו לקדשו ואימתי משיאין משואות לאור עבורו אלמא אור אורתא הוא ש"מ,מיתיבי היה עומד כל הלילה ומקריב על המזבח לאורה טעון קידוש ידים ורגלים דברי רבי אורה שאני:,מיתיבי מר זוטרא | 2b. b From /b the fact b that /b the end of the verse b states: “And in the night he is as a thief,” apparently /b the word b i or /i /b at the beginning of the verse b is /b a reference to b day, /b as the verse contrasts between night and i or /i . The Gemara rejects this contention. b There, this is /b what the verse b is saying: If /b the b matter is as clear to you as light, that /b the thief has b come /b into the house prepared to take b a life, /b he b is a murderer; and /b the owner of the house b may save himself by /b taking the b life /b of the intruder. In that case, one may protect himself from a thief who breaks into his house, even by killing the intruder if necessary. b And if the matter is as unclear to you as the night, he should be /b nothing more b than a thief in your eyes /b and not a murderer; and therefore b one may not save himself by /b taking the b life /b of the thief. This verse is not referring to actual day and night; rather, it uses these terms as metaphors for certainty and uncertainty.,The Gemara b raises an objection /b to the opinion that i or /i means evening: b “Let the stars of the twilight be dark; let it look for i or /i but have none; neither let it see the eyelids of the morning” /b (Job 3:9). b From /b the fact b that /b the verse b states: “Let it look for i or /i but have none,” apparently i or /i is day. /b The Gemara rejects this contention. Actually, it is possible that i or /i , in this context, means light in general, not specifically day. b There, Job is cursing his fortune. He said: Let it be /b His b will that this man, /b referring to himself, b will seek light and not find it. /b ,The Gemara b raises an objection: “And I say, yet the darkness shall envelop me, and the i or /i about me shall be night” /b (Psalms 139:11). b Apparently, i or /i is day. /b The Gemara rejects this proof. b This is /b what b David is saying there: I said /b after I sinned that b darkness shall envelop me in the World-to-Come, which is like day. Now /b that I know that I have been forgiven, even b this world, which is like darkness, /b is b light for me. /b That being the case, it cannot be derived from here that the word i or /i describes the day.,The Gemara b raises an objection /b from a mishna. b Rabbi Yehuda says: One searches /b on b i or /i of the fourteenth /b of Nisan, b on the fourteenth /b in the b morning, and at the time of /b the b removal /b of leavened bread. The Gemara infers from Rabbi Yehuda’s teaching: b From /b the fact b that Rabbi Yehuda says /b that b one searches /b on b i or /i of the fourteenth and on the fourteenth /b in the b morning, apparently i or /i is /b the b evening. /b In the order of Rabbi Yehuda’s list, i or /i of the fourteenth precedes the morning of the fourteenth. Therefore, i or /i must be referring to the evening. The Gemara concludes: Indeed, b learn from it /b that this is the case.,The Gemara b raises an objection /b from a different source: b From when /b on b the fourteenth /b of Nisan b is /b it b prohibited to perform labor, /b for those who are accustomed not to work on Passover eve? b Rabbi Eliezer ben Ya’akov says: From the time of i or /i . Rabbi Yehuda says: From sunrise. /b , b Rabbi Eliezer ben Ya’akov said to Rabbi Yehuda: And where have we found /b precedent for b a day, /b in b part of which the performance of labor /b is b prohibited, and /b in another b part of which the performance of labor /b is b permitted? /b If, as you claim, the prohibition against performing labor takes effect only from sunrise, whereas the fourteenth of Nisan begins with the emergence of stars the previous evening, it is permitted to perform labor during the first part of the fourteenth, while during the second part of the same day labor is prohibited. b He said to him: /b The fourteenth day b itself /b can b prove /b to be a precedent, b as /b in b part of it, /b from the beginning until the sixth hour of the day, b the eating of leavened bread /b is b permitted, and /b during another b part of it the eating of leavened bread /b is b prohibited. /b ,With regard to the matter under discussion, the Gemara infers: b From /b the fact b that Rabbi Yehuda says /b that it is prohibited to perform labor b from sunrise, apparently /b the word b i or /i that Rabbi Eliezer ben Ya’akov is saying, is /b referring to the b evening. /b This is an additional proof that i or /i means night. The Gemara rejects this contention: b No, /b this is not a proof. b What is /b meant by b i or /i ? /b It means b dawn. /b The dispute of the i tanna’im /i is not whether the prohibition of labor begins at night or in the morning. Rather, they disagree as to whether labor is prohibited from dawn or only from sunrise.,The Gemara challenges this assumption: b If so, /b consider that b which /b Rabbi Eliezer ben Ya’akov b said to /b Rabbi Yehuda: b Where have we found /b precedent for b a day, /b in b part of which the performance of labor /b is b prohibited, and /b in another b part of which the performance of labor /b is b permitted? Let him say to himself: Isn’t there /b the b night, /b during b which /b even b Rabbi Eliezer ben Ya’akov /b himself b permits /b performance of labor at night? He certainly would not raise a difficulty against the opinion of Rabbi Yehuda, which is equally difficult according to his own opinion.,The Gemara rejects this contention. b This is /b what Rabbi Eliezer ben Ya’akov b is saying: Granted, /b according b to my /b opinion, b I find /b situations in b which the Sages distinguished between /b the b day and /b the preceding b night, as we learned /b in a mishna b with regard to /b a lenient b communal fast: Until when /b may b one eat and drink /b before the fast? It is permitted to eat and drink b until dawn; /b this is b the statement of Rabbi Eliezer ben Ya’akov. Rabbi Shimon says: /b One may eat b until the call of the rooster, /b which precedes dawn. In that case, the Sages distinguished between day and night. b However, according to your /b opinion, b where do we find /b a i halakha /i with regard to which b the Sages divided the day itself? /b ,Rabbi Yehuda b said to /b Rabbi Eliezer ben Ya’akov: The day of the fourteenth b itself can prove /b my opinion, b as /b during b part of it, the eating of leavened bread /b is b permitted, and /b during b part of it the eating of leavened bread /b is b prohibited. /b The Gemara comments: b Rabbi Yehuda has spoken well to Rabbi Eliezer; /b how can Rabbi Eliezer ben Ya’akov counter this contention? The Gemara answers that b this is /b what b Rabbi Eliezer is saying to him /b in response: b I said to you /b the prohibition of b labor, /b which is b by rabbinic law, and you said to me /b the prohibition of b leavened bread, which is by Torah law. /b With regard to a Torah prohibition, it is possible b that until this /b point, b God prohibited /b doing so, b and until that /b point, b God permitted /b doing so, as the i halakha /i is determined by a Torah decree. On the other hand, rabbinic prohibitions are enacted within clearly defined categories; in this case, an entire day.,The Gemara asks: b And /b what is the response of b the other /b Sage, Rabbi Yehuda, to this contention? The Gemara answers: Rabbi Yehuda notes that the b hours /b when the prohibition of leaven is in effect on the morning of the fourteenth are determined b by rabbinic law. /b Despite the fact it is prohibited by Torah law to eat leaven from midday, the distinction within the morning hours between the time when one may consume leaven and the time when one may derive benefit from leaven but not consume it is determined by the Sages. Apparently, the Sages institute ordices that apply to part of a day.,The Gemara asks: b And /b how can b the other /b Sage, Rabbi Eliezer ben Ya’akov, respond to this claim? The Gemara answers: Rabbi Eliezer ben Ya’akov would say that in this case b the Sages established a preventive measure for a Torah law, /b and decrees of this type are at times in effect for only part of the day. By contrast, when the Sages instituted independent ordices, they invariably did so for the entire day. In any case, this source does not conclusively prove that i or /i means evening.,The Gemara b raises an objection: /b The court messengers b kindle torches /b on the mountaintops as a signal that the court has sanctified and established a new month b only for a month that appeared at its /b proper b time, /b on the thirtieth day of the previous month, b to sanctify it /b on that day. b And when do /b the messengers b kindle /b these b torches? /b They light them on b i or /i of its additional /b day, at the end of the thirtieth day from the beginning of the previous month, leading into the evening of the thirty-first day. The thirtieth day is called the additional day because it is sometimes appended to the previous month, which would otherwise consist of twenty-nine days. b Apparently, i or /i is /b the b evening, /b as the court messengers would certainly not light the bonfires by day. The Gemara concludes: Indeed, b learn from it /b that this is the case.,The Gemara b raises an objection: /b If a priest b was standing all night and sacrificing /b the limbs of offerings b on the altar, in the i ora /i /b he is b required /b to b sanctify his hands and feet /b again, by washing them in water from the basin; this is b the statement of Rabbi /b Yehuda HaNasi. Since a new day has begun, the priest must wash his hands and feet from the basin, a prerequisite for each day’s service. With regard to the issue under discussion, apparently i or /i means day. The Gemara rejects this contention: This is not a conclusive proof, as b i ora /i is different, /b and indeed it is referring to the day. However, the word i or /i may yet refer to the evening., b Mar Zutra raises an objection /b |
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42. Babylonian Talmud, Qiddushin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •talmud, babylonian, appropriation of eastern roman culture Found in books: Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 9| 81b. תיב שפיר אמר ליה הבו לי כסא יהבו ליה כסא אכמר שדא ביה כיחו נחרו ביה שקא ומית שמעו דהוו קאמרי פלימו קטל גברא פלימו קטל גברא ערק וטשא נפשיה בבית הכסא אזיל בתריה נפל קמיה כי דחזייה דהוה מצטער גלי ליה נפשיה אמר ליה מאי טעמא אמרת הכי ואלא היכי אימא אמר ליה לימא מר רחמנא נגער ביה בשטן,רבי חייא בר אשי הוה רגיל כל עידן דהוה נפל לאפיה הוה אמר הרחמן יצילנו מיצר הרע יומא חד שמעתינהו דביתהו אמרה מכדי הא כמה שני דפריש ליה מינאי מאי טעמא קאמר הכי,יומא חדא הוה קא גריס בגינתיה קשטה נפשה חלפה ותנייה קמיה אמר לה מאן את אמרה אנא חרותא דהדרי מיומא תבעה אמרה ליה אייתי ניהליה להך רומנא דריש צוציתא שוור אזל אתייה ניהלה,כי אתא לביתיה הוה קא שגרא דביתהו תנורא סליק וקא יתיב בגויה אמרה ליה מאי האי אמר לה הכי והכי הוה מעשה אמרה ליה אנא הואי לא אשגח בה עד דיהבה ליה סימני אמר לה אנא מיהא לאיסורא איכווני כל ימיו של אותו צדיק היה מתענה עד שמת באותה מיתה,דתניא (במדבר ל, יג) אישה הפרם וה' יסלח לה במה הכתוב מדבר באשה שנדרה בנזיר ושמע בעלה והפר לה והיא לא ידעה שהפר לה בעלה והיתה שותה יין ומטמאה למתים,רבי עקיבא כי הוה מטי להאי פסוקא הוה בכי אמר ומה מי שנתכוין לאכול בשר חזיר ועלה בידו בשר טלה אמרה תורה צריכה כפרה וסליחה מי שנתכוין לאכול בשר חזיר ועלה בידו בשר חזיר על אחת כמה וכמה,כיוצא בדבר אתה אומר (ויקרא ה, יז) ולא ידע ואשם ונשא עונו כשהיה רבי עקיבא מגיע לפסוק זה היה בוכה ומה מי שנתכוין לאכול שומן ועלה בידו חלב אמרה תורה ולא ידע ואשם ונשא עונו מי שנתכוין לאכול חלב ועלה בידו חלב על אחת כמה וכמה איסי בן יהודה אומר ולא ידע ואשם ונשא עונו על דבר זה ידוו כל הדווים,מתייחד אדם עם אמו אמר רב יהודה אמר רב אסי מתייחד אדם עם אחותו ודר עם אמו ועם בתו כי אמרה קמיה דשמואל אמר אסור להתייחד עם כל עריות שבתורה ואפילו עם בהמה,תנן מתייחד אדם עם אמו ועם בתו וישן עמהם בקירוב בשר ותיובתא דשמואל אמר לך שמואל וליטעמיך הא דתניא אחותו וחמותו ושאר כל עריות שבתורה אין מתייחד עמהם אלא בעדים בעדים אין שלא בעדים לא,אלא תנאי היא דתניא אמר רבי מאיר הזהרו בי מפני בתי אמר רבי טרפון הזהרו בי מפני כלתי ליגלג עליו אותו תלמיד אמר רבי אבהו משום רבי חנינא בן גמליאל לא היו ימים מועטים עד שנכשל אותו תלמיד בחמותו,אפילו עם בהמה אביי מכלליה מכולה דברא רב ששת מעבר ליה מצרא רב חנן מנהרדעא איקלע לרב כהנא לפום נהרא חזייה דיתיב וקא גרס וקיימא בהמה קמיה אמר ליה לא סבר לה מר אפילו עם בהמה אמר ליה לאו אדעתאי,אמר רבא מתייחד אדם עם שתי יבמות ועם שתי צרות עם אשה וחמותה עם אשה ובת בעלה עם אשה ותינוקת שיודעת טעם ביאה ואין מוסרת עצמה לביאה,הגדילו זה ישן בכסותו וכו' וכמה אמר רב אדא בר רב עזא אמר רב אסי תינוקת בת תשע שנים ויום אחד תינוק בן שתים עשרה שנה ויום אחד איכא דאמרי תינוקת בת שתים עשרה שנה ויום אחד תינוק בן שלש עשרה ויום אחד וזה וזה כדי שיהיו (יחזקאל טז, ז) שדים נכונו ושערך צמח,אמר רפרם בר פפא א"ר חסדא לא שנו אלא שאינה בושה לעמוד לפניו ערום אבל בושה לעמוד לפניו ערום אסור מאי טעמא יצר אלבשה,רב אחא בר אבא איקלע לבי רב חסדא חתניה שקליה לבת ברתיה אותבוה בכנפיה אמר ליה לא סבר לה מר דמקדשא אמר ליה עברת לך אדרב דאמר רב יהודה אמר רב ואיתימא רבי אלעזר אסור לאדם שיקדש את בתו כשהיא קטנה עד שתגדיל ותאמר בפלוני אני רוצה מר נמי עבר ליה אדשמואל דאמר שמואל אין משתמשים באשה אמר ליה אנא כאידך דשמואל סבירא לי דאמר שמואל | 81b. b Sit properly /b and do not act in a revolting manner. Satan then b said to him: Give me a cup. They gave him a cup. He coughed up his phlegm and spat it into /b the cup. b They berated him /b for acting this way, at which point Satan pretended to b sink /b down b and die. They heard /b people around them b saying: Peleimu killed a man! Peleimu killed a man! /b Peleimu b fled and hid himself in the bathroom. /b Satan b followed him /b and b fell before him. Upon seeing that /b Peleimu b was suffering, he revealed himself to him. /b Satan b said to him: What is the reason that you spoke this way, /b provoking me by saying: An arrow in the eye of Satan? He replied: b But what then should I say? /b Satan b said to him: Let the Master, /b i.e., Peleimu, b say: /b Let b the Merciful One rebuke the Satan. /b ,The Gemara relates: b Rabbi Ḥiyya bar Ashi was accustomed to say, whenever he would fall on his face /b in prayer: b May the Merciful One save us from the evil inclination. One day his wife heard him /b saying this prayer. b She said: After all, it has been several years since he has withdrawn from /b engaging in intercourse with b me /b due to his advanced years. b What is the reason that he says this /b prayer, as there is no concern that he will engage in sinful sexual behavior?, b One day, /b while b he was studying in his garden, she adorned herself and repeatedly walked past him. He said: Who are you? She said: I am Ḥaruta, /b a well-known prostitute, b returning from my day /b at work. b He propositioned her. She said to him: Give me that pomegranate from the top of the tree /b as payment. b He leapt up, went, /b and b brought it to her, /b and they engaged in intercourse., b When he came home, his wife was lighting /b a fire in the b oven. He went and sat inside it. She said to him: What is this? He said to her: Such and such an incident /b occurred; he told her that he engaged in intercourse with a prostitute. b She said to him: It was I. He paid no attention to her, /b thinking she was merely trying to comfort him, b until she gave him signs /b that it was indeed she. b He said to her: I, in any event, intended to transgress. /b The Gemara relates: b All the days of that righteous man he would fast /b for the transgression he intended to commit, b until he died by that death /b in his misery.,The Gemara explains the source that one who intended to transgress is punished even though he did not actually sin. b As it is taught /b in a i baraita /i concerning a husband who nullified the vow of his wife: b “Her husband has made them null; and the Lord will forgive her” /b (Numbers 30:13). b With regard to what /b case b is the verse speaking? /b Why would the woman require forgiveness if her husband has nullified her vow? It is referring b to a woman who vowed /b to b be a nazirite, and her husband heard and nullified her /b vow. b And she did not know that her husband had nullified her /b vow, b and she drank wine and contracted impurity from a corpse, /b violating her presumed vow.,The Gemara relates: b When Rabbi Akiva came to this verse he would cry. He said: And if /b with regard to b one who intended to eat pork, and /b kosher b lamb came up in his hand, /b like this woman who intended to violate her vow but in fact did not, b the Torah /b nevertheless b says: She requires atonement and forgiveness, all the more so /b does b one who intended to eat pork and pork came up in his hand /b require atonement and forgiveness., b In a similar manner, you /b can b say /b that the same lesson can be derived from the verse: b “Though he know it not, yet is he guilty, and shall bear his iniquity” /b (Leviticus 5:17). b When Rabbi Akiva came to this verse he would cry. /b He said: b And if /b with regard to b one who intended to eat /b permitted b fat, and /b forbidden b fat /b mistakenly b came up in his hand, the Torah states: “Though he know it not, yet is he guilty, and shall bear his iniquity,” all the more so /b is this true for b one who intended to eat /b forbidden b fat and /b forbidden b fat came up in his hand. Isi ben Yehuda says /b with regard to the verse b “Though he know it not, yet is he guilty, and shall bear his iniquity”: With regard to this matter all sufferers shall grieve, /b since the verse teaches that one is punished even for sinning unawares.,§ The mishna teaches that b a man may be secluded with his mother. Rav Yehuda says /b that b Rav Asi says: A man may be secluded with his sister, and live with his mother or with his daughter /b in a permanent arrangement, without concern. b When he said this before Shmuel, /b the latter b said: It is prohibited to be secluded with all those with whom relations are forbidden by the Torah, and even with an animal, /b as it is prohibited to engage in intercourse with an animal as well., b We learned /b in the mishna: b A man may be secluded with his mother, and with his daughter, and sleep alongside them with bodily contact, and /b this appears to be b a conclusive refutation of /b the statement of b Shmuel. /b The Gemara answers: b Shmuel /b could have b said to you: And according to your reasoning, /b how should one explain b that which is taught /b in a i baraita /i : With regard to b his sister, and his mother-in-law, and all those with whom relations are forbidden, /b including his mother and daughter, b one may be secluded with them only /b in the presence b of witnesses, /b from which it can be inferred: In the presence b of witnesses, yes; without /b the presence b of witnesses, no. /b This i baraita /i supports the opinion of Shmuel that one may not be secluded with his mother or sister., b Rather, /b it b is /b a dispute between b i tanna’im /i /b as to whether one may be secluded with his mother or sister. b As it is taught /b in a i baraita /i : b Rabbi Meir said: Be careful with me because of my daughter, /b i.e., make sure I am not left secluded with her. Similarly, b Rabbi Tarfon said: Be careful with me because of my daughter-in-law. A certain student mocked him /b for being wary of the possibility of sinning with his daughter-in-law. b Rabbi Abbahu said in the name of Rabbi Ḥanina ben Gamliel: Not many days passed until that student stumbled /b into sin b with his mother-in-law. /b ,The Gemara stated that according to Shmuel it is prohibited for one to be alone b even with an animal. /b The Gemara relates: b Abaye removed /b the animals b from the entire field /b he was in. b Rav Sheshet transferred /b the animals to the other side b of the fence. Rav Ḥa from Neharde’a happened /b to come b to Rav Kahana in Pum Nahara. He saw that /b he b was sitting and studying, and an animal was standing before him. /b Rav Ḥa b said to him: Doesn’t the Master hold /b that one may not be secluded b even with an animal? /b Rav Kahana b said to him: It /b did b not /b enter b my mind /b that an animal was before me., b Rava says: A man may be secluded with two sisters-in-law and with two rival wives, /b i.e., two women who share a husband; b with a woman and her mother-in-law; /b and b with a woman and her husband’s daughter. /b Since these women typically dislike each other, each fears that the other will publicize her sins, and they will be careful not to transgress. Similarly, a man may be secluded b with a woman and a girl who knows the meaning of sexual intercourse, /b i.e., one who is old enough to understand the nature of intercourse, b but /b is still young enough that b she does not submit herself to intercourse, /b since she does not yet desire it. In such a situation, the woman is concerned that the child will reveal her behavior.,§ The mishna teaches that b when /b one’s children b have grown up, this one sleeps in his garment /b and that one sleeps in her garment, but they may share a bed. The Gemara asks: b And how /b old must a child be to be considered grown up for the purposes of this i halakha /i ? b Rav Adda bar Rav Azza says /b that b Rav Asi says: A girl /b must reach the b age /b of b nine years and one day; a boy /b must reach the b age /b of b twelve years and one day. There are /b those b who say: A girl /b must reach the b age /b of b twelve years and one day; a boy /b must reach the b age /b of b thirteen /b years b and one day. And /b according to b this and that, /b according to both opinions, the girl is considered a child b until /b she has reached the stage of: b “Your breasts were fashioned, and your hair was grown” /b (Ezekiel 16:7), meaning the onset of puberty., b Rafram bar Pappa says /b that b Rav Ḥisda says: They taught /b that a man may sleep in close proximity to his minor daughter b only if she is not ashamed to stand naked before him, but /b if she is b ashamed to stand naked before him, it is prohibited /b for him to sleep close to her, regardless of her age. b What is the reason? /b It is that the b inclination has a hold upon her, /b as otherwise she would not be ashamed.,The Gemara relates: b Rav Aḥa bar Abba arrived at the house of Rav Ḥisda, his son-in-law. He took his daughter’s daughter and placed her on his lap. /b Rav Ḥisda b said to him: Doesn’t the Master think that she /b might already be b betrothed? /b Rav Aḥa b said to him: /b If that is true, b you have transgressed /b the ruling b of Rav, as Rav Yehuda says /b that b Rav says, and some say /b it was said by b Rabbi Elazar: It is prohibited for a man to betroth his daughter when she is a minor, until she grows up and says: I want /b to marry b so-and-so, /b as otherwise she might reject the designated husband and ultimately sin by committing adultery. Rav Ḥisda replied: b The Master has likewise transgressed /b the words b of Shmuel. As Shmuel says: One may not make use of a woman, /b so how can you hold her on your lap? b He said to him: I hold in accordance with another /b statement b of Shmuel, as Shmuel says: /b |
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43. Babylonian Talmud, Kiddushin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •talmud, babylonian, appropriation of eastern roman culture Found in books: Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 9 | 81b. b Sit properly /b and do not act in a revolting manner. Satan then b said to him: Give me a cup. They gave him a cup. He coughed up his phlegm and spat it into /b the cup. b They berated him /b for acting this way, at which point Satan pretended to b sink /b down b and die. They heard /b people around them b saying: Peleimu killed a man! Peleimu killed a man! /b Peleimu b fled and hid himself in the bathroom. /b Satan b followed him /b and b fell before him. Upon seeing that /b Peleimu b was suffering, he revealed himself to him. /b Satan b said to him: What is the reason that you spoke this way, /b provoking me by saying: An arrow in the eye of Satan? He replied: b But what then should I say? /b Satan b said to him: Let the Master, /b i.e., Peleimu, b say: /b Let b the Merciful One rebuke the Satan. /b ,The Gemara relates: b Rabbi Ḥiyya bar Ashi was accustomed to say, whenever he would fall on his face /b in prayer: b May the Merciful One save us from the evil inclination. One day his wife heard him /b saying this prayer. b She said: After all, it has been several years since he has withdrawn from /b engaging in intercourse with b me /b due to his advanced years. b What is the reason that he says this /b prayer, as there is no concern that he will engage in sinful sexual behavior?, b One day, /b while b he was studying in his garden, she adorned herself and repeatedly walked past him. He said: Who are you? She said: I am Ḥaruta, /b a well-known prostitute, b returning from my day /b at work. b He propositioned her. She said to him: Give me that pomegranate from the top of the tree /b as payment. b He leapt up, went, /b and b brought it to her, /b and they engaged in intercourse., b When he came home, his wife was lighting /b a fire in the b oven. He went and sat inside it. She said to him: What is this? He said to her: Such and such an incident /b occurred; he told her that he engaged in intercourse with a prostitute. b She said to him: It was I. He paid no attention to her, /b thinking she was merely trying to comfort him, b until she gave him signs /b that it was indeed she. b He said to her: I, in any event, intended to transgress. /b The Gemara relates: b All the days of that righteous man he would fast /b for the transgression he intended to commit, b until he died by that death /b in his misery.,The Gemara explains the source that one who intended to transgress is punished even though he did not actually sin. b As it is taught /b in a i baraita /i concerning a husband who nullified the vow of his wife: b “Her husband has made them null; and the Lord will forgive her” /b (Numbers 30:13). b With regard to what /b case b is the verse speaking? /b Why would the woman require forgiveness if her husband has nullified her vow? It is referring b to a woman who vowed /b to b be a nazirite, and her husband heard and nullified her /b vow. b And she did not know that her husband had nullified her /b vow, b and she drank wine and contracted impurity from a corpse, /b violating her presumed vow.,The Gemara relates: b When Rabbi Akiva came to this verse he would cry. He said: And if /b with regard to b one who intended to eat pork, and /b kosher b lamb came up in his hand, /b like this woman who intended to violate her vow but in fact did not, b the Torah /b nevertheless b says: She requires atonement and forgiveness, all the more so /b does b one who intended to eat pork and pork came up in his hand /b require atonement and forgiveness., b In a similar manner, you /b can b say /b that the same lesson can be derived from the verse: b “Though he know it not, yet is he guilty, and shall bear his iniquity” /b (Leviticus 5:17). b When Rabbi Akiva came to this verse he would cry. /b He said: b And if /b with regard to b one who intended to eat /b permitted b fat, and /b forbidden b fat /b mistakenly b came up in his hand, the Torah states: “Though he know it not, yet is he guilty, and shall bear his iniquity,” all the more so /b is this true for b one who intended to eat /b forbidden b fat and /b forbidden b fat came up in his hand. Isi ben Yehuda says /b with regard to the verse b “Though he know it not, yet is he guilty, and shall bear his iniquity”: With regard to this matter all sufferers shall grieve, /b since the verse teaches that one is punished even for sinning unawares.,§ The mishna teaches that b a man may be secluded with his mother. Rav Yehuda says /b that b Rav Asi says: A man may be secluded with his sister, and live with his mother or with his daughter /b in a permanent arrangement, without concern. b When he said this before Shmuel, /b the latter b said: It is prohibited to be secluded with all those with whom relations are forbidden by the Torah, and even with an animal, /b as it is prohibited to engage in intercourse with an animal as well., b We learned /b in the mishna: b A man may be secluded with his mother, and with his daughter, and sleep alongside them with bodily contact, and /b this appears to be b a conclusive refutation of /b the statement of b Shmuel. /b The Gemara answers: b Shmuel /b could have b said to you: And according to your reasoning, /b how should one explain b that which is taught /b in a i baraita /i : With regard to b his sister, and his mother-in-law, and all those with whom relations are forbidden, /b including his mother and daughter, b one may be secluded with them only /b in the presence b of witnesses, /b from which it can be inferred: In the presence b of witnesses, yes; without /b the presence b of witnesses, no. /b This i baraita /i supports the opinion of Shmuel that one may not be secluded with his mother or sister., b Rather, /b it b is /b a dispute between b i tanna’im /i /b as to whether one may be secluded with his mother or sister. b As it is taught /b in a i baraita /i : b Rabbi Meir said: Be careful with me because of my daughter, /b i.e., make sure I am not left secluded with her. Similarly, b Rabbi Tarfon said: Be careful with me because of my daughter-in-law. A certain student mocked him /b for being wary of the possibility of sinning with his daughter-in-law. b Rabbi Abbahu said in the name of Rabbi Ḥanina ben Gamliel: Not many days passed until that student stumbled /b into sin b with his mother-in-law. /b ,The Gemara stated that according to Shmuel it is prohibited for one to be alone b even with an animal. /b The Gemara relates: b Abaye removed /b the animals b from the entire field /b he was in. b Rav Sheshet transferred /b the animals to the other side b of the fence. Rav Ḥa from Neharde’a happened /b to come b to Rav Kahana in Pum Nahara. He saw that /b he b was sitting and studying, and an animal was standing before him. /b Rav Ḥa b said to him: Doesn’t the Master hold /b that one may not be secluded b even with an animal? /b Rav Kahana b said to him: It /b did b not /b enter b my mind /b that an animal was before me., b Rava says: A man may be secluded with two sisters-in-law and with two rival wives, /b i.e., two women who share a husband; b with a woman and her mother-in-law; /b and b with a woman and her husband’s daughter. /b Since these women typically dislike each other, each fears that the other will publicize her sins, and they will be careful not to transgress. Similarly, a man may be secluded b with a woman and a girl who knows the meaning of sexual intercourse, /b i.e., one who is old enough to understand the nature of intercourse, b but /b is still young enough that b she does not submit herself to intercourse, /b since she does not yet desire it. In such a situation, the woman is concerned that the child will reveal her behavior.,§ The mishna teaches that b when /b one’s children b have grown up, this one sleeps in his garment /b and that one sleeps in her garment, but they may share a bed. The Gemara asks: b And how /b old must a child be to be considered grown up for the purposes of this i halakha /i ? b Rav Adda bar Rav Azza says /b that b Rav Asi says: A girl /b must reach the b age /b of b nine years and one day; a boy /b must reach the b age /b of b twelve years and one day. There are /b those b who say: A girl /b must reach the b age /b of b twelve years and one day; a boy /b must reach the b age /b of b thirteen /b years b and one day. And /b according to b this and that, /b according to both opinions, the girl is considered a child b until /b she has reached the stage of: b “Your breasts were fashioned, and your hair was grown” /b (Ezekiel 16:7), meaning the onset of puberty., b Rafram bar Pappa says /b that b Rav Ḥisda says: They taught /b that a man may sleep in close proximity to his minor daughter b only if she is not ashamed to stand naked before him, but /b if she is b ashamed to stand naked before him, it is prohibited /b for him to sleep close to her, regardless of her age. b What is the reason? /b It is that the b inclination has a hold upon her, /b as otherwise she would not be ashamed.,The Gemara relates: b Rav Aḥa bar Abba arrived at the house of Rav Ḥisda, his son-in-law. He took his daughter’s daughter and placed her on his lap. /b Rav Ḥisda b said to him: Doesn’t the Master think that she /b might already be b betrothed? /b Rav Aḥa b said to him: /b If that is true, b you have transgressed /b the ruling b of Rav, as Rav Yehuda says /b that b Rav says, and some say /b it was said by b Rabbi Elazar: It is prohibited for a man to betroth his daughter when she is a minor, until she grows up and says: I want /b to marry b so-and-so, /b as otherwise she might reject the designated husband and ultimately sin by committing adultery. Rav Ḥisda replied: b The Master has likewise transgressed /b the words b of Shmuel. As Shmuel says: One may not make use of a woman, /b so how can you hold her on your lap? b He said to him: I hold in accordance with another /b statement b of Shmuel, as Shmuel says: /b |
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| 44. Babylonian Talmud, Megillah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 80, 83, 84 |
| 45. Pseudo-Justinus, Exhortation To The Greeks, None (3rd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 84 |
| 46. Anon., Avot Derabbi Nathan B, None (6th cent. CE - 8th cent. CE) Tagged with subjects: •talmud, babylonian, appropriation of eastern roman culture Found in books: Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 218 |
47. Anon., Tanhuma, 18.14 Tagged with subjects: •talmud, babylonian, appropriation of eastern roman culture Found in books: Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 187 | 18.14. "Because Miriam waited an hour for Moses, as it is said: i And his sister stood far off /i (Exod. 2:4), the Holy One, blessed be He, waited for her in the desert, with the clouds of glory, the Levites, and the priests, for seven days as is said; i And the people journeyed not till Miriam was brought in again /i (Num. 12:15). i For he had straightly sworn the children of Israel /i (Exod. 13:19). He had made his brothers swear that they would cause their sons, the children of Israel, to take a vow that they would bring his body out from Egypt. Why did he compel his brothers to vow rather than his own sons? He said to himself: If I impose this vow upon my sons, the Egyptians may not permit them to fulfill it. For if they should tell the Egyptians: “Our father brought his father out of the land,” they may reply: “Your father was a king, and therefore he forced his brothers to promise to do this.”", |
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| 48. Zosimus of Panoplis (Syriac Translation), “Mystery of The Nine Letters of Solomon”, None Tagged with subjects: •nan Found in books: Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 114 |
| 49. Firmicus Maternus, Matheseos, 2.30.5 Tagged with subjects: •talmud, babylonian, appropriation of eastern roman culture Found in books: Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 188 |
| 50. Anon., The History of Al-Tabari, None Tagged with subjects: •nan Found in books: Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 48, 51 |
| 51. Anon., History of King Jamshed And The Demon, None Tagged with subjects: •talmud, babylonian, appropriation of eastern roman culture Found in books: Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 48 |
| 52. Anon., Acts of Sharbil, None Tagged with subjects: •nan Found in books: Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 48, 51 |
| 53. Strabo, Geography, 15.1.68(718), 16.1.11(741) Tagged with subjects: •nan Found in books: Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 203, 204 |
