1. Hebrew Bible, Deuteronomy, 19.17 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •talmud, babylonian, language switching in Found in books: Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 24| 19.17. "וְעָמְדוּ שְׁנֵי־הָאֲנָשִׁים אֲשֶׁר־לָהֶם הָרִיב לִפְנֵי יְהוָה לִפְנֵי הַכֹּהֲנִים וְהַשֹּׁפְטִים אֲשֶׁר יִהְיוּ בַּיָּמִים הָהֵם׃", | 19.17. "then both the men, between whom the controversy is, shall stand before the LORD, before the priests and the judges that shall be in those days.", |
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2. Hebrew Bible, Micah, 2.2 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •talmud, babylonian, language switching in Found in books: Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 17, 18, 19| 2.2. "וְחָמְדוּ שָׂדוֹת וְגָזָלוּ וּבָתִּים וְנָשָׂאוּ וְעָשְׁקוּ גֶּבֶר וּבֵיתוֹ וְאִישׁ וְנַחֲלָתוֹ׃", | 2.2. "And they covet fields, and seize them; And houses, and take them away; Thus they oppress a man and his house, Even a man and his heritage.", |
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3. Hebrew Bible, Exodus, 21.29 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •talmud, babylonian, language switching in Found in books: Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 23| 21.29. "וְאִם שׁוֹר נַגָּח הוּא מִתְּמֹל שִׁלְשֹׁם וְהוּעַד בִּבְעָלָיו וְלֹא יִשְׁמְרֶנּוּ וְהֵמִית אִישׁ אוֹ אִשָּׁה הַשּׁוֹר יִסָּקֵל וְגַם־בְּעָלָיו יוּמָת׃", | 21.29. "But if the ox was wont to gore in time past, and warning hath been given to its owner, and he hath not kept it in, but it hath killed a man or a woman; the ox shall be stoned, and its owner also shall be put to death.", |
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4. Hebrew Bible, Judges, 13.22 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •talmud, babylonian, language switching in Found in books: Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 71| 13.22. "וַיֹּאמֶר מָנוֹחַ אֶל־אִשְׁתּוֹ מוֹת נָמוּת כִּי אֱלֹהִים רָאִינוּ׃", | 13.22. "And Manoaĥ said to his wife, We shall surely die, because we have seen God.", |
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5. Mishnah, Avot, 1.10 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •talmud, babylonian, language switching in Found in books: Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 220| 1.10. "שְׁמַעְיָה וְאַבְטַלְיוֹן קִבְּלוּ מֵהֶם. שְׁמַעְיָה אוֹמֵר, אֱהֹב אֶת הַמְּלָאכָה, וּשְׂנָא אֶת הָרַבָּנוּת, וְאַל תִּתְוַדַּע לָרָשׁוּת: \n", | 1.10. "Shemaiah and Abtalion received [the oral tradition] from them. Shemaiah used to say: love work, hate acting the superior, and do not attempt to draw near to the ruling authority.", |
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6. Josephus Flavius, Jewish Antiquities, 14.168-14.177 (1st cent. CE - 1st cent. CE) Tagged with subjects: •talmud, babylonian, language switching in Found in books: Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 28 | 14.168. 4. Upon Hyrcanus hearing this, he complied with them. The mothers also of those that had been slain by Herod raised his indignation; for those women continued every day in the temple, persuading the king and the people that Herod might undergo a trial before the Sanhedrim for what he had done. 14.169. Hyrcanus was so moved by these complaints, that he summoned Herod to come to his trial for what was charged upon him. Accordingly he came; but his father had persuaded him to come not like a private man, but with a guard, for the security of his person; and that when he had settled the affairs of Galilee in the best manner he could for his own advantage, he should come to his trial, but still with a body of men sufficient for his security on his journey, yet so that he should not come with so great a force as might look like terrifying Hyrcanus, but still such a one as might not expose him naked and unguarded [to his enemies.] 14.170. However, Sextus Caesar, president of Syria, wrote to Hyrcanus, and desired him to clear Herod, and dismiss him at his trial, and threatened him beforehand if he did not do it. Which epistle of his was the occasion of Hyrcanus delivering Herod from suffering any harm from the Sanhedrim, for he loved him as his own son. 14.171. But when Herod stood before the Sanhedrim, with his body of men about him, he affrighted them all, and no one of his former accusers durst after that bring any charge against him, but there was a deep silence, and nobody knew what was to be done. 14.172. When affairs stood thus, one whose name was Sameas, a righteous man he was, and for that reason above all fear, rose up, and said, “O you that are assessors with me, and O thou that art our king, I neither have ever myself known such a case, nor do I suppose that any one of you can name its parallel, that one who is called to take his trial by us ever stood in such a manner before us; but every one, whosoever he be, that comes to be tried by this Sanhedrim, presents himself in a submissive manner, and like one that is in fear of himself, and that endeavors to move us to compassion, with his hair dishevelled, and in a black and mourning garment: 14.173. but this admirable man Herod, who is accused of murder, and called to answer so heavy an accusation, stands here clothed in purple, and with the hair of his head finely trimmed, and with his armed men about him, that if we shall condemn him by our law, he may slay us, and by overbearing justice may himself escape death. 14.174. Yet do not I make this complaint against Herod himself; he is to be sure more concerned for himself than for the laws; but my complaint is against yourselves, and your king, who gave him a license so to do. However, take you notice, that God is great, and that this very man, whom you are going to absolve and dismiss, for the sake of Hyrcanus, will one day punish both you and your king himself also.” 14.175. Nor did Sameas mistake in any part of this prediction; for when Herod had received the kingdom, he slew all the members of this Sanhedrim, and Hyrcanus himself also, excepting Sameas, 14.176. for he had a great honor for him on account of his righteousness, and because, when the city was afterward besieged by Herod and Sosius, he persuaded the people to admit Herod into it; and told them that for their sins they would not be able to escape his hands:—which things will be related by us in their proper places. 14.177. 5. But when Hyrcanus saw that the members of the Sanhedrim were ready to pronounce the sentence of death upon Herod, he put off the trial to another day, and sent privately to Herod, and advised him to fly out of the city, for that by this means he might escape. |
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7. Mishnah, Sanhedrin, 2.2 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •talmud, babylonian, language switching in Found in books: Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 24, 28| 2.2. "הַמֶּלֶךְ לֹא דָן וְלֹא דָנִין אוֹתוֹ, לֹא מֵעִיד וְלֹא מְעִידִין אוֹתוֹ, לֹא חוֹלֵץ וְלֹא חוֹלְצִין לְאִשְׁתּוֹ. לֹא מְיַבֵּם וְלֹא מְיַבְּמִין לְאִשְׁתּוֹ. רַבִּי יְהוּדָה אוֹמֵר, אִם רָצָה לַחֲלֹץ אוֹ לְיַבֵּם, זָכוּר לָטוֹב. אָמְרוּ לוֹ, אֵין שׁוֹמְעִין לוֹ. וְאֵין נוֹשְׂאִין אַלְמָנָתוֹ. רַבִּי יְהוּדָה אוֹמֵר, נוֹשֵׂא הַמֶּלֶךְ אַלְמָנָתוֹ שֶׁל מֶלֶךְ, שֶׁכֵּן מָצִינוּ בְדָוִד שֶׁנָּשָׂא אַלְמָנָתוֹ שֶׁל שָׁאוּל, שֶׁנֶּאֱמַר (שמואל ב יב) וָאֶתְּנָה לְךָ אֶת בֵּית אֲדֹנֶיךָ וְאֶת נְשֵׁי אֲדֹנֶיךָ בְּחֵיקֶךָ: \n", | 2.2. "The king can neither judge nor be judged, he cannot testify and others cannot testify against him. He may not perform halitzah, nor may others perform halitzah for his wife. He may not contract levirate marriage nor may his brothers contract levirate marriage with his wife. Rabbi Judah says: “If he wished to perform halitzah or to contract levirate marriage his memory is a blessing.” They said to him: “They should not listen to him.” None may marry his widow. Rabbi Judah says: “The king may marry the widow of a king, for so have we found it with David, who married the widow of Saul, as it says, “And I gave you my master’s house and my master’s wives into your embrace” (II Samuel 12:8).", |
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8. Anon., Genesis Rabba, 45.7 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •talmud, babylonian, language switching in Found in books: Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 71| 45.7. וַיִּמְצָאָהּ מַלְאַךְ ה' עַל עֵין הַמַּיִם וגו' (בראשית טז, ז), בְּאוֹרְחָא דַּחֲלוּצָה. (בראשית טז, ח): וַיֹּאמַר הָגָר שִׁפְחַת שָׂרַי, מַתְלָא אָמַר אִם אָמַר לָךְ חַד אוּנָיִךְ דַּחֲמַר לָא תֵיחוּשׁ, תְּרֵין עֲבֵיד לָךְ פָּרוֹכֵי. כָּךְ אַבְרָם אָמַר: הִנֵּה שִׁפְחָתֵךְ בְּיָדֵךְ, הַמַּלְאָךְ אָמַר: הָגָר שִׁפְחַת שָׂרַי. וַתֹּאמֶר מִפְּנֵי שָׂרַי גְּבִרְתִּי אָנֹכִי בֹּרַחַת. (בראשית טז, ט): וַיֹּאמֶר לָהּ מַלְאַךְ ה' שׁוּבִי אֶל גְּבִרְתֵּךְ וְהִתְעַנִּי וגו', (בראשית טז, י): וַיֹּאמֶר לָהּ מַלְאַךְ ה' הַרְבָּה וגו'. כַּמָּה מַלְאָכִים נִזְדַּוְּגוּ לָהּ, רַבִּי יוֹסֵי בַּר חֲנִינָא אָמַר חֲמִשָּׁה, בְּכָל מָקוֹם שֶׁנֶּאֱמַר אֲמִירָה, מַלְאָךְ. רַבָּנָן אָמְרֵי אַרְבָּעָה, בְּכָל מָקוֹם שֶׁנֶּאֱמַר מַלְאָךְ. אָמַר רַבִּי חִיָּא בּוֹא וּרְאֵה כַּמָּה בֵּין רִאשׁוֹנִים לְאַחֲרוֹנִים, מָנוֹחַ אָמַר לְאִשְׁתּוֹ (שופטים יג, כב): מוֹת נָמוּת כִּי אֱלֹהִים רָאִינוּ, וְהָגָר שִׁפְחַת שָׂרַי רוֹאָה חֲמִשָּׁה מַלְאָכִים בָּזֶה אַחַר זֶה וְלֹא נִתְיָרְאָה מֵהֶם. אָמַר רַבִּי חִיָּא צִפָּרְנָן שֶׁל אָבוֹת וְלֹא כְרֵסָן שֶׁל בָּנִים. אָמַר רַבִּי יִצְחָק (משלי לא, כז): צוֹפִיָּה הֲלִיכוֹת בֵּיתָהּ, בְּנֵי בֵיתוֹ שֶׁל אַבְרָהָם אָבִינוּ צוֹפִים הָיוּ, וְהָיְתָה רְגִילָה לִרְאוֹת בָּהֶם. | 45.7. "And he went into Hagar and she conceived (Gen. 16:4). Rabbi Levi bar Hayta said: She became pregt at the first intimacy. Said Rabbi Eleazar: A woman never conceives by the first intimacy. An objection is raised: surely it is written, So both of Lot's daughters got pregt by their father (Gen. 19:36)? Said R. Tanhuma: By an effort of will power they brought forth their virginity, and conceived at the second “act of intercourse”. [The first act is what they did to themselves. Said Rabbi Chanina ben Pazi: Thorns are neither weeded nor sown, but they grow and spring up on their own. But how much suffering and effort for wheat to grow! Why were the matriarchs barren? Rabbi Levi said in Rabbi Shila’s name and Rabbi Chelbo in R. Yocha’s name: Because the Holy One of Blessing yearns for their prayers and supplications, as it is written 'O my dove, you on the clefts of the rock let Me see your face, let Me hear your voice' (Song of Songs 2:14): Why did I make you barren? In order to 'see your face... hear your voice'. Rabbi Azariah said in the name of Rabbi Yocha bar Papa: So that their husbands might cling to them in their beauty. Rabbi Huna in the name of Rabbi Hiya bar Abba said: So that they might pass the greater part of their life without hard work. Rabbi Huna and R. Avun in the name of Rabbi Meir: So that their husbands might derive pleasure from them, for when a woman is with child she is disfigured and does not care for her appearance. The ninety years that Sarah did not bear she was like a bride in her canopy. Ladies would come to ask how she was, and she would say to them, 'Go and ask about the welfare of this wretched woman [Hagar]!' Hagar would tell them: 'My mistress Sarai is not inside what she is outside: she appears to be righteous but she is not righteous, had she been a righteous woman, see how many years have passed without her conceiving, whereas I conceived in one night!' Said Sarah: 'Am I going to argue with this woman?! I should argue with her master!...", |
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| 9. Palestinian Talmud, Taanit, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •talmud, babylonian, language switching in Found in books: Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 147, 148, 149, 150, 151, 162 |
10. Babylonian Talmud, Taanit, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •talmud, babylonian, language switching in Found in books: Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 72| 21a. משום דנפישי בני חילא דמחוזא,אילפא ור' יוחנן הוו גרסי באורייתא דחיקא להו מילתא טובא אמרי ניקום וניזיל וניעבד עיסקא ונקיים בנפשין (דברים טו, ד) אפס כי לא יהיה בך אביון אזלו אותבי תותי גודא רעיעא הוו קא כרכי ריפתא אתו תרי מלאכי השרת,שמעיה רבי יוחנן דאמר חד לחבריה נישדי עלייהו האי גודא ונקטלינהו שמניחין חיי עולם הבא ועוסקין בחיי שעה אמר ליה אידך שבקינהו דאיכא בהו חד דקיימא ליה שעתא רבי יוחנן שמע אילפא לא שמע אמר ליה ר' יוחנן לאילפא שמע מר מידי אמר ליה לא אמר מדשמעי אנא ואילפא לא שמע ש"מ לדידי קיימא לי שעתא,אמר ליה רבי יוחנן איהדר ואוקי בנפשאי (דברים טו, יא) כי לא יחדל אביון מקרב הארץ ר' יוחנן הדר אילפא לא הדר עד דאתא אילפא מליך רבי יוחנן,אמרו לו אי אתיב מר וגריס לא הוה מליך מר אזל תלא נפשיה באסקריא דספינתא אמר אי איכא דשאיל לי במתניתא דר' חייא ורבי אושעיא ולא פשטינא ליה ממתני' נפילנא מאסקריא דספינתא וטבענא,אתא ההוא סבא תנא ליה האומר תנו שקל לבניי בשבת והן ראויין לתת להם סלע נותנין להם סלע ואם אמר אל תתנו להם אלא שקל אין נותנין להם אלא שקל,אם אמר מתו ירשו אחרים תחתיהם בין שאמר תנו בין שאמר אל תתנו אין נותנין להם אלא שקל א"ל הא מני ר"מ היא דאמר מצוה לקיים דברי המת,אמרו עליו על נחום איש גם זו שהיה סומא משתי עיניו גידם משתי ידיו קיטע משתי רגליו וכל גופו מלא שחין והיה מוטל בבית רעוע ורגלי מטתו מונחין בספלין של מים כדי שלא יעלו עליו נמלים פעם אחת [היתה מטתו מונחת בבית רעוע] בקשו תלמידיו לפנות מטתו ואח"כ לפנות את הכלים אמר להם בניי פנו את הכלים ואח"כ פנו את מטתי שמובטח לכם כל זמן שאני בבית אין הבית נופל פינו את הכלים ואחר כך פינו את מטתו ונפל הבית,אמרו לו תלמידיו רבי וכי מאחר שצדיק גמור אתה למה עלתה לך כך אמר להם בניי אני גרמתי לעצמי שפעם אחת הייתי מהלך בדרך לבית חמי והיה עמי משוי ג' חמורים אחד של מאכל ואחד של משתה ואחד של מיני מגדים בא עני אחד ועמד לי בדרך ואמר לי רבי פרנסני אמרתי לו המתן עד שאפרוק מן החמור לא הספקתי לפרוק מן החמור עד שיצתה נשמתו,הלכתי ונפלתי על פניו ואמרתי עיני שלא חסו על עיניך יסומו ידיי שלא חסו על ידיך יתגדמו רגליי שלא חסו על רגליך יתקטעו ולא נתקררה דעתי עד שאמרתי כל גופי יהא מלא שחין אמרו לו אוי לנו שראינוך בכך אמר להם אוי לי אם לא ראיתוני בכך,ואמאי קרו ליה נחום איש גם זו דכל מילתא דהוה סלקא ליה אמר גם זו לטובה זימנא חדא בעו לשדורי ישראל דורון לבי קיסר אמרו מאן ייזיל ייזיל נחום איש גם זו דמלומד בניסין הוא שדרו בידיה מלא סיפטא דאבנים טובות ומרגליות אזל בת בההוא דירה בליליא קמו הנך דיוראי ושקלינהו לסיפטיה ומלונהו עפרא (למחר כי חזנהו אמר גם זו לטובה),כי מטא התם [שרינהו לסיפטא חזנהו דמלו עפרא] בעא מלכא למקטלינהו לכולהו אמר קא מחייכו בי יהודאי [אמר גם זו לטובה] אתא אליהו אדמי ליה כחד מינייהו א"ל דלמא הא עפרא מעפרא דאברהם אבוהון הוא דכי הוה שדי עפרא הוו סייפיה גילי הוו גירי דכתיב (ישעיהו מא, ב) יתן כעפר חרבו כקש נדף קשתו,הויא חדא מדינתא דלא מצו למיכבשה בדקו מיניה וכבשוה עיילו לבי גנזיה ומלוהו לסיפטיה אבנים טובות ומרגליות ושדרוהו ביקרא רבה,כי אתו ביתו בההוא דיורא אמרו ליה מאי אייתית בהדך דעבדי לך יקרא כולי האי אמר להו מאי דשקלי מהכא אמטי להתם סתרו לדירייהו ואמטינהו לבי מלכא אמרו ליה האי עפרא דאייתי הכא מדידן הוא בדקוה ולא אשכחוה וקטלינהו להנך דיוראי:,אי זו היא דבר עיר המוציאה חמש מאות רגלי כו': ת"ר עיר המוציאה חמש מאות ואלף רגלי כגון כפר עכו ויצאו הימנה תשעה מתים בשלשה ימים זה אחר זה הרי זה דבר,ביום אחד או בד' ימים אין זה דבר ועיר המוציאה חמש מאות רגלי כגון כפר עמיקו ויצאו ממנה שלשה מתים בג' ימים זה אחר זה הרי זה דבר | 21a. b due to /b the fact that b there are many soldiers in /b the city of b Meḥoza, /b and if I let them all eat, they will take all the food I own.,§ The Gemara relates another story that involves an unstable wall. b Ilfa and Rabbi Yoḥa studied Torah /b together, and as a result b they became very hard-pressed /b for money. b They said: Let us get up and go and engage in commerce, and we will fulfill, with regard to ourselves, /b the verse: b “Although there should be no needy among you” /b (Deuteronomy 15:4), as we will no longer be complete paupers. b They went and sat under a dilapidated wall /b and b were eating bread, /b when b two ministering angels arrived. /b , b Rabbi Yoḥa heard that one /b angel b said to the other: Let us knock this wall down upon them and kill them, as they abandon eternal life /b of Torah study b and engage in temporal life /b for their own sustece. b The other /b angel b said to him: Leave them, as there is one of them whose time /b of achievement b stands before him, /b i.e., his time has yet to come. b Rabbi Yoḥa heard /b all this, but b Ilfa did not hear /b the angels’ conversation. b Rabbi Yoḥa said to Ilfa: Did the Master hear anything? /b Ilfa b said to him: No. /b Rabbi Yoḥa b said /b to himself: b Since I heard /b the angels b and Ilfa did not hear, /b I can b learn from this /b that it is b I whose time /b of achievement b stands before me. /b , b Rabbi Yoḥa said to Ilfa: I will return /b home and b fulfill with regard to myself /b the contrary verse: b “For the poor shall never cease out of the land” /b (Deuteronomy 15:11). b Rabbi Yoḥa returned /b to the study hall, and b Ilfa did not return, /b but went to engage in business instead. b By /b the time b that Ilfa came /b back from his business travels, b Rabbi Yoḥa /b had been b appointed /b head of the academy, and his ficial situation had improved.,His colleagues b said to /b Ilfa: b If the Master had sat and studied, /b instead of going off to his business ventures, b wouldn’t the Master have /b been b appointed /b head of the academy? Ilfa b went and suspended himself from the mast [ i askariya /i ] of a ship, saying: If there is anyone who can ask me /b a question b concerning a i baraita /i of Rabbi Ḥiyya and Rabbi Oshaya, and I do not resolve his /b problem b from a mishna, I will fall from the mast of this ship and be drowned. /b Ilfa sought to demonstrate that despite the time he had spent in business, he still retained his extensive Torah knowledge., b A certain old man came and taught /b a i baraita /i before b him: /b If there is a man b who, /b upon his deathbed, b says /b in his will: b Give a shekel to my sons /b every b week, but /b this is a situation b where, /b based on their needs, b they are fit /b for the b court to give them a i sela /i , /b i.e., double the amount, b they give them a i sela /i . /b When the dying man mentioned a shekel, he presumably meant that they should be given a sum in accordance with their actual requirements, not that specific amount. b But if he said: Give them only a shekel, /b the court b gives them only a shekel /b and no more.,The i baraita /i further states that b if one said: If /b my sons b die, others should inherit /b their portion b in their stead, /b regardless of b whether he said: Give them /b a shekel, or b whether he said: Give them only /b a shekel, then the court b gives /b his sons b only a shekel /b per week, as their father clearly stated that he wishes to give his sons only a specific stipend and that he intends to leave the bulk of his property to others. Ilfa b said to /b the old man: In accordance with b whose /b opinion b is this /b ruling? b It is /b in accordance with the opinion of b Rabbi Meir, who said: It is a mitzva to fulfill the statement of the dead. /b This entire i baraita /i can be explained based on a principle that appears in a mishna: In all cases, one should try to execute the wishes of the deceased.,§ The Gemara relates another story about a rundown building. b They said about Naḥum of Gam Zu that he was blind in both eyes, both his arms were amputated, both his legs were amputated, and his entire body was covered in boils. And he was lying in a dilapidated house, and legs of his bed were placed in buckets of water so that ants should not climb onto him, /b as he was unable to keep them off in any other manner. b Once his students sought to remove his bed /b from the house b and afterward remove /b his other b vessels. He said to them: My sons, remove the vessels first, and afterward remove my bed, as I can guarantee you that as long as I am in the house, the house will not fall. /b Indeed b they removed the vessels and afterward they removed his bed, and /b immediately b the house collapsed. /b , b His students said to him: Rabbi, since you are /b evidently b a wholly righteous man, /b as we have just seen that as long as you were in your house it did not fall, b why has this /b suffering b befallen you? He said to them: My sons, I brought it upon myself. /b Naḥum of Gam Zu related to them the following: b As once I was traveling along the road to my father-in-law’s house, and I had with me a load /b distributed among b three donkeys, one of food, one of drink, and one of delicacies. A poor person came and stood /b before me b in the road, saying: My rabbi, sustain me. I said to him: Wait until I unload the donkey, /b after which I will give you something to eat. However, b I had not managed to unload the donkey before his soul left /b his body., b I went and fell upon his face and said: May my eyes, which had no compassion on your eyes, be blinded; may my hands, which had no compassion on your hands, be amputated; may my legs, which had no compassion on your legs, be amputated. And my mind did not rest until I said: May my whole body be covered in boils. /b Naḥum of Gam Zu prayed that his suffering might atone for his failure. His students b said to him: /b Even so, b woe to us that we have seen you in this /b state. b He said to them: Woe is me if you had not seen me in this /b state, as this suffering atones for me.,The Gemara inquires: b And why did they call him Naḥum of Gam Zu? /b The reason is b that /b with regard to b any matter that occurred to him, he /b would b say: This too is for the good [ i gam zu letova /i ]. Once, the Jews wished to send a gift [ i doron /i ] to the house of the emperor. They said: Who should go /b and present this gift? b Let Naḥum of Gam Zu go, as he is accustomed to miracles. They sent with him a chest [ i sifta /i ] full of jewels and pearls, /b and b he went and spent the night in a certain inn. During the night, these residents /b of the inn arose and b took all of /b the precious jewels and pearls from b the chest, and filled it with earth. /b The next day, when he saw what had happened, Naḥum of Gam Zu said: This too is for the good., b When he arrived there, /b at the ruler’s palace, b they opened the chest /b and b saw that it was filled with earth. The king wished to put all /b the Jewish emissaries b to death. He said: The Jews are mocking me. /b Naḥum of Gam Zu b said: This too is for the good. Elijah /b the Prophet b came and appeared before /b the ruler b as one of /b his ministers. He b said to /b the ruler: b Perhaps this earth is from the earth of their father Abraham. As when he threw earth, it turned into swords, /b and when he threw b stubble, it turned into arrows, as it is written /b in a prophecy that the Sages interpreted this verse as a reference to Abraham: b “His sword makes them as the dust, his bow as the driven stubble” /b (Isaiah 41:2)., b There was one province that /b the Romans b were unable to conquer. /b They took some of this earth, b tested it /b by throwing it at their enemies, b and conquered /b that province. When the ruler saw that this earth indeed had miraculous powers, his servants b entered his treasury and filled /b Naḥum of Gam Zu’s b chest with precious jewels and pearls and sent him off with great honor. /b , b When /b Naḥum of Gam Zu b came to spend the night at that /b same b inn, /b the residents b said to him: What did you bring with you /b to the emperor b that he bestowed upon you such great honor? He said to them: That which I took from here, I brought there. /b When they heard this, the residents of the inn thought that the soil upon which their house stood had miraculous powers. b They tore down their inn and brought /b the soil underneath b to the king’s palace. They said to him: That earth that was brought here was from our /b property. The miracle had been performed only in the merit of Naḥum of Gam Zu. The emperor b tested /b the inn’s soil in battle, b and it was not found /b to have miraculous powers, b and he /b had b these residents /b of the inn b put to death. /b ,§ The mishna taught: b What is /b considered a plague of b pestilence? /b If it is b a city that sends out five hundred infantrymen, /b and three dead are removed from it on three consecutive days, one dead per day, this is a plague of pestilence. b The Sages taught: /b If b a city that sends out fifteen hundred infantrymen, /b i.e., one that has a population of at least fifteen hundred men, e.g., b the village of Akko, and nine dead are removed from it on three consecutive days, /b i.e., three dead per day, b this is /b considered a plague of b pestilence. /b ,If all nine died b on a single day, /b while none died on the other days, b or /b if the nine died b over /b a period of b four days, this is not /b a plague of b pestilence. And a city that sends out five hundred infantrymen, for example, the village of Amiko, and three dead are removed from it on three consecutive days, this is /b a plague of b pestilence. /b |
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11. Babylonian Talmud, Sotah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •talmud, babylonian, language switching in Found in books: Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 64, 65| 33a. כל התורה בכל לשון נאמרה דאי סלקא דעתך בלשון הקודש נאמרה והיו דכתב רחמנא למה לי,איצטריך משום דכתיב שמע,לימא קסברי רבנן כל התורה כולה בלשון קודש נאמרה דאי סלקא דעתך בכל לשון שמע דכתב רחמנא למה לי,איצטריך משום דכתיב והיו,תפלה רחמי היא כל היכי דבעי מצלי,ותפלה בכל לשון והאמר רב יהודה לעולם אל ישאל אדם צרכיו בלשון ארמית דאמר רבי יוחנן כל השואל צרכיו בלשון ארמי אין מלאכי השרת נזקקין לו לפי שאין מלאכי השרת מכירין בלשון ארמי,לא קשיא הא ביחיד הא בצבור,ואין מלאכי השרת מכירין בלשון ארמי והתניא יוחנן כהן גדול שמע ב"ק מבית קדש הקדשים שהוא אומר נצחו טליא דאזלו לאגחא קרבא לאנטוכיא ושוב מעשה בשמעון הצדיק ששמע בת קול מבית קדש הקדשים שהוא אומר בטילת עבידתא דאמר שנאה לאייתאה על היכלא ונהרג גסקלגס ובטלו גזירותיו וכתבו אותה שעה וכיוונו ובלשון ארמי היה אומר,אי בעית אימא בת קול שאני דלאשמועי עבידא ואי בעית אימא גבריאל הוה דאמר מר בא גבריאל ולימדו שבעים לשון,ברכת המזון דכתיב (דברים ח, י) ואכלת ושבעת וברכת את ה' אלהיך בכל לשון שאתה מברך,שבועת העדות דכתיב (ויקרא ה, א) ונפש כי תחטא ושמעה קול אלה בכל לשון שהיא שומעת,שבועת הפקדון אתיא תחטא תחטא משבועת העדות,ואלו נאמרין בלשון הקודש מקרא ביכורים וחליצה כו' עד מקרא ביכורים כיצד (דברים כו, ה) וענית ואמרת לפני ה' אלהיך ולהלן הוא אומר (דברים כז, יד) וענו הלוים ואמרו אל כל איש ישראל מה ענייה האמורה להלן בלשון הקודש אף כאן בלה"ק,ולוים גופייהו מנלן אתיא קול קול ממשה כתיב הכא קול רם וכתיב התם (שמות יט, יט) משה ידבר והאלהים יעננו בקול מה להלן בלשון הקודש אף כאן בלשון הקודש,חליצה כיצד וכו' ורבנן האי ככה מאי עבדי ליה מיבעי להו לדבר שהוא מעשה מעכב,ור' יהודה מכה ככה ורבנן כה ככה לא משמע להו | 33a. that b the entire Torah may be recited in any language, as, if it should enter your mind /b to say b that /b the entire Torah b may be recited /b only b in the sacred tongue /b and not in any other language, b why do I /b need b that which the Merciful One writes: “And /b these words, which I command you this day, b will be”? /b If in fact it is prohibited for one to recite any portion of the Torah in a language other than Hebrew, then prohibiting the recitation of i Shema /i in a language other than Hebrew is superfluous. Since the Torah specifically requires i Shema /i to be recited in Hebrew, it must be because the rest of the Torah may be recited in any language.,The Gemara rejects this suggestion: This is not unquestionably so, as the phrase “and these words, which I command you this day, will be” b is necessary /b in this case b because “hear” is /b also b written. /b Had it not said “and these words, which I command you this day, will be,” it would have been derived from the word “hear” that i Shema /i may be recited in any language, in accordance with the opinion of the Rabbis. Therefore, the phrase “and these words, which I command you this day, will be” is necessary.,The Gemara asks: b Shall we say /b that b the Rabbis hold /b that b the entire Torah may be recited /b only b in the sacred tongue /b and not in any other language? b As, if it should enter your mind /b to say b that /b the Torah b may be recited in any language, why do I /b need b that which the Merciful One writes: “Hear”? /b It is permitted for one to recite the entire Torah in any language, rendering a specific requirement with regard to i Shema /i superfluous.,The Gemara rejects this: The word “hear” b is necessary /b in any case, b because “and /b these words, which I command you this day, b will be” is /b also b written. /b Had it not been for the word “hear,” the Rabbis would have understood that it is prohibited to recite i Shema /i in any other language, in accordance with the opinion of Rabbi Yehuda HaNasi. Therefore, the word “hear” is necessary.,§ It is stated in the mishna that the i Amida /i b prayer /b may be recited in any language. The reason for this is that since prayer b is /b a request for divine b mercy, one may pray in any way that one desires. /b ,The Gemara asks: b But /b may b prayer /b really be recited b in any language? But didn’t Rav Yehuda say: A person should never request in the Aramaic language /b that b his needs /b be met, b as Rabbi Yoḥa said /b that with regard to b anyone who requests in the Aramaic language /b that b his needs /b be met, b the ministering angels do not attend to him, as the ministering angels are not familiar [ i makkirin /i ] with the Aramaic language? /b ,The Gemara answers: This is b not difficult, /b as b that /b statement of Rabbi Yoḥa is referring b to /b the prayer of b an individual, /b who needs the support of the angels, whereas b this /b statement of the mishna is referring b to communal /b prayer.,The Gemara asks: b And are the ministering angels not familiar with the Aramaic language? But isn’t it taught /b in a i baraita /i ( i Tosefta /i 13:5): b Yoḥa the High Priest heard a Divine Voice /b emerging b from the House of the Holy of Holies that was saying: The youth who went to wage war in Antokhya have been victorious. And /b there was b another incident involving Shimon HaTzaddik, who heard a Divine Voice /b emerging b from the House of the Holy of Holies that was saying: The decree that the enemy intended to bring against the Temple is annulled, and Gaskalgas, /b Caligula, b has been killed and his decrees have been voided. And /b people b wrote /b down b that time /b that the Divine Voice was heard, b and /b later found that it b matched /b exactly the moment that Caligula was killed. The Gemara concludes: b And /b this Divine Voice b was speaking in the Aramaic language. /b ,The Gemara answers: b If you wish, say /b that the b Divine Voice is different, as its purpose is to communicate /b a message, and therefore it also communicates in Aramaic. b And if you wish, say /b instead that b it was /b the angel b Gabriel, as the Master said /b with regard to Joseph: b Gabriel came and taught him seventy languages, /b as he knows all of the languages, as opposed to the other angels, who do not.,§ It is stated in the mishna that b Grace after Meals /b may be recited in any language. b As it is written: “And you shall eat, and be satisfied, and bless the Lord your God” /b (Deuteronomy 8:10). The word “bless” is homiletically interpreted to mean: b In any language that you bless. /b ,It is stated in the mishna that b an oath of testimony /b may be said in any language, b as it is written: “And if anyone sins, in that he heard the voice of adjuration” /b (Leviticus 5:1). The emphasis on hearing in the verse is interpreted to mean that it can be recited b in any language that a person hears, /b i.e., understands.,It is stated in the mishna that b an oath on a deposit /b may be taken in any language. This b is derived /b by means of a verbal analogy b from /b the word b “sins” /b (Leviticus 5:21) that appears in the portion of an oath on a deposit, and the word b “sins” /b (Leviticus 5:1) that is mentioned in the portion of b an oath of testimony. /b ,§ It is stated in the mishna: b And these are recited /b only b in the sacred tongue: The recitation of /b the verses that one recounts when bringing the b first fruits /b to the Temple; b and i ḥalitza /i …how /b is it derived that the b recitation /b when bringing the b first fruits /b is recited specifically in Hebrew? When the Torah discusses this mitzva it states: b “And you shall speak and say before the Lord your God” /b (Deuteronomy 26:5), b and below, /b in the discussion of the blessings and curses, b it states: “And the Levites shall speak and say to all the men of Israel” /b (Deuteronomy 27:14). b Just as there, /b in the portion of the Levites, they speak b in the sacred tongue, so too here, /b in the portion of the first fruits, the recitation is b in the sacred tongue. /b ,The Gemara asks: b And from where do we /b derive that b the Levites themselves /b answered in Hebrew? The Gemara answers: It is b derived from /b a verbal analogy between the word b “voice” /b that appears here, in the portion of the blessings and curses, and the word b “voice” /b in the verse that relates to b Moses. It is written here: “With a loud voice” /b (Deuteronomy 27:14), b and it is written there: “Moses spoke, and God answered him by a voice” /b (Exodus 19:19). b Just as there, /b the Ten Commandments were stated b in the sacred tongue, so too here, /b the Levites spoke b in the sacred tongue. /b ,It is stated in the mishna: b How /b is it derived that the recitation at b a i ḥalitza /i /b ceremony must be in Hebrew? The verse states: “And she shall speak and say: So shall it be done to the man that doth not build up his brother’s house” (Deuteronomy 25:9). Rabbi Yehuda derives this i halakha /i from the phrase: “And she shall speak and say: So” (Deuteronomy 25:9). The Gemara asks: b And what do the Rabbis do with, /b i.e., how do they interpret, b this /b word b “so”? They require /b it b to /b teach that any b matter /b detailed in the portion b that is an action is indispensable /b to the i ḥalitza /i ceremony, as the verse states: “So shall it be done.” However, the other aspects of the ritual, e.g., the recitations, are not indispensable, and in their absence the ritual is valid after the fact., b And Rabbi Yehuda /b derives this i halakha /i b from /b the fact that the verse could have used the shorter form of the word b so [ i ko /i ], /b and instead uses the longer form of the word b so [ i kakha /i ]. /b He therefore derives both i halakhot /i from this word. b And the Rabbis do not learn anything from /b the difference between b i ko /i /b and b i kakha /i . /b |
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12. Babylonian Talmud, Shabbat, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •talmud, babylonian, language switching in Found in books: Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 64, 65| 12b. רבי יהודה אומר המקום ירחם עליך ועל חולי ישראל רבי יוסי אומר המקום ירחם עליך בתוך חולי ישראל שבנא איש ירושלים בכניסתו אומר שלום וביציאתו אומר שבת היא מלזעוק ורפואה קרובה לבא ורחמיו מרובין ושבתו בשלום כמאן אזלא הא דאמר רבי חנינא מי שיש לו חולה בתוך ביתו צריך שיערבנו בתוך חולי ישראל כמאן כר' יוסי,ואמר רבי חנינא בקושי התירו לנחם אבלים ולבקר חולים בשבת אמר רבה בר בר חנה כי הוה אזלינן בתריה דרבי אלעזר לשיולי בתפיחה זימנין אמר המקום יפקדך לשלום וזימנין אמר (ליה) רחמנא ידכרינך לשלם היכי עביד הכי והאמר רב יהודה לעולם אל ישאל אדם צרכיו בלשון ארמי ואמר רבי יוחנן כל השואל צרכיו בלשון ארמי אין מלאכי השרת נזקקין לו שאין מלאכי השרת מכירין בלשון ארמי שאני חולה דשכינה עמו,דאמר רב ענן אמר רב מנין ששכינה סועד את החולה שנאמר (תהלים מא, ד) ה' יסעדנו על ערש דוי תניא נמי הכי הנכנס לבקר את החולה לא ישב לא על גבי מטה ולא על גבי כסא אלא מתעטף ויושב לפניו מפני ששכינה למעלה מראשותיו של חולה שנאמר ה' יסעדנו על ערש דוי ואמר רבא אמר רבין מנין שהקב"ה זן את החולה שנאמר ה' יסעדנו על ערש דוי:,ולא יקרא לאור הנר: אמר רבה אפילו גבוה שתי קומות ואפי' שתי מרדעות ואפילו עשרה בתים זו על גב זו חד הוא דלא ליקרי הא תרי שפיר דמי והתניא לא אחד ולא שנים אמר ר' אלעזר לא קשיא כאן בענין אחד כאן בשני ענינים אמר רב הונא ובמדורה אפי' עשרה בני אדם אסור,אמר רבא אם אדם חשוב הוא מותר מיתיבי לא יקרא לאור הנר שמא יטה אמר ר' ישמעאל בן אלישע אני אקרא ולא אטה פעם א' קרא ובקש להטות אמר כמה גדולים דברי חכמים שהיו אומרים לא יקרא לאור הנר ר' נתן אומר קרא והטה וכתב על פנקסו אני ישמעאל בן אלישע קריתי והטיתי נר בשבת לכשיבנה בהמ"ק אביא חטאת שמנה א"ר אבא שאני ר' ישמעאל בן אלישע הואיל ומשים עצמו על דברי תורה כהדיוט,תני חדא שמש בודק כוסות וקערות לאור הנר ותניא אידך לא יבדוק לא קשיא כאן בשמש קבוע כאן בשמש שאינו קבוע ואי בעית אימא הא והא בשמש קבוע ולא קשיא הא בדמשחא והא בדנפטא,איבעיא להו שמש שאינו קבוע בדמשחא מהו אמר רב הלכה ואין מורין כן ור' ירמיה בר אבא אמר הלכה ומורין כן ר' ירמיה בר אבא איקלע לבי רב אסי קם שמעיה קא בדיק לנהורא דשרגא אמרה ליה דביתהו ומר לא עביד הכי אמר לה שבקיה כרביה ס"ל:,באמת אמרו החזן כו': והאמרת רישא רואה מאי לאו לקרות לא לסדר ראשי פרשיותיו וכן אמר רבה בר שמואל אבל מסדר הוא ראשי פרשיותיו וכולה פרשה לא | 12b. b Rabbi Yehuda says /b that it is appropriate to say: b May the Omnipresent have compassion upon you and upon all the sick people of Israel. Rabbi Yosei says /b that it is appropriate to say: b May the Omnipresent have compassion upon you among the sick people of Israel, /b thereby including this sick person within the community of Israel. When b Shevna of Jerusalem /b would visit a sick person on Shabbat, b upon entering, he would say /b i shalom /i b . And when he exited he would say: It is Shabbat /b when one is prohibited b to cry out, and healing is soon to come, and His compassion is abundant, and rest /b on Shabbat b in peace. /b The Gemara asks: b In accordance with whose /b opinion b is /b the i halakha /i that b Rabbi Ḥanina said: One who has a sick person in his house must include him among the sick people of Israel /b in his prayer? b In accordance with whose /b opinion? b In accordance with /b the opinion of b Rabbi Yosei. /b , b And Rabbi Ḥanina said: It was /b only b with great difficulty that /b the Sages b permitted to comfort the mourners and visit the sick on Shabbat, /b as both the visitor and the comforter experience suffering on Shabbat. They permitted it only due to the mitzva involved in these activities. b Rabba bar bar Ḥana said: When we would follow Rabbi Elazar to inquire about /b the health of b a sick person; sometimes he would say /b in Hebrew: b May the Omnipresent remember you for peace /b , b and sometimes he would say to him /b in Aramaic: b May the all-Merciful remember you for peace. /b He would say it in Aramaic when the sick person did not understand Hebrew (Rav Elazar Moshe Horovitz). The Gemara asks: b How did he do this, /b pray in Aramaic? b Didn’t Rav Yehuda say: A person should never request /b that b his needs /b be met b in the Aramaic language /b ? b And, /b similarly, b Rabbi Yoḥa said: Anyone who requests /b that b his needs /b be met b in the Aramaic language /b , b the ministering angels do not attend to him /b to bring his prayer before God, b as the ministering angels are not familiar with the Aramaic language, /b but only with the sacred tongue, Hebrew, exclusively. The Gemara responds: b A sick person is different. /b He does not need the angels to bring his prayer before God because b the Divine Presence is with him. /b , b As Rav A said /b that b Rav said: From where is it derived that the Divine Presence cares for /b and aids b the sick person? As it is stated: “God will support him on the bed of illness” /b (Psalms 41:4). The Gemara comments: b That was also taught /b in a i baraita /i : b One who enters to visit the sick person should sit neither on the bed nor on a chair; rather, he should wrap himself /b in his prayer shawl with trepidation and awe, b and sit before /b the sick person below him, b as the Divine Presence is above the head of the sick person, as it is stated: “God will support him on the bed of illness,” /b and he must treat the Divine Presence with deference. On a similar note, b Rava said /b that b Ravin said: From where /b is it derived b that the Holy One, Blessed be He, feeds the sick person /b during his illness? b As it is stated: “God will support him on the bed of illness.” /b ,We learned in the mishna that b one may not read /b a book b by candlelight /b on Shabbat. b Rabba said: /b Since a decree was issued, there is no distinction whether or not the lamp was near enough to him to enable him to adjust the wick. The prohibition applies b even /b if the lamp was b two statures /b of a person b high, and even /b as high as b two plow handles, and even /b if it was as high as b ten houses one atop the other. /b We learned in the mishna that one may not read, and the Gemara infers: b One may not read, but /b for b two, /b apparently, he may b well /b do so. They will not violate any prohibition, as two people together will certainly not forget the Shabbat prohibition. The Gemara asks: b Wasn’t it taught /b in a i baraita /i that b neither one nor two /b are permitted to read by the light of the lamp? b Rabbi Elazar said: /b This is b not difficult, /b as there is room to distinguish between them and say that b here, /b where two were permitted to read by candlelight, it is referring to a case where they are both engaged b in one matter /b and will remind each other to refrain from adjusting the wick. b There, /b where two were prohibited to read by candlelight it is referring to a case where they are engaged b in two /b different b matters. /b Since each is preoccupied with a different text, they will not pay attention and remind each other. b Rav Huna said: And with regard to a bonfire, /b where everyone is sitting around it and not adjacent to it, b even /b if they were b ten people, it is prohibited /b to read by its light. When sitting around a bonfire, everyone sits at a distance from the others, and therefore they do not notice each other, and each is liable to adjust the firebrands to provide himself with more light., b Rava said: /b Even though they prohibited reading by candlelight due to a decree lest they adjust the wick, b if he is an important person, it is permitted, /b as even on weekdays he is not accustomed to adjust a lamp that is dirty with oil. The Gemara b raises an objection /b from that which was taught in a i Tosefta /i : b One may not read /b a book on Shabbat b by the light of the lamp, lest he adjust it. /b The i Tosefta /i relates that b Rabbi Yishmael ben Elisha said: I will read and will not adjust, /b as I will certainly not forget that it is Shabbat. However, b once he read /b a book by candlelight b and /b he b sought to adjust /b the wick. b He said: How great are the words of the Sages, who would say /b that b one may not read by candlelight, /b as even a person like me sought to adjust the wick. b Rabbi Natan says: /b That was not the way it happened. Rather, b he read and /b actually b adjusted /b the wick, b and he wrote /b afterward b in his notebook [ i pinkas /i ]: I, Yishmael ben Elisha, read and adjusted a lamp on Shabbat. When the Temple will be rebuilt I will bring a fat sin-offering /b as atonement for this sin. This proves that even an important person like Rabbi Yishmael ben Elisha is liable to adjust the wick. b Rabbi Abba said: Rabbi Yishmael ben Elisha is different, since with regard to the study of Torah, he comports himself like a simple man /b with no air of importance, but generally, an important person would not dirty his hands and adjust the wick.,On this subject, the Gemara cites two apparently contradictory i baraitot /i . b It was taught /b in b one /b i baraita /i that a b servant may examine cups and bowls by candlelight /b to check if they are clean. b And it was taught /b in b another /b i baraita /i that b he may not examine /b them. The Gemara explains: This is b not difficult. /b Rather, b here, /b the i baraita /i that prohibited examining the cups, is referring b to a regularly /b employed b servant /b who fears his master and examines the dishes meticulously. Therefore, there is concern lest he come to adjust the wick. While b there, /b the i baraita /i that permitted examining the cups, is referring b to a servant who is not regularly /b employed, does not fear his master, and therefore will not check meticulously. There is no concern lest he come to adjust the wick. b And if you wish, say /b instead that b this /b i baraita /i b and that /b i baraita /i are both referring b to a regularly /b employed b servant. And /b this is b not difficult, /b as they are not referring to the same kind of lamp. b This /b i baraita /i , which prohibited examining the dishes, is referring b to an oil lamp, /b where there is room for concern lest he adjust it. b And that /b i baraita /i , which permitted examining the dishes, is referring b to a naphtha /b [ b i nafta /i /b ] b lamp. /b Since the naphtha lamp is dirty, the servant certainly will not touch it while checking the cups and dishes., b A dilemma was raised before /b the Sages: b What is /b the ruling with regard to b a servant who is not regularly /b employed in terms of examining cups and dishes by the light of b an oil lamp? /b Is he permitted to examine the cups by candlelight, or not? From the perspective of his being a servant not regularly employed, it should be permitted. On the other hand, because it is an oil lamp it should be prohibited. b Rav said: The i halakha /i /b is that it is permitted, b and, /b however, i ab initio /i b a /b public b ruling is not issued to that effect /b so that they will not come to sin. However, one who knows the i halakha /i that it is permitted may practice accordingly. b Rabbi Yirmeya bar Abba said: That i halakha /i is /b that it is permitted b and a /b public b ruling is issued to that effect. /b The Gemara relates that b Rabbi Yirmeya bar Abba happened to /b come to b the house of Rav Asi /b on Shabbat. Rabbi Yirmeya’s b servant stood and examined the cups by the light of a lamp /b [ b i sheraga /i /b ], as he was not a regularly employed servant in the house of Rav Asi. Rav Asi’s b wife said to /b Rav Asi: But b the Master, /b you, b does not do so. /b You prohibit doing so. Why is the servant of Rabbi Yirmeya examining the cups? b He said to her: Leave him, he holds in accordance with /b the opinion of b his master. /b ,We learned in the mishna that b in truth they said /b that b the attendant /b sees where in the book the children under his supervision are reading, but he himself should not read. The Gemara asked: b Didn’t you say in the first clause /b of the mishna that the attendant b sees? Doesn’t /b that mean that he sees in order b to read? /b How can that part of the mishna conclude by saying that he may not read? The Gemara answers: b No, /b it does not mean that the attendant is permitted to actually read; rather, he is only permitted b to /b look and b arrange the beginning of his sections /b of the Torah that b he /b must read the next day. b And so too, Rabba bar Shmuel said: However, he may arrange the beginning of his sections /b that he must read the next day. The Gemara asks: b And /b may he b not /b read b the entire section? /b |
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| 13. Babylonian Talmud, Sanhedrin, 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, 23, 24, 28 |
14. Babylonian Talmud, Nedarim, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •talmud, babylonian, language switching in Found in books: Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 72| 25a. אמר ליה כי משתבע אדעתא דידן משתבע ואנן לא מסקינן נפשין אשומשמני,ועל דעתא דנפשיה לא עביד איניש דמשתבע והתניא כשהן משביעין אותו אומרים לו הוי יודע שלא על תנאי שבלבך אנו משביעין אותך אלא על דעתינו ועל דעת בית דין לאפוקי מאי לאו לאפוקי דאסיק להו לאיסקונדרי ואסיק להון שמא זוזי,ומדקאמר על דעתינו מכלל דעביד אינש דמשתבע אדעתא דנפשיה,לא לאפוקי מקניא דרבא דההוא גברא דהוה מסיק בחבריה זוזי אתא לקמיה דרבא אמר ליה ללווה זיל פרע לי אמר ליה פרעתיך אמר ליה רבא אם כן זיל אישתבע ליה דפרעתיה,אזל ואייתי קניא ויהיב זוזי בגויה והוה מסתמיך ואזיל ואתי עליה לבי דינא אמר ליה למלוה נקוט האי קניא בידך נסב ספר תורה ואישתבע דפרעיה כל מה דהוה ליה בידיה,ההוא מלוה רגז ותברה לההוא קניא ואישתפך הנהו זוזי לארעא ואישתכח דקושטא אישתבע,ואכתי לא עביד דמישתבע אדעתא דנפשיה והתניא וכן מצינו במשה רבינו כשהשביע את ישראל בערבות מואב אמר להם הוו יודעים שלא על דעתכם אני משביע אתכם אלא על דעתי ועל דעת המקום שנאמר ולא אתכם לבדכם וגו' (דברים כט יג),מאי אמר להו משה לישראל לאו הכי קאמר להו דלמא עבידתון מילי ואמריתון על דעתינו משום הכי אמר להו על דעתי לאפוקי מאי לאו לאפוקי דאסיקו שמא לעבודת כוכבים אלוה מכלל דעביד איניש דמשתבע אדעתא דנפשיה,לא עבודת כוכבים איקרי אלוה דכתיב ובכל אלהי מצרים וגו',ולשבע יתהון דמקיימיתון מצוות משמע מצוַת המלך,ולשבע יתהון דמקיימיתון כל מצוות משמע מצוַת ציצית דאמר מר שקולה מצוַת ציצית כנגד כל מצוות שבתורה,ולשבע יתהון דמקיימיתון תורה משמע תורה אחת ולשבע יתהון דמקיימיתון תורות משמע תורת מנחה תורת חטאת תורת אשם ולשבע יתהון דמקיימיתון [תורות] ומצוות [תורות] משמע תורת המנחה מצוות משמע מצות המלך,ולשבע יתהון דמקיימיתון תורה כולה תורה כולה משמע עבודת כוכבים דתניא חמורה עבודת כוכבים שכל הכופר בה כאילו מודה בתורה כולה,ולשבע יתהון דמקיימיתון עבודת כוכבים ותורה כולה אי נמי שש מאות ושלוש עשרה מצוות אלא משה רבינו מילתא דלא טריחא נקט:,אם לא ראיתי נחש כקורת בית הבד: ולא והא ההוא חויא דהוה בשני שבור מלכא רמו ליה תליסר אורוותא דתיבנא ובלע יתהון אמר שמואל בטרוף כולהו נחשי מיטרף טרפי אגבו טרוף קאמרינן,ולתני טרוף מילתא אגב אורחיה קא משמע לן דקורת בית הבד גבו טרוף למאי נפקא מינה למקח וממכר לומר לך המוכר קורת בית הבד לחבירו אי גבו טרוף אין ואי לא לא: | 25a. Rav Ashi b said to him: When he takes an oath, he takes an oath based on our understanding, /b which is that of an ordinary person, b and we do not entertain /b the possibility b in our mind /b that he is b referring to ants [ i shumshemanei /i ]. /b Therefore, if he took an oath in that manner, it is assumed that he referred to people, like those that left Egypt.,The Gemara asks: b And does a person not take an oath according to his own understanding? /b There are times when one takes an oath with a particular stipulation in mind or intends a special meaning to his words. b But isn’t it taught /b in a i baraita /i : b When /b the judges b administer an oath /b to one who claims he paid a debt, b they say to him: Know that we do not administer an oath to you based on a stipulation in your heart, /b i.e., you cannot claim that you are taking the oath based on a condition you have in mind. b Rather, /b your oath is taken b based on our understanding and on the understanding of the court. /b The Gemara clarifies: b What does /b the phrase that they say to him: Based on our understanding, come b to exclude? Does it not /b serve b to exclude /b a case b where one gave /b the debtor b tokens [ i iskundarei /i ] /b from a game, b and /b in his mind b he gives them /b the b title /b of b coins /b and takes an oath that he returned these coins, which is the truth based on his unspoken thoughts.,The Gemara clarifies its question: b And since /b the i baraita /i b says /b that the oath taken in court is: b According to our understanding, by inference /b it means b that a person commonly takes an oath according to his own understanding /b and the oath would take effect according to his intent. Therefore, such a practice must be specifically excluded when taking an oath in a court.,The Gemara responds: b No, /b this warning comes b to exclude /b a case similar to b that cane of Rava, /b in which a person attempts to deceive the court but does not necessarily utilize his own terminology, b as /b there was b a certain man who claimed money from another. He came before Rava /b to adjudicate the case. The creditor b said to the borrower: Go repay me /b your debt. The borrower b said to him: I /b already b repaid you. Rava said to him: If so, go take an oath to him that you repaid him. /b ,The borrower b went and brought /b a hollow b cane, and placed /b the b money inside it, and was leaning upon it, and went /b leaning b upon it to the court. He said to the lender: Hold this cane in your hand /b so that I can take an oath while holding a Torah scroll. The borrower b took the Torah scroll and swore that he had repaid /b the b entire /b sum b that had been in his possession. /b , b That creditor /b then b became angry /b upon hearing the borrower taking a false oath b and broke that cane, and /b all of b those coins /b placed inside b fell to the ground. And it turned out that he had taken the oath in truth, /b since he had returned all the money at the time of the oath by giving him the cane with the money inside. However, this was a deceitful tactic, as he intended that the creditor return the cane and the money in it to him after he had taken the oath. In order to prevent this kind of deception, the one taking the oath is warned that he must take the oath according to the understanding of the court.,The Gemara asks: b And still, does /b a person b not commonly take an oath according to his own understanding? But isn’t it taught /b in a i baraita /i : b And so we found with regard to Moses our teacher. When he administered an oath to the Jewish people in the plains of Moab, /b that they accept the Torah upon themselves, b he said to them: Know that I do not administer an oath upon you according to your understanding /b and the stipulations in your hearts b but according to my understanding and the understanding of the Omnipresent, as it is stated: “Neither with you only /b do I make this covet” (Deuteronomy 29:13)., b What did Moses say to Israel? Isn’t this what he said to them: Perhaps you will perform /b negative b actions, /b i.e., transgressions, b and say: /b The oath was taken b according to our understanding. Due to that /b reason, b he said to them: /b You take the oath b according to my understanding. /b The Gemara clarifies: b What /b did his warning come b to exclude? Does it not /b serve b to exclude /b the possibility b that they give the title God, to /b an object of b idol worship /b and say that this was their intention when they took an oath to worship God? The fact that Moses needed to preclude this claim indicates b by inference /b that b a person commonly takes an oath according to his own understanding. /b ,The Gemara responds: b No, idol worship is /b also b called: God, /b in the Bible, b as it is written: “And against all the gods of Egypt /b I will execute judgments” (Exodus 12:12). Therefore, this would not have been a special stipulation in their minds but a misguided intention within the oath itself. Moses suspected this and therefore issued the warning.,The Gemara asks: b And /b why did Moses have to state the oath with this warning? b Let him administer an oath to them /b with the words: b That you will fulfill the mitzvot, /b which also includes the prohibition against idol worship. The Gemara answers: The word mitzvot, meaning commandments, could also b indicate /b the b commandments of the king, /b and this might be their intention if they were to take an oath in this manner.,The Gemara asks: b And let him administer an oath to them /b with the words: b That you will fulfill all /b the b mitzvot. /b The Gemara answers: This too does not suffice, because this phrase could b indicate /b specifically b the mitzva of ritual fringes, as the Master said: The mitzva of ritual fringes is equivalent to all the mitzvot in the Torah. /b Consequently, if they would accept upon themselves: All the mitzvot, they may have intended to refer only to the mitzva of ritual fringes.,The Gemara asks: b And let him administer an oath to them: That you fulfill the Torah. /b The Gemara answers: That phrase b indicates /b only b one Torah, /b the Written Torah and not the Oral Torah. The Gemara asks: b And let him administer an oath: That you fulfill the Torahs, /b in the plural, to include both the Written Torah and Oral Torah. The Gemara answers: This too does not necessarily include the entire Torah, since it is possible that it b indicates the Torah of the meal-offering, the Torah of the sin-offering, /b and b the Torah of the guilt-offering. /b The Gemara asks: b And let him administer an oath: That you fulfill the Torahs and mitzvot. /b The Gemara answers: This also does not include the entire Torah, because the word b Torahs /b could b indicate the Torah of the meal-offering, /b and b mitzvot /b could b indicate the commandments of the king. /b ,The Gemara asks: b And let him administer an oath: That you fulfill the entire Torah. /b The Gemara answers: Fulfilling b the entire Torah /b could b indicate /b specifically the denial of b idol worship, /b which is also deemed fulfilling the entire Torah, b as it is taught /b in a i baraita /i : b Idol worship is so severe /b a sin b that anyone who denies it is /b considered b as though he concedes to /b the truth of b the entire Torah. /b The opposite is true for someone who worships idols. Therefore, the Jewish people could have claimed that fulfilling the entire Torah denotes nothing more than not practicing idol worship.,The Gemara asks: b And let him administer an oath: That you fulfill /b the mitzva to distance oneself from b idol worship and /b also fulfill b the entire Torah. Or, alternatively, /b let Moses administer an oath that the Jewish people will fulfill b six hundred thirteen mitzvot, /b so there will be no doubt as to their intention. b Rather, Moses our teacher used an expression that was not troublesome /b for the Jews. Although he could have found another manner in which they could take an oath, and it would leave no doubt as to the correct intentions, he did not want to trouble them by employing a more complex method. Therefore, he administered the oath and stated that it was according to his understanding and the understanding of the Omnipresent.,§ It was taught in the mishna that if one prohibits an item with a i konam /i vow: b If I did not see a snake /b as large b as the beam of an olive press, /b it is a vow of exaggeration. The Gemara asks: b And /b is there b not /b a snake like this? b But a certain snake that lived in the days of King Shapur /b was so big that b they threw thirteen bundles of straw and it swallowed them, /b so it was certainly bigger than the beam of an olive press. b Shmuel said: /b It is speaking here of a snake b that is notched, /b and the one who took the vow intended to say that the snake had notches in its back like the beam of an olive press. The Gemara asks: But b all snakes have notches /b like this. The Gemara answers: b We are saying that it is notched on its back, /b which is exceedingly rare.,The Gemara asks: b And let /b the i tanna /i b teach /b explicitly that the snake was b notched; /b why did he say: Like the beam of an olive press? The Gemara answers: b He teaches us a matter in passing, /b which is b that the back of the beam of an olive press /b must be b notched. /b The Gemara asks: b What is the difference /b whether there are notches in the beam of an olive press? The Gemara answers: b For /b purposes of b buying and selling, to tell you /b that b one who sells the beam of an olive press to another, if its back is notched /b then b yes, /b the sale is valid, b and if /b its back is b not /b notched and there are no slits, then it is b not /b a valid sale, as a beam without notches is not called a beam of an olive press. |
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15. Babylonian Talmud, Gittin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •talmud, babylonian, language switching in Found in books: Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 17, 18, 19, 20| 58a. קצוצי תפילין נמצאו בראשי הרוגי ביתר רבי ינאי ברבי ישמעאל אמר שלש קופות של ארבעים ארבעים סאה במתניתא תנא ארבעים קופות של שלש שלש סאין,ולא פליגי הא דרישא הא דדרעא,אמר רבי אסי ארבעה קבין מוח נמצאו על אבן אחת עולא אמר תשעת קבין אמר רב כהנא ואיתימא שילא בר מרי מאי קראה (תהלים קלז, ח) בת בבל השדודה אשרי שישלם לך וגו' אשרי שיאחז ונפץ את עולליך אל הסלע:,(איכה ד, ב) בני ציון היקרים המסולאים בפז מאי מסולאים בפז אילימא דהוו מחפי בפיזא והאמרי דבי רבי שילא תרתי מתקלי איסתירי פיזא נחות בעלמא חדא ברומי וחדא בכולי עלמא אלא שהיו מגנין את הפז ביופיין,מעיקרא חשיבי דרומאי הוו נקטי בליונא דגושפנקא ומשמשי ערסייהו מכאן ואילך מייתו בני ישראל ואסרי בכרעי דפורייהו ומשמשי,אמר ליה חד לחבריה הא היכא כתיבא אמר ליה (דברים כח, סא) גם כל חלי וכל מכה אשר לא כתוב בספר התורה הזאת אמר כמה מרחיקנא מדוכתא פלן אמר ליה אינגד פוסתא ופלגא אמר ליה אי מטאי לגביה לא איצטריכי לך,אמר רב יהודה אמר שמואל משום רבן שמעון בן גמליאל מאי דכתיב (איכה ג, נא) עיני עוללה לנפשי מכל בנות עירי ארבע מאות בתי כנסיות היו בכרך ביתר ובכל אחת ואחת היו בה ארבע מאות מלמדי תינוקות וכל אחד ואחד היו לפניו ארבע מאות תינוקות של בית רבן,וכשהיה אויב נכנס לשם היו דוקרין אותן בחוטריהן וכשגבר אויב ולכדום כרכום בספריהם והציתום באש:,ת"ר מעשה ברבי יהושע בן חנניה שהלך לכרך גדול שברומי אמרו לו תינוק אחד יש בבית האסורים יפה עינים וטוב רואי וקווצותיו סדורות לו תלתלים הלך ועמד על פתח בית האסורים אמר (ישעיהו מב, כד) מי נתן למשיסה יעקב וישראל לבוזזים ענה אותו תינוק ואמר הלא ה' זו חטאנו לו ולא אבו בדרכיו הלוך ולא שמעו בתורתו,אמר מובטחני בו שמורה הוראה בישראל העבודה שאיני זז מכאן עד שאפדנו בכל ממון שפוסקין עליו אמרו לא זז משם עד שפדאו בממון הרבה ולא היו ימים מועטין עד שהורה הוראה בישראל ומנו רבי ישמעאל בן אלישע,אמר רב יהודה אמר רב מעשה בבנו ובבתו של ר' ישמעאל בן אלישע שנשבו לשני אדונים לימים נזדווגו שניהם במקום אחד זה אומר יש לי עבד שאין כיופיו בכל העולם וזה אומר יש לי שפחה שאין בכל העולם כולו כיופיה,אמרו בוא ונשיאם זה לזה ונחלק בוולדות הכניסום לחדר זה ישב בקרן זוית זה וזו ישבה בקרן זוית זה זה אומר אני כהן בן כהנים גדולים אשא שפחה וזאת אומרת אני כהנת בת כהנים גדולים אנשא לעבד ובכו כל הלילה,כיון שעלה עמוד השחר הכירו זה את זה ונפלו זה על זה וגעו בבכיה עד שיצאה נשמתן ועליהן קונן ירמיה (איכה א, טז) על אלה אני בוכיה עיני עיני יורדה מים,אמר ריש לקיש מעשה באשה אחת וצפנת בת פניאל שמה צפנת שהכל צופין ביופיה בת פניאל בתו של כהן גדול ששימש לפני ולפנים,שנתעלל בה שבאי כל הלילה למחר הלבישה שבעה חלוקים והוציאה למוכרה בא אדם אחד שהיה מכוער ביותר אמר לו הראני את יופיה אמר לו ריקא אם אתה רוצה ליקח קח שאין כיופיה בכל העולם כולו,אמר לו אף על פי כן הפשיטה ששה חלוקים ושביעי קרעתה ונתפלשה באפר אמרה לפניו רבונו של עולם אם עלינו לא חסת על קדושת שמך הגבור למה לא תחוס,ועליה קונן ירמיה (ירמיהו ו, כו) בת עמי חגרי שק והתפלשי באפר אבל יחיד עשי לך מספד תמרורים כי פתאום יבא השודד עלינו עליך לא נאמר אלא עלינו כביכול עלי ועליך בא שודד,אמר רב יהודה אמר רב מאי דכתיב (מיכה ב, ב) ועשקו גבר וביתו ואיש ונחלתו מעשה באדם אחד שנתן עיניו באשת רבו ושוליא דנגרי הוה,פעם אחת הוצרך (רבו) ללות אמר לו שגר אשתך אצלי ואלונה שיגר אשתו אצלו שהה עמה שלשה ימים קדם ובא אצלו אמר לו אשתי ששיגרתי לך היכן היא אמר לו אני פטרתיה לאלתר ושמעתי שהתינוקות נתעללו בה בדרך,אמר לו מה אעשה אמר לו אם אתה שומע לעצתי גרשה אמר לו כתובתה מרובה אמר לו אני אלווך ותן לה כתובתה עמד זה וגרשה הלך הוא ונשאה,כיון שהגיע זמנו ולא היה לו לפורעו אמר לו בא ועשה עמי בחובך והיו הם יושבים ואוכלים ושותין והוא היה עומד ומשקה עליהן והיו דמעות נושרות מעיניו ונופלות בכוסיהן ועל אותה שעה נתחתם גזר דין ואמרי לה על שתי פתילות בנר אחד:,לקח מן הסיקריקון וכו': אמר רב לא שנו אלא דאמר לו לך חזק וקני אבל בשטר קנה ושמואל אמר אף בשטר נמי לא קנה עד שיכתוב לו אחריות | 58a. b of phylactery boxes were found on the heads of those killed in Beitar. Rabbi Yannai, son of Rabbi Yishmael, says: /b There were found b three large baskets /b each holding b forty i se’a /i /b of phylactery boxes. And b it was taught in a i baraita /i : /b There were b forty large baskets /b each holding b three i se’a /i . /b ,The Gemara notes: b And /b these Sages b do not disagree: This /b Sage is referring to phylacteries b of the head, /b whereas b this /b Sage is referring to phylacteries b of the arm, /b for owing to the different manners in which they are fashioned, they are also different in size., b Rabbi Asi says: Four i kav /i of brains /b from children whose skulls were smashed b were found on one stone. Ulla says: Nine i kav /i . Rav Kahana said, and some say /b that it was b Sheila bar Mari /b who said: b What is the verse /b from which it is derived? b “O daughter of Babylon, marked for devastation; happy is he who shall repay you /b your recompense for what you have done to us. b Happy is he who shall seize and dash your little ones against the rock” /b (Psalms 137:8–9).,§ The verse states: b “The precious sons of Zion, comparable to fine gold” /b (Lamentations 4:2). b What /b is the meaning of the expression b “comparable to fine gold”? If we say that /b it means b they were covered in fine gold [ i piza /i ], /b this is difficult; b but didn’t the school of Rabbi Sheila say: Two i istira /i weights of fine gold came down into the world, one in Rome and one in all /b the rest of b the world. /b If so, it is certainly impossible to cover the inhabitants of Jerusalem with fine gold, as there is not enough of it in the entire world to do so. b Rather, /b this means that they would be so attractive b that they would disgrace fine gold because of their beauty. /b ,The Gemara relates that b initially the noblemen of Rome would keep an image /b imprinted b on a seal /b by their beds b and engage in sexual intercourse /b opposite that image, so that they would beget children of similar beauty. b From this /b point b forward, /b from the time of the Great Revolt, b they would bring Jewish children, tie them to the foot of their beds, and engage in sexual intercourse /b across from them, because they were so handsome.,It is related that it once happened that they did this to two children, and b one /b of them b said to the other: Where is this /b affliction b written /b in the Torah? The other b said to him: /b As it is written: b “Also every sickness, and every plague, which is not written in the book of this Torah” /b (Deuteronomy 28:61). The first one b said: How far am I /b in my studies b from this, /b i.e., how much more would I have had to learn in order to reach this verse? The other b said: Had you gone on one and a half columns [ i pusta /i ], /b you would have reached this. The first child b said to /b the other: b Had I reached this /b verse, b I would not have needed you, /b as I would have known on my own that the verse was speaking about this., b Rav Yehuda says /b that b Shmuel says in the name of Rabban Shimon ben Gamliel: What /b is the meaning of that b which is written: “My eye affects my soul because of all the daughters of my city” /b (Lamentations 3:51)? b There were four hundred synagogues in the city of Beitar, and in each and every one of them there were four hundred schoolteachers, and each and every one /b of these teachers b had four hundred schoolchildren. /b , b And when the enemy entered there, /b these schoolchildren b stabbed them with their pens [ i beḥotreihen /i ]. And when the enemy prevailed and caught them, they wrapped /b the children b in their scrolls and lit them on fire. /b , b The Sages taught /b another i baraita /i ( i Tosefta /i , i Horayot /i 2:5) relating to the fate of the Jewish children: There was b an incident involving Rabbi Yehoshua ben Ḥaya who /b once b went to the great city of Rome, /b where b they said to him: There is a child in prison /b with b beautiful eyes /b and b an attractive appearance, and his curly hair is arranged in locks. /b Rabbi Yehoshua b went and stood by the entrance to the prison. He said, /b as if speaking to himself: b “Who gave Jacob for a spoil, and Israel to the robbers?” /b (Isaiah 42:24). b That child answered by reciting /b the continuation of the verse: b “Did not the Lord, He against Whom we have sinned, and in Whose ways they would not walk, neither were they obedient to His law?” /b ,Rabbi Yehoshua b said: I am certain that, /b if given the opportunity, b this /b child will b issue /b halakhic b rulings in Israel, /b as he is already exceedingly wise. He said: I take an oath b by the Temple service that I will not move from here until I ransom him for whatever /b sum of b money they set for him. They said /b that b he did not move from there until he ransomed him for a great /b sum of b money, and not /b even b a few days /b had passed when this child then b issued /b halakhic b rulings in Israel. And who was /b this child? This was b Rabbi Yishmael ben Elisha. /b , b Rav Yehuda says /b that b Rav says: /b There was b an incident involving the son and the daughter of Rabbi Yishmael ben Elisha /b the High Priest, b who were taken captive /b and sold into slavery b to two /b different b masters. After some time /b the two masters b met in a certain place. This /b master b said: I have a male slave whose beauty is unmatched in all of the world, and that /b master b said: I have a female slave whose beauty is unmatched in all of the world. /b ,The two masters b said: Come, let us marry /b these two slaves b to one another and divide the children /b born to them between us, as they will certainly be very beautiful. They secluded them in a room. b This /b one, the son, b sat in one corner, and that /b one, the daughter, b sat in the other corner. He said: I am a priest /b and b the descendant of High Priests. Shall I marry a female slave? And she said: I am the daughter of a priest /b and b the descendant of High Priests. Shall I be married to a male slave? And they wept all /b through the b night. /b , b When dawn arrived they recognized each other /b and saw that they were brother and sister. b They fell on each other and burst into tears until their souls departed /b due to their great distress. b And with regard to them /b and others like them, b Jeremiah lamented: “For these things I weep; my eye, my eye runs down with water” /b (Lamentations 1:16)., b Reish Lakish says: /b There was b an incident involving a certain woman named Tzafenat bat Peniel. /b And why was she called this? She was called b Tzafenat /b because b they would all gaze [ i tzofin /i ] at her beauty, /b and she was called b bat Peniel /b because she was b the daughter [ i bat /i ] of the High Priest who served in the innermost sanctum [ i lifnai velefnim /i ] /b of the Temple.,And it happened that she was taken captive and b her captor abused /b and raped b her all night. The next day he dressed her in seven garments and took her out to sell her. A certain man who was especially ugly came /b and b said to /b the man who was selling her: b Show me her beauty. He said to him: Good-for-nothing, if you wish to buy /b her then b buy /b her, b for there is no beauty like hers in all of the world. /b ,The potential buyer b said to /b the seller: b Even so, /b I wish to see for myself. b He removed /b the b six /b outermost b garments, and she /b herself b tore the seventh, and rolled in ashes. She said before /b God: b Master of the Universe, /b even b if You have shown no pity to us, /b and have allowed us to be disgraced in this way, b why have You not shown pity to the sanctity of Your mighty name /b by which we are called?, b And with regard to her /b and others like her, b Jeremiah lamented: “O daughter of My people, gird yourself with sackcloth and roll in ashes; make you mourning as for an only son, most bitter lamentation, for the spoiler shall suddenly come upon us” /b (Jeremiah 6:26). b It is not stated: Upon you, but /b rather b “upon us,” /b for b the spoiler shall come, as it were, /b both b over Me and over you. /b God Himself shares this pain and His name is also disgraced.,§ b Rav Yehuda says /b that b Rav says: What /b is the meaning of that b which is written: /b “And they covet fields, and take them by violence; and houses, and take them away; b so they oppress a man and his house, even a man and his heritage” /b (Micah 2:2)? There was b an incident involving a certain man who set his eyes on his master’s wife, and he was a carpenter’s apprentice [ i shulya /i ]. /b , b One time his master needed to borrow /b some money, and his apprentice b said to him: Send your wife to me and I will lend her /b the money. b He sent his wife to him, /b and the apprentice b stayed with her for three days. He /b then b went back to /b his master b before /b she did, and the master b said to him: Where is my wife whom I sent to you? /b The apprentice b said to him: I sent her /b back b immediately, but I heard that the youth abused /b and raped b her on the way. /b ,The master b said to /b his apprentice: b What shall I do? /b The apprentice b said to him: If you listen to my advice, divorce her. He said to him: /b But b her marriage contract is large /b and I do not have the money to pay it. The apprentice b said to him: I will lend you /b the money, and b you will give her /b payment of b her marriage contract. /b The master b arose and divorced her, /b and the apprentice b went and married her. /b , b When the time came /b that the debt was due, b and he did not have /b the means with which b to repay it, /b the apprentice b said to /b his master: b Come and work off your debt with me. And they, /b the apprentice and his wife, b would sit and eat and drink, while he, /b the woman’s first husband, b would stand /b over them b and serve them their drinks. And tears would drop from his eyes and fall into their cups, and at that time /b the Jewish people’s b sentence was sealed, /b for remaining silent in the face of this injustice. b And some say /b that the Jewish people were punished b for two wicks in one lamp, /b a euphemism for the sin of adultery committed by this couple while the master was still married to the woman.,The Gemara returns to the mishna, which states: If b one /b first b purchased /b land b from a Sicarius, /b and afterward returned and purchased the same field from the prior landowner, so that he will be considered the legal owner of the field, his purchase is void. b Rav says: They taught /b that the purchase is void b only /b in a case where the prior owner b says to /b the buyer when he came to acquire the field from him: b Go, take possession /b of the field b and /b thereby b acquire /b it, as in such a case the prior owner can say that he did not actually mean to sell him the field. b But /b if he sold it to him b with a bill /b of sale, the buyer b acquires /b the field. b And Shmuel says: Even /b if he sold it to him b with a bill /b of sale, the buyer b does not acquire /b it b unless /b the prior owner b writes him a guarantee /b that if the field is repossessed by a creditor of the prior owner, the prior owner, who sold him the field, will compensate him for his loss, as by writing this guarantee he demonstrates that this is a true sale. |
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| 16. Babylonian Talmud, Meilah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •talmud, babylonian, language switching in Found in books: Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 53, 64, 65, 66, 71, 72, 76 |
| 17. Babylonian Talmud, Tamid, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •talmud, babylonian, language switching in Found in books: Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 213, 220, 234, 235 |
| 18. Anon., Pesiqta De Rav Kahana, 257-258 Tagged with subjects: •nan Found in books: Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 150, 162 |
| 19. Anon., Pesikta Rabbati, None Tagged with subjects: •talmud, babylonian, language switching in Found in books: Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 72 |
| 20. Anon., Sifrei Zuta Devarim, None Tagged with subjects: •talmud, babylonian, language switching in Found in books: Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 24 |
| 21. Anon., Alexander Romance, 2.39-2.41 Tagged with subjects: •talmud, babylonian, language switching in Found in books: Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 213 |
