1. Hebrew Bible, Leviticus, 19.30 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •temple mount, synagogue Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 240 | 19.30. "Ye shall keep My sabbaths, and reverence My sanctuary: I am the LORD.", |
|
2. Hebrew Bible, Isaiah, 56.7 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •temple mount, synagogue Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 240| 56.7. "וַהֲבִיאוֹתִים אֶל־הַר קָדְשִׁי וְשִׂמַּחְתִּים בְּבֵית תְּפִלָּתִי עוֹלֹתֵיהֶם וְזִבְחֵיהֶם לְרָצוֹן עַל־מִזְבְּחִי כִּי בֵיתִי בֵּית־תְּפִלָּה יִקָּרֵא לְכָל־הָעַמִּים׃", | 56.7. "Even them will I bring to My holy mountain, And make them joyful in My house of prayer; Their burnt-offerings and their sacrifices Shall be acceptable upon Mine altar; For My house shall be called A house of prayer for all peoples.", |
|
| 3. Tosefta, Hagigah, 2.9 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •temple mount, synagogue Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 60 |
| 4. Tosefta, Megillah, 2.17 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •temple mount, synagogue Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 60 |
| 5. Tosefta, Pesahim, 4.15 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •temple mount, synagogue Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 61 |
6. Tosefta, Sanhedrin, 7.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •temple mount, synagogue Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 60| 7.1. "אמר רבן שמעון בן גמליאל בראשונה לא היו חותמים על כתובת נשים כשרות אלא כהנים או לוים או ישראלים המשיאין לכהונה א\"ר יוסי בראשונה לא היה מחלוקת בישראל ב\"ד של שבעים וא' שהיו בלשכת הגזית ושאר בתי דינין של עשרים ושלשה היו בעיירות של ישראל ושני בתי דינין של ג' היו בירושלים אחד בהר הבית ואחד בחיל נצרך אחד מהן הלכה הולך אצל ב\"ד שבעירו אין ב\"ד בעירו הולך לב\"ד הסמוך לעירו אם שמעו אמרו להם ואם לאו הוא והמופלא שבהן באין לב\"ד שבהר הבית אם שמעו אמרו להם ואם לאו הוא והמופלא שבהן באין לבית דין שבחיל אם שמעו אמרו להם ואם לאו אלו ואלו באין לבית דין הגדול שבלשכת הגזית אע\"פ שהוא שבעים ואחד אין פחות מעשרים ושלשה נצרך אחד מהן לצאת רואה אם יש שם עשרים ושלשה יוצא ואם לאו אינו יוצא עד שיהו שם עשרים ושלשה ושם היו יושבין מתמיד של שחר ועד תמיד של בין הערבים בשבתות וימים טובים לא היו נכנסין אלא לבית המדרש שבהר הבית נשאלה שאלה אם שמעו אמרו להם אם לאו עומדין למנין אם רבו מטמאין טימאו רבי מטהרין טיהרו ומשם הלכה רווחת בישראל משרבו תלמידי שמאי והלל שלא שימשו כל צרכן הרבו מחלוקות בישראל ונעשו שתי תורות ומשם שולחין ובודקין כל מי שהוא חכם ועניו ושפל וירא חטא ופרקו טוב ורוח הבריות נוחה עליו עושין אותו דיין בעירו משנעשה דיין בעירו מעלין ומושיבין אותו בהר הבית משם מעלין ומושיבין אותו בחיל משם מעלין ומושיבין בלשכת הגזית ושם יושבין ובודקין את יחסי כהונה ואת יחסי לויה כהן שנמצא בו פסול לובש שחורין ומתעטף שחורין ושלא נמצא בו פסול לובש לבנים ומשמש עם אחיו הכהנים מביא עשירית האיפה משלו ועבודה בידו ואע\"פ שאין המשמר שלו אחד כהן גדול ואחד כהן הדיוט שעבדו עד שלא הביאו העשירית האיפה עבודתו כשרה.", | |
|
7. Tosefta, Sukkah, 4.5 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •temple mount, synagogue Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 60| 4.5. "ולוים בכנורות [ובנבלים] וכל כלי שיר מהן אומרים (תהילים קל״ד:א׳) שיר המעלות הנה ברכו וגו' [יש מהן] שהיו אומרים (שם) שאו ידיכם קדש וגו' וכשנפטרין זה מזה היו אומרים (שם) יברכך ה' מציון וגו' וראה בנים וגו' שתי חצוצרות בידם קרא הגבר תקעו והריעו ותקעו הגיעו לשער המים תקעו והריעו ותקעו רבי יהודה אומר אין פחות משבע ולא יותר על עשרה שלש לפתיחת שערים האומר על פתיחתן אינו אומר על נעילתן האומר על נעילתן אינו אומר על פתיחתן שלש [לפני מזבח האומר לפני מזבח אינו אומר למעלה העשירי האומר למעלה העשירי אינו אומר לפני מזבח].", | 4.5. "And the Levites with their harps and lyres and cymbals and all manner of musical instruments without number were there, saying, “Behold, bless ye the Lord, all ye servants of the Lord.” Some were saying, Lift up your hands to the sanctuary, and bless ye the Lord. When they parted they said to one another, The Lord bless thee out of Zion, and see thou the good of Jerusalem all the days of thy life. You should see your children's children. The herald cried out: they sounded a plain note, a tremolo, and a plain note. Rabbi Yehudah said: They did not sound less than seven nor more than thirteen times at the opening of the Temple gates. He who blew at their opening did not do so at their closing. Three times they sounded before the altar. He who blew before the altar did not do so on the tenth step, and he who blew on the tenth step did not do so before the altar.", |
|
8. Mishnah, Tamid, 5.1 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •temple mount, synagogue Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 61| 5.1. "אָמַר לָהֶם הַמְמֻנֶּה, בָּרְכוּ בְרָכָה אֶחַת, וְהֵן בֵּרְכוּ. קָרְאוּ עֲשֶׂרֶת הַדְּבָרִים, שְׁמַע, וְהָיָה אִם שָׁמֹעַ, וַיֹּאמֶר. בֵּרְכוּ אֶת הָעָם שָׁלשׁ בְּרָכוֹת, אֱמֶת וְיַצִּיב, וַעֲבוֹדָה, וּבִרְכַּת כֹּהֲנִים. וּבְשַׁבָּת מוֹסִיפִין בְּרָכָה אַחַת לַמִּשְׁמָר הַיּוֹצֵא: \n", | 5.1. "The superintendent said to them: Bless one blessing! And they blessed. They then read the Ten Commandments, the Shema, the “And it will be if you hearken” (the second paragraph of Shema) and Vayomer (the third paragraph of Shema), and they blessed the people with three blessings: Emet veYatziv, and Avodah, and the priestly benediction. On Shabbat they added a blessing to be said by the watch which was leaving.", |
|
9. Mishnah, Parah, 3.5 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •temple mount, synagogue Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 76| 3.5. "לֹא מָצְאוּ מִשֶּׁבַע, עוֹשִׂין מִשֵּׁשׁ, מֵחָמֵשׁ, מֵאַרְבַּע, מִשָּׁלשׁ, מִשְּׁתַּיִם וּמֵאֶחָת. וּמִי עֲשָׂאָם. הָרִאשׁוֹנָה עָשָׂה משֶׁה, וְהַשְּׁנִיָּה עָשָׂה עֶזְרָא, וְחָמֵשׁ, מֵעֶזְרָא וָאֵילָךְ, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, שֶׁבַע מֵעֶזְרָא וָאֵילָךְ. וּמִי עֲשָׂאָן. שִׁמְעוֹן הַצַּדִּיק וְיוֹחָנָן כֹּהֵן גָּדוֹל עָשׂוּ שְׁתַּיִם שְׁתַּיִם, אֶלְיְהוֹעֵינַי בֶּן הַקּוֹף וַחֲנַמְאֵל הַמִּצְרִי וְיִשְׁמָעֵאל בֶּן פִּיאָבִי עָשׂוּ אַחַת אֶחָת: \n", | 3.5. "If they did not find the residue of the ashes of the seven [red cows] they performed the sprinkling with those of six, of five, of four, of three, of two or of one. And who prepared these? Moses prepared the first, Ezra prepared the second, and five were prepared from the time of Ezra, the words of Rabbi Meir. But the sages say: seven from the time of Ezra. And who prepared them? Shimon the Just and Yoha the high priest prepared two; Elihoenai the son of Ha-Kof and Hanamel the Egyptian and Ishmael the son of Piabi prepared one each.", |
|
| 10. Mishnah, Middot, 2-4, 1 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 61 |
11. Josephus Flavius, Jewish War, 5.184-5.237, 6.423-6.427 (1st cent. CE - 1st cent. CE) Tagged with subjects: •temple mount, synagogue Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 61 | 5.184. 1. Now this temple, as I have already said, was built upon a strong hill. At first the plain at the top was hardly sufficient for the holy house and the altar, for the ground about it was very uneven, and like a precipice; 5.185. but when king Solomon, who was the person that built the temple, had built a wall to it on its east side, there was then added one cloister founded on a bank cast up for it, and on the other parts the holy house stood naked. But in future ages the people added new banks, and the hill became a larger plain. 5.186. They then broke down the wall on the north side, and took in as much as sufficed afterward for the compass of the entire temple. 5.187. And when they had built walls onthree sides of the temple round about, from the bottom of the hill, and had performed a work that was greater than could be hoped for (in which work long ages were spent by them, as well as all their sacred treasures were exhausted, which were still replenished by those tributes which were sent to God from the whole habitable earth), they then encompassed their upper courts with cloisters, as well as they [afterward] did the lowest [court of the] temple. 5.188. The lowest part of this was erected to the height of three hundred cubits, and in some places more; yet did not the entire depth of the foundations appear, for they brought earth, and filled up the valleys, as being desirous to make them on a level with the narrow streets of the city; 5.189. wherein they made use of stones of forty cubits in magnitude; for the great plenty of money they then had, and the liberality of the people, made this attempt of theirs to succeed to an incredible degree; and what could not be so much as hoped for as ever to be accomplished, was, by perseverance and length of time, brought to perfection. 5.190. 2. Now, for the works that were above these foundations, these were not unworthy of such foundations; for all the cloisters were double, and the pillars to them belonging were twenty-five cubits in height, and supported the cloisters. These pillars were of one entire stone each of them, and that stone was white marble; 5.191. and the roofs were adorned with cedar, curiously graven. The natural magnificence, and excellent polish, and the harmony of the joints in these cloisters, afforded a prospect that was very remarkable; nor was it on the outside adorned with any work of the painter or engraver. 5.192. The cloisters [of the outmost court] were in breadth thirty cubits, while the entire compass of it was by measure six furlongs, including the tower of Antonia; those entire courts that were exposed to the air were laid with stones of all sorts. 5.193. When you go through these [first] cloisters, unto the second [court of the] temple, there was a partition made of stone all round, whose height was three cubits: its construction was very elegant; 5.194. upon it stood pillars, at equal distances from one another, declaring the law of purity, some in Greek, and some in Roman letters, that “no foreigner should go within that sanctuary;” for that second [court of the] temple was called “the Sanctuary;” 5.195. and was ascended to by fourteen steps from the first court. This court was foursquare, and had a wall about it peculiar to itself; 5.196. the height of its buildings, although it were on the outside forty cubits, was hidden by the steps, and on the inside that height was but twenty-five cubits; for it being built over against a higher part of the hill with steps, it was no further to be entirely discerned within, being covered by the hill itself. 5.197. Beyond these fourteen steps there was the distance of ten cubits; this was all plain; 5.198. whence there were other steps, each of five cubits a piece, that led to the gates, which gates on the north and south sides were eight, on each of those sides four, and of necessity two on the east. For since there was a partition built for the women on that side, as the proper place wherein they were to worship, there was a necessity for a second gate for them: this gate was cut out of its wall, over against the first gate. 5.199. There was also on the other sides one southern and one northern gate, through which was a passage into the court of the women; for as to the other gates, the women were not allowed to pass through them; nor when they went through their own gate could they go beyond their own wall. This place was allotted to the women of our own country, and of other countries, provided they were of the same nation, and that equally. 5.200. The western part of this court had no gate at all, but the wall was built entire on that side. But then the cloisters which were betwixt the gates extended from the wall inward, before the chambers; for they were supported by very fine and large pillars. These cloisters were single, and, excepting their magnitude, were no way inferior to those of the lower court. 5.201. 3. Now nine of these gates were on every side covered over with gold and silver, as were the jambs of their doors and their lintels; but there was one gate that was without [the inward court of] the holy house, which was of Corinthian brass, and greatly excelled those that were only covered over with silver and gold. 5.202. Each gate had two doors, whose height was severally thirty cubits, and their breadth fifteen. 5.203. However, they had large spaces within of thirty cubits, and had on each side rooms, and those, both in breadth and in length, built like towers, and their height was above forty cubits. Two pillars did also support these rooms, and were in circumference twelve cubits. 5.204. Now the magnitudes of the other gates were equal one to another; but that over the Corinthian gate, which opened on the east over against the gate of the holy house itself, was much larger; 5.205. for its height was fifty cubits; and its doors were forty cubits; and it was adorned after a most costly manner, as having much richer and thicker plates of silver and gold upon them than the other. These nine gates had that silver and gold poured upon them by Alexander, the father of Tiberius. 5.206. Now there were fifteen steps, which led away from the wall of the court of the women to this greater gate; whereas those that led thither from the other gates were five steps shorter. 5.207. 4. As to the holy house itself, which was placed in the midst [of the inmost court], that most sacred part of the temple, it was ascended to by twelve steps; and in front its height and its breadth were equal, and each a hundred cubits, though it was behind forty cubits narrower; for on its front it had what may be styled shoulders on each side, that passed twenty cubits further. 5.208. Its first gate was seventy cubits high, and twenty-five cubits broad; but this gate had no doors; for it represented the universal visibility of heaven, and that it cannot be excluded from any place. Its front was covered with gold all over, and through it the first part of the house, that was more inward, did all of it appear; which, as it was very large, so did all the parts about the more inward gate appear to shine to those that saw them; 5.209. but then, as the entire house was divided into two parts within, it was only the first part of it that was open to our view. Its height extended all along to ninety cubits in height, and its length was fifty cubits, and its breadth twenty. 5.210. But that gate which was at this end of the first part of the house was, as we have already observed, all over covered with gold, as was its whole wall about it; it had also golden vines above it, from which clusters of grapes hung as tall as a man’s height. 5.211. But then this house, as it was divided into two parts, the inner part was lower than the appearance of the outer, and had golden doors of fifty-five cubits altitude, and sixteen in breadth; 5.212. but before these doors there was a veil of equal largeness with the doors. It was a Babylonian curtain, embroidered with blue, and fine linen, and scarlet, and purple, and of a contexture that was truly wonderful. Nor was this mixture of colors without its mystical interpretation, but was a kind of image of the universe; 5.213. for by the scarlet there seemed to be enigmatically signified fire, by the fine flax the earth, by the blue the air, and by the purple the sea; two of them having their colors the foundation of this resemblance; but the fine flax and the purple have their own origin for that foundation, the earth producing the one, and the sea the other. 5.214. This curtain had also embroidered upon it all that was mystical in the heavens, excepting that of the [twelve] signs, representing living creatures. 5.215. 5. When any persons entered into the temple, its floor received them. This part of the temple therefore was in height sixty cubits, and its length the same; whereas its breadth was but twenty cubits: 5.216. but still that sixty cubits in length was divided again, and the first part of it was cut off at forty cubits, and had in it three things that were very wonderful and famous among all mankind, the candlestick, the table [of shew-bread], and the altar of incense. 5.217. Now, the seven lamps signified the seven planets; for so many there were springing out of the candlestick. Now, the twelve loaves that were upon the table signified the circle of the zodiac and the year; 5.218. but the altar of incense, by its thirteen kinds of sweet-smelling spices with which the sea replenished it, signified that God is the possessor of all things that are both in the uninhabitable and habitable parts of the earth, and that they are all to be dedicated to his use. 5.219. But the inmost part of the temple of all was of twenty cubits. This was also separated from the outer part by a veil. In this there was nothing at all. It was inaccessible and inviolable, and not to be seen by any; and was called the Holy of Holies. 5.220. Now, about the sides of the lower part of the temple, there were little houses, with passages out of one into another; there were a great many of them, and they were of three stories high; there were also entrances on each side into them from the gate of the temple. 5.221. But the superior part of the temple had no such little houses any further, because the temple was there narrower, and forty cubits higher, and of a smaller body than the lower parts of it. Thus we collect that the whole height, including the sixty cubits from the floor, amounted to a hundred cubits. 5.222. 6. Now the outward face of the temple in its front wanted nothing that was likely to surprise either men’s minds or their eyes; for it was covered all over with plates of gold of great weight, and, at the first rising of the sun, reflected back a very fiery splendor, and made those who forced themselves to look upon it to turn their eyes away, just as they would have done at the sun’s own rays. 5.223. But this temple appeared to strangers, when they were coming to it at a distance, like a mountain covered with snow; for as to those parts of it that were not gilt, they were exceeding white. 5.224. On its top it had spikes with sharp points, to prevent any pollution of it by birds sitting upon it. of its stones, some of them were forty-five cubits in length, five in height, and six in breadth. 5.225. Before this temple stood the altar, fifteen cubits high, and equal both in length and breadth; each of which dimensions was fifty cubits. The figure it was built in was a square, and it had corners like horns; and the passage up to it was by an insensible acclivity. It was formed without any iron tool, nor did any such iron tool so much as touch it at any time. 5.226. There was also a wall of partition, about a cubit in height, made of fine stones, and so as to be grateful to the sight; this encompassed the holy house and the altar, and kept the people that were on the outside off from the priests. 5.227. Moreover, those that had the gonorrhea and the leprosy were excluded out of the city entirely; women also, when their courses were upon them, were shut out of the temple; nor when they were free from that impurity, were they allowed to go beyond the limit before-mentioned; men also, that were not thoroughly pure, were prohibited to come into the inner [court of the] temple; nay, the priests themselves that were not pure were prohibited to come into it also. 5.228. 7. Now all those of the stock of the priests that could not minister by reason of some defect in their bodies, came within the partition, together with those that had no such imperfection, and had their share with them by reason of their stock, but still made use of none except their own private garments; for nobody but he that officiated had on his sacred garments; 5.229. but then those priests that were without any blemish upon them went up to the altar clothed in fine linen. They abstained chiefly from wine, out of this fear, lest otherwise they should transgress some rules of their ministration. 5.230. The high priest did also go up with them; not always indeed, but on the seventh days and new moons, and if any festivals belonging to our nation, which we celebrate every year, happened. 5.231. When he officiated, he had on a pair of breeches that reached beneath his privy parts to his thighs, and had on an inner garment of linen, together with a blue garment, round, without seam, with fringework, and reaching to the feet. There were also golden bells that hung upon the fringes, and pomegranates intermixed among them. The bells signified thunder, and the pomegranates lightning. 5.232. But that girdle that tied the garment to the breast was embroidered with five rows of various colors, of gold, and purple, and scarlet, as also of fine linen and blue, with which colors we told you before the veils of the temple were embroidered also. 5.233. The like embroidery was upon the ephod; but the quantity of gold therein was greater. Its figure was that of a stomacher for the breast. There were upon it two golden buttons like small shields, which buttoned the ephod to the garment; in these buttons were enclosed two very large and very excellent sardonyxes, having the names of the tribes of that nation engraved upon them: 5.234. on the other part there hung twelve stones, three in a row one way, and four in the other; a sardius, a topaz, and an emerald; a carbuncle, a jasper, and a sapphire; an agate, an amethyst, and a ligure; an onyx, a beryl, and a chrysolite; upon every one of which was again engraved one of the forementioned names of the tribes. 5.235. A mitre also of fine linen encompassed his head, which was tied by a blue ribbon, about which there was another golden crown, in which was engraven the sacred name [of God]: it consists of four vowels. 5.236. However, the high priest did not wear these garments at other times, but a more plain habit; he only did it when he went into the most sacred part of the temple, which he did but once in a year, on that day when our custom is for all of us to keep a fast to God. 5.237. And thus much concerning the city and the temple; but for the customs and laws hereto relating, we shall speak more accurately another time; for there remain a great many things thereto relating which have not been here touched upon. 6.423. So these high priests, upon the coming of that feast which is called the Passover, when they slay their sacrifices, from the ninth hour till the eleventh, but so that a company not less than ten belong to every sacrifice (for it is not lawful for them to feast singly by themselves), and many of us are twenty in a company, 6.424. found the number of sacrifices was two hundred and fifty-six thousand five hundred; 6.425. which, upon the allowance of no more than ten that feast together, amounts to two million seven hundred thousand and two hundred persons that were pure and holy; 6.426. for as to those that have the leprosy, or the gonorrhea, or women that have their monthly courses, or such as are otherwise polluted, it is not lawful for them to be partakers of this sacrifice; 6.427. nor indeed for any foreigners either, who come hither to worship. |
|
| 12. Palestinian Talmud, Megillah, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan |
| 13. Palestinian Talmud, Ketuvot, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan |
| 14. Palestinian Talmud, Berachot, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan |
| 15. Palestinian Talmud, Sukkah, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan |
| 16. Palestinian Talmud, Sanhedrin, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan |
17. Babylonian Talmud, Sukkah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •temple mount, synagogue Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 60| 53a. אשה היתה בוררת חטים לאור של בית השואבה:,חסידים ואנשי מעשה כו': ת"ר יש מהן אומרים אשרי ילדותנו שלא ביישה את זקנותנו אלו חסידים ואנשי מעשה ויש מהן אומרים אשרי זקנותנו שכפרה את ילדותנו אלו בעלי תשובה אלו ואלו אומרים אשרי מי שלא חטא ומי שחטא ישוב וימחול לו,תניא אמרו עליו על הלל הזקן כשהיה שמח בשמחת בית השואבה אמר כן אם אני כאן הכל כאן ואם איני כאן מי כאן הוא היה אומר כן למקום שאני אוהב שם רגלי מוליכות אותי אם תבא אל ביתי אני אבא אל ביתך אם אתה לא תבא אל ביתי אני לא אבא אל ביתך שנאמר (שמות כ, כד) בכל המקום אשר אזכיר את שמי אבא אליך וברכתיך,אף הוא ראה גלגולת אחת שצפה על פני המים אמר לה על דאטפת אטפוך ומטיפיך יטופון אמר רבי יוחנן רגלוהי דבר איניש אינון ערבין ביה לאתר דמיתבעי תמן מובילין יתיה,הנהו תרתי כושאי דהוו קיימי קמי שלמה (מלכים א ד, ג) אליחרף ואחיה בני שישא סופרים דשלמה הוו יומא חד חזייה למלאך המות דהוה קא עציב א"ל אמאי עציבת א"ל דקא בעו מינאי הני תרתי כושאי דיתבי הכא מסרינהו לשעירים שדרינהו למחוזא דלוז כי מטו למחוזא דלוז שכיבו,למחר חזיא מלאך המות דהוה קבדח א"ל אמאי בדיחת א"ל באתר דבעו מינאי תמן שדרתינהו מיד פתח שלמה ואמר רגלוהי דבר איניש אינון ערבין ביה לאתר דמיתבעי תמן מובילין יתיה,תניא אמרו עליו על רבן שמעון בן גמליאל כשהיה שמח שמחת בית השואבה היה נוטל שמנה אבוקות של אור וזורק אחת ונוטל אחת ואין נוגעות זו בזו וכשהוא משתחוה נועץ שני גודליו בארץ ושוחה ונושק את הרצפה וזוקף ואין כל בריה יכולה לעשות כן וזו היא קידה,לוי אחוי קידה קמיה דרבי ואיטלע והא גרמא ליה והאמר רבי אלעזר לעולם אל יטיח אדם דברים כלפי מעלה שהרי אדם גדול הטיח דברים כלפי מעלה ואיטלע ומנו לוי הא והא גרמא ליה,לוי הוה מטייל קמיה דרבי בתמני סכיני שמואל קמיה שבור מלכא בתמניא מזגי חמרא אביי קמיה (דרבא) בתמניא ביעי ואמרי לה בארבעה ביעי,תניא אמר ר' יהושע בן חנניה כשהיינו שמחים שמחת בית השואבה לא ראינו שינה בעינינו כיצד שעה ראשונה תמיד של שחר משם לתפלה משם לקרבן מוסף משם לתפלת המוספין משם לבית המדרש משם לאכילה ושתיה משם לתפלת המנחה משם לתמיד של בין הערבים מכאן ואילך לשמחת בית השואבה,איני והאמר רבי יוחנן שבועה שלא אישן שלשה ימים מלקין אותו וישן לאלתר אלא הכי קאמר לא טעמנו טעם שינה דהוו מנמנמי אכתפא דהדדי:,חמש עשרה מעלות: אמר ליה רב חסדא לההוא מדרבנן דהוי קמסדר אגדתא קמיה א"ל שמיע לך הני חמש עשרה מעלות כנגד מי אמרם דוד א"ל הכי אמר רבי יוחנן בשעה שכרה דוד שיתין קפא תהומא ובעי למשטפא עלמא אמר דוד חמש עשרה מעלות והורידן אי הכי חמש עשרה מעלות יורדות מיבעי ליה,אמר ליה הואיל ואדכרתן (מלתא) הכי אתמר בשעה שכרה דוד שיתין קפא תהומא ובעא למשטפא עלמא אמר דוד מי איכא דידע אי שרי למכתב שם | 53a. It was so bright that b a woman would /b be able to b sort wheat by the light of the /b Celebration of the b Place of the Drawing /b of the Water.,§ The mishna continues: b The pious and the men of action /b would dance before the people who attended the celebration. b The Sages taught /b in the i Tosefta /i that b some of them would say /b in their song praising God: b Happy is our youth, /b as we did not sin then, b that did not embarrass our old age. These are the pious and the men of action, /b who spent all their lives engaged in Torah and mitzvot. b And some would say: Happy is our old age, that atoned for our youth /b when we sinned. b These are the penitents. /b Both b these and those say: Happy is he who did not sin; and he who sinned should repent and /b God b will absolve him. /b , b It is taught /b in the i Tosefta /i : b They said about Hillel the Elder that when he was rejoicing at the Celebration of the Place of the Drawing /b of the Water b he said this: If I am here, everyone is here; and if I am not here, who is here? /b In other words, one must consider himself as the one upon whom it is incumbent to fulfill obligations, and he must not rely on others to do so. b He would /b also b say this: To the place that I love, there my feet take me, /b and therefore, I come to the Temple. And the Holy One, Blessed be He, says: b If you come to My house, I will come to your house; if you do not come to My house, I will not come to your house, as it is stated: “In every place that I cause My name to be mentioned, I will come to you and bless you” /b (Exodus 20:21).,The Gemara cites another statement of Hillel the Elder. b Additionally, he saw one skull that was floating on the water /b and b he said to it: Because you drowned /b others, b they drowned you, and those that drowned you will be drowned. /b That is the way of the world; everyone is punished measure for measure. Apropos following one’s feet, b Rabbi Yoḥa said: The feet of a person are responsible for him; to the place where he is in demand, there they lead him. /b ,The Gemara relates with regard to b these two Cushites who would stand before Solomon: “Elihoreph and Ahijah, the sons of Shisha” /b (I Kings 4:3), and b they were scribes of Solomon. One day /b Solomon b saw that the Angel of Death was sad. He said to him: Why are you sad? He said to him: They are asking me /b to take the lives of b these two Cushites who are sitting here. /b Solomon b handed them to the demons /b in his service, b and sent them to the district of Luz, /b where the Angel of Death has no dominion. b When they arrived at the district of Luz, they died. /b , b The following day, /b Solomon b saw that the Angel of Death was happy. He said to him: Why are you happy? He replied: In the place that they asked me /b to take them, b there you sent them. /b The Angel of Death was instructed to take their lives in the district of Luz. Since they resided in Solomon’s palace and never went to Luz, he was unable to complete his mission. That saddened him. Ultimately, Solomon dispatched them to Luz, enabling the angel to accomplish his mission. That pleased him. b Immediately, Solomon began /b to speak b and said: The feet of a person are responsible for him; to the place where he is in demand, there they lead him. /b ,§ b It is taught /b in a i baraita /i : b They said about Rabban Shimon ben Gamliel that when he would rejoice at the Celebration of the Place of the Drawing /b of the Water, b he would take eight flaming torches and toss one and catch another, /b juggling them, b and, /b though all were in the air at the same time, b they would not touch each other. And when he would prostrate himself, he would insert his two thumbs into the ground, and bow, and kiss the floor /b of the courtyard b and straighten, and /b there was b not any /b other b creature /b that b could do that /b due to the extreme difficulty involved. b And this was the /b form of bowing called b i kidda /i /b performed by the High Priest.,The Gemara relates: b Levi demonstrated a i kidda /i before Rabbi /b Yehuda HaNasi and strained his thigh b and came up lame. /b The Gemara asks: b And is that what caused him /b to be lame? b But didn’t Rabbi Elazar say: One should never speak impertinently toward /b God b above; as a great person /b once b spoke impertinently toward /b God b above, /b and even though his prayers were answered, he was still punished b and came up lame. And who /b was this great person? It was b Levi. /b Apparently his condition was not caused by his bow. The Gemara answers: There is no contradiction. Both b this and that caused him /b to come up lame; because he spoke impertinently toward God, he therefore was injured when exerting himself in demonstrating i kidda /i .,Apropos the rejoicing of Rabban Shimon ben Gamliel at the Celebration of the Place of the Drawing of the Water, the Gemara recounts: b Levi would walk before Rabbi /b Yehuda HaNasi juggling b with eight knives. Shmuel /b would juggle b before King Shapur with eight glasses of wine /b without spilling. b Abaye /b would juggle b before Rabba with eight eggs. Some say /b he did so b with four eggs. /b All these were cited., b It is taught /b in a i baraita /i that b Rabbi Yehoshua ben Ḥaya said: When we would rejoice /b in b the Celebration of the Place of the Drawing /b of the Water, b we did not see sleep in our eyes /b the entire Festival. b How so? /b In the b first hour /b of the day, b the daily morning offering /b was sacrificed and everyone came to watch. b From there /b they proceeded b to /b engage in b prayer /b in the synagogue; b from there, to /b watch the sacrifice of b the additional offerings; from there, /b to the synagogue b to /b recite b the additional prayer. From there /b they would proceed b to the study hall /b to study Torah; b from there to the eating and drinking /b in the i sukka /i ; b from there to the afternoon prayer. From there /b they would proceed b to the daily afternoon offering /b in the Temple. b From this /b point b forward, /b they proceeded b to the Celebration of the Place of the Drawing /b of the Water.,The Gemara wonders: b Is that so? But didn’t Rabbi Yoḥa say: /b One who took b an oath that I will not sleep three days, one flogs him /b immediately for taking an oath in vain, b and he /b may b sleep immediately /b because it is impossible to stay awake for three days uninterrupted. b Rather, this is what /b Rabbi Yehoshua b is saying: We did not experience the sense of /b actual b sleep, because they would /b merely b doze on each other’s shoulders. /b In any case, they were not actually awake for the entire week.,§ The mishna continues: The musicians would stand on the b fifteen stairs /b that descend from the Israelites’ courtyard to the Women’s Courtyard, corresponding to the fifteen Songs of the Ascents in Psalms. b Rav Ḥisda said to one of the Sages who was organizing i aggada /i before him: Did you hear /b with regard to b these fifteen /b Songs of b Ascents /b in Psalms, b corresponding to what did David say them? He said to him /b that b this /b is what b Rabbi Yoḥa said: At the time that David dug the drainpipes /b in the foundation of the Temple, the waters of b the depths rose and sought to inundate the world. /b Immediately, b David recited the fifteen /b Songs of the b Ascents and caused them to subside. /b Rav Ḥisda asked: b If so, /b should they be called b fifteen /b Songs of the b Ascents? They should have been /b called Songs of the b Descents. /b ,Rav Ḥisda continued and b said to him: Since you reminded me /b of this b matter, this is /b what b was /b originally b stated: At the time that David dug the drainpipes, /b the waters of b the depths rose and sought to inundate the world. David said: Is there anyone who knows whether it is permitted to write the /b sacred b name /b |
|
18. Babylonian Talmud, Pesahim, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •temple mount, synagogue Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 61| 64b. שחל להיות בשבת מניח ידו על כתף חבירו ויד חבירו על כתיפו ותולה ומפשיט קרעו והוציא את אימוריו נתנו במגיס והקטירן על גבי המזבח,יצתה כת הראשונה וישבה לה בהר הבית שניה בחיל והשלישית במקומה עומדת חשיכה יצאו וצלו את פסחיהן:, big strongגמ׳ /strong /big א"ר יצחק אין הפסח נשחט אלא בג' כתות של שלשים שלשים בני אדם מ"ט קהל ועדה וישראל מספקא לן אי בבת אחת אי בזה אחר זה,הלכך בעינן שלש כתות של שלשים שלשים בני אדם דאי בבת אחת הא איכא ואי בזה אחר זה הא איכא הלכך בחמשין נמי סגיא דעיילי תלתין ועבדי עיילי עשרה ונפקי עשרה עיילי עשרה ונפקי עשרה:,נכנסה כת ראשונה וכו': איתמר אביי אמר ננעלו תנן רבא אמר נועלין תנן,מאי בינייהו איכא בינייהו למסמך אניסא אביי אמר ננעלו תנן כמה דעיילו מעלו וסמכינן אניסא רבא אמר נועלין תנן ולא סמכינן אניסא,והא דתנן א"ר יהודה ח"ו שעקביא בן מהללאל נתנדה שאין עזרה ננעלת על כל אדם בישראל בחכמה וביראת חטא כעקביא בן מהללאל אביי מתרץ לטעמיה ורבא מתרץ לטעמיה אביי מתרץ לטעמיה אין בעזרה בשעה שננעלה על כל אדם בישראל בחכמה וביראת חטא כעקביא בן מהללאל רבא מתרץ לטעמיה אין בעזרה בשעה שנועלין אותה על כל ישראל בחכמה וביראת חטא כעקביא בן מהללאל,תנו רבנן מעולם לא נתמעך אדם בעזרה חוץ מפסח אחד שהיה בימי הלל שנתמעך בו זקן אחד והיו קוראין אותו פסח מעוכין,תנו רבנן פעם אחת ביקש אגריפס המלך ליתן עיניו באוכלוסי ישראל אמר ליה לכהן גדול תן עיניך בפסחים נטל כוליא מכל אחד ונמצאו שם ששים ריבוא זוגי כליות כפלים כיוצאי מצרים חוץ מטמא ושהיה בדרך רחוקה ואין לך כל פסח ופסח שלא נמנו עליו יותר מעשרה בני אדם והיו קוראין אותו פסח מעובין,נטל כוליא הא בעי אקטורה דהדר מקטיר להו והכתיב (ויקרא ג, ה) והקטירו שלא יערב חלביו של זה בזה,דהדר מקטיר להו חדא חדא והתניא (ויקרא ג, טז) והקטירם שיהא כולו כאחד אלא תפיסה בעלמא דשקיל מינייהו עד דיהבין ליה מידי אחרינא:,כהנים עומדין שורות וכו': מאי טעמא אילימא דילמא שקלי דדהבא ומעיילי דכספא הכא נמי דילמא שקלי בר מאתן ומעיילי בר מאה אלא דהכי שפיר טפי:,ולא היו לבזיכין שוליים וכו': תנו רבנן כל הבזיכין שבמקדש לא היו להן שוליים חוץ מבזיכי לבונה של לחם הפנים שמא יניחום ויפרוס הלחם:,שחט ישראל וקבל הכהן וכו': לא סגיא דלאו ישראל היא גופא קמ"ל דשחיטה בזר כשירה וקבל הכהן הא קמשמע לן מקבלה ואילך מצות כהונה,נותנו לחבירו שמעת מינה הולכה שלא ברגל הויא הולכה דילמא הוא נייד פורתא ואלא מאי קמ"ל הא קמשמע לן (משלי יד, כח) ברב עם הדרת מלך:,קבל את המלא ומחזיר את הריקן וכו': אבל איפכא לא מסייע ליה לר"ש בן לקיש דאמר ר"ש בן לקיש אין מעבירין על המצות:,כהן הקרוב אצל המזבח וכו': מאן תנא פסח בזריקה א"ר חסדא ר' יוסי הגלילי היא,דתניא ר' יוסי הגלילי אומר (במדבר יח, יז) את דמם תזרוק על המזבח ואת חלבם תקטיר דמו לא נאמר אלא דמם חלבו לא נאמר אלא חלבם למד על בכור ומעשר ופסח שהן טעונין מתן דמים ואימורין לגבי מזבח,מנלן דטעונין יסוד אמר רבי אלעזר אתיא זריקה זריקה מעולה כתיב הכא את דמם תזרוק על המזבח וכתיב התם (ויקרא א, יא) וזרקו בני אהרן הכהנים את דמו על המזבח סביב מה עולה טעונה יסוד אף פסח נמי טעון יסוד | 64b. b occurred on Shabbat, /b when moving the rods is prohibited (Rambam), b he would rest his hand on another’s shoulder and the other’s hand on his /b own b shoulder and suspend /b the offering b and flay /b it. b He would tear /b open the flesh of the offering b and remove its sacrificial parts, /b i.e., the fats and other parts offered on the altar. b He would place /b the sacrificial parts b in a large basin [ i mageis /i ] and burn them on the altar. /b ,If this took place on Shabbat, when carrying is prohibited, b the first group would exit and remain on the Temple Mount; the second /b group would remain within b the rampart, /b which was an area outside the women’s courtyard; b and the third /b group b would stand in its place /b in the Temple. They would wait there until nightfall, and as soon as b it became dark, they would /b all b go out and roast their Paschal lambs, /b everyone in his own place., strong GEMARA: /strong b Rabbi Yitzḥak said: The Paschal lamb is slaughtered only in three groups of /b at least b thirty people /b each. b What is the reason /b for this rule? The verse says: b Assembly, congregation, and Israel, /b and each of these terms refers to a group of no fewer than ten people. b We are uncertain /b as to whether this means that we need three groups of ten people b at the same time /b or b one after another. /b , b Therefore, /b in order to satisfy both possible interpretations, b we require three groups of thirty people /b each. b As, if /b you say we need all thirty b at the same time, /b we b have /b that, b and if /b we need them b one after another, /b we b have /b that as well. b Therefore, /b in pressing circumstances when there are not enough people present, b even fifty /b people b suffice. /b How so? b Thirty enter and perform /b the necessary rite, b ten /b others b enter and ten /b of the original group b leave /b so that those present are considered a new group, b and /b then b ten /b others b enter and ten /b more b leave /b so that those present now comprise a third group. In this way the Paschal lamb is slaughtered in three groups of thirty people each, although the total number of people involved is only fifty.,The mishna teaches that b the first group entered, /b after which they closed the doors to the Temple courtyard. b It was stated /b that the i amora’im /i disagreed about the precise wording of the mishna. b Abaye said: We learned /b in the mishna that the doors of the Temple courtyard miraculously b closed by themselves. Rava said: We learned /b in the mishna b that /b people b would close /b the doors of the Temple courtyard at the appropriate time., b What is /b the practical difference b between them? The /b practical difference b between them is /b with regard to b whether we rely on a miracle. Abaye said: We learned /b in the mishna b that the doors closed by themselves; as many /b people b as entered, entered, and we rely on a miracle /b to close the doors so that an excessive number of people not enter and thus create a danger (Rabbeinu Ḥael). b Rava said: We learned /b in the mishna b that /b people would b close /b the doors, b and we do not rely on a miracle /b to ensure that the courtyard not become overly crowded., b And that which we learned /b elsewhere in a mishna with regard to the ban placed upon Akavya ben Mahalalel for having spoken harshly about Shemaya and Avtalyon, that b Rabbi Yehuda said: Heaven forbid that Akavya ben Mahalalel was banned; /b it must have been someone else, as even when the entire Jewish people would come to Jerusalem for the Festival, b the Temple courtyard would not close on any man from Israel /b as full of b wisdom and fear of sin as Akavya ben Mahalalel; Abaye /b can b explain /b this statement b according to his opinion, and Rava /b can also b explain /b it b according to his opinion. Abaye /b can b explain /b it b according to his opinion /b as follows: b No man from Israel was in the Temple courtyard when it closed by itself /b who was as full of b wisdom and fear of sin as Akavya ben Mahalalel. Rava, /b too, can b explain /b it b according to his opinion /b as follows: b No /b man b from Israel was in the Temple courtyard when they closed it /b who was as full of b wisdom and fear of sin as Akavya ben Mahalalel. /b , b The Sages taught: No one was ever crushed /b by the great throngs of people b in the Temple courtyard, except for one Passover in the days of Hillel when an old man was crushed, and they called /b that Passover b the Passover of the crushed. /b , b The Sages taught: Once, King Agrippa wished to set his eyes on the multitudes [ i ukhlosin /i ] of Israel /b to know how many they were. He b said to the High Priest: Set your eyes on the Paschal lambs; /b count how many animals are brought in order to approximate the number of people. The High Priest b took a kidney from each one, /b as the kidneys are burned on the altar, b and six hundred thousand pairs of kidneys were found there, double /b the number of b those who left Egypt. /b This did not reflect the sum total of the Jewish people, as it b excluded those who were ritually impure or at a great distance, /b who did not come to offer the sacrifice. Furthermore, this was a count of the Paschal lambs and not of the people, b and there was not a single Paschal lamb that did not have more than ten people registered for it. They called that /b Passover b the Passover of the crowded, /b due to the large number of people.,The Gemara questions one of the details of this story: How could the High Priest b take a kidney? /b Didn’t b he have to burn it /b on the altar? The Gemara answers: b He /b first took the kidneys for the count, and b subsequently he burned them. /b The Gemara asks: b Isn’t it written: “And /b the priest b shall burn it /b on the altar; it is the food of the offering made by fire to the Lord” (Leviticus 3:11)? The singular “it” apparently indicates that b he must not mix /b the b fats of this /b sacrifice b with /b those of b another; /b rather, he must burn each set separately.,The Gemara answers: b He subsequently burned them one by one /b and not all together. The Gemara asks further: b Wasn’t it taught /b in a i baraita /i that the plural “them” in the verse: “And the priest b shall burn them /b upon the altar; it is the food of the offering made by fire for a satisfying aroma; all the fat is the Lord’s” (Leviticus 3:16) indicates b that all /b the sacrificial parts of a sacrifice must be offered b at the same time? Rather, /b it must be that when the High Priest took a kidney for counting, it was b merely /b momentary b seizure; /b that is, b he took it from them until they brought him something else /b with which to keep track of the numbers, and it was this other item that was counted afterward.,It was stated in the mishna that b the priests stood in rows /b and that there were rows of priests holding silver bowls and rows of priests holding gold bowls, but that in no rows were there both gold and silver bowls. b What is the reason /b that there was no intermingling of gold and silver bowls? b If you say /b that it was due to concern that b perhaps /b a priest b would take a gold /b bowl to keep for himself b and /b then b return a silver /b one in its place, the solution described in the mishna does not alleviate this concern. b Here, too, /b in a row where everyone is holding gold bowls, there is concern that b perhaps /b a priest b would take a two-hundred- /b dinar bowl, keep it for himself, b and /b then b return a /b one-hundred-dinar bowl in its place (Rid). b Rather, /b the reason is b that this /b arrangement, where all the bowls in each row are of the same color, b is /b aesthetically b more attractive. /b ,It was further stated in the mishna that b the bowls did not have /b flat b bases. /b The Gemara adds that b the Sages taught /b a i baraita /i that states: b None of the bowls in the Temple had /b flat b bases /b for the same reason, so that they should not be put down, which would allow the blood to congeal. This was b with the exception of the bowls of frankincense /b that would be placed on b the showbread, /b which did have flat bases. They could not have sharp bottoms out of concern that b perhaps /b the priests b would rest them on the bread and the bread would break. /b The showbread had an intricate and delicate shape, and a bowl with a sharp bottom could pierce or break the bread.,It was taught in the mishna: b An Israelite would slaughter /b the offering b and a priest would receive /b the blood and pass it to other priests. The Gemara asks: b Is it not sufficient /b if someone who is b not an Israelite /b slaughters the offering? Must the ritual slaughter be performed specifically by an Israelite, and not by a priest or a Levite? The Gemara answers: The mishna b teaches us this /b i halakha /i b itself, that /b even if the b slaughter /b is performed b by a non-priest /b it b is valid. /b And that which was stated in the mishna that b the priest receives /b the blood b comes to teach us that from receiving and onward /b the rite is b a commandment /b cast b upon the priesthood, /b and a non-priest may not perform it.,It was also taught in the mishna that the priest would b pass /b the bowl of blood b to another /b priest. The Gemara suggests: b Learn from this that carrying without walking, /b i.e., transporting the blood to the altar by passing it from hand to hand without actually walking with it to the altar, b is /b considered a valid act of b carrying /b the blood of a sacrifice to the altar, one of the four rites involved in the offering of a sacrifice. This would resolve the same uswered question in tractate i Zevaḥim /i . The Gemara rejects this proof: b Perhaps /b the priest b would move a little /b with his feet as he passed the bowl to the next priest, in order to fulfill the requirement to walk with the blood to the altar. b Rather, what does this /b account of how they transported the blood to the altar b teach us? /b The Gemara answers: b It teaches us /b that the priests were arranged in rows in order to increase the number of people involved in the rite and fulfill the principle that b “in the multitude of people is the king’s glory” /b (Proverbs 14:28).,It was further stated in the mishna that each priest would b receive a full /b bowl of blood b and return an empty /b one. The Gemara infers: b But the opposite /b was b not /b done; the priest would not first return an empty bowl and then receive a full one. This b supports /b the opinion of b Rabbi Shimon ben Lakish, as Rabbi Shimon ben Lakish said: One must not postpone /b the performance of b mitzvot. /b When one is presented with the opportunity to fulfill a mitzva, he must do so immediately and not delay for any reason. In this case, since bringing the blood to the altar is a mitzva, the priest should first fulfill the mitzva at hand and receive the full bowl of blood, and only then should he return the empty bowl.,It was also stated in the mishna that b the priest who was closest to the altar /b would sprinkle the blood upon the altar. b Who is the i tanna /i /b who holds that the blood of b the Paschal lamb /b requires b sprinkling /b from afar upon the altar, and that pouring the blood directly from the bowl onto the altar does not suffice? b Rav Ḥisda said: It is Rabbi Yosei HaGelili. /b , b As it was taught /b in a i baraita /i that b Rabbi Yosei HaGelili says: /b The verse states: “But the firstborn of an ox, or the firstborn of a sheep, or the firstborn of a goat, you shall not redeem, they are sacred; b you shall sprinkle their blood upon the altar and you shall burn their fat /b for an offering made by fire, for a satisfying aroma to the Lord” (Numbers 18:17). b It is not stated: Its blood, but /b rather b “their blood.” /b Similarly, b it is not stated: Its fat, but /b rather b “their fat.” /b This b teaches with regard to the firstborn /b animal, which is mentioned explicitly in the verse, as well as b the tithed animal and the Paschal lamb, /b which have a level of sanctity similar to a firstborn animal, b that they /b all b require placement of their blood and sacrificial parts on the altar, /b although the Torah does not give explicit instructions with regard to this aspect of the rite for a tithed animal or Paschal lamb.,The Gemara asks: b From where do we /b derive that their blood b requires /b sprinkling upon the altar on a side that has a b base? Rabbi Elazar said: This is derived /b by way of a verbal analogy between the word b sprinkling /b used here and the word b sprinkling /b used b with regard to a burnt-offering. Here, it is written: “You shall sprinkle their blood upon the altar;” there, it is written /b with regard to a burnt-offering: “And he shall slaughter it on the side of the altar northward before the Lord; b and the sons of Aaron, the priests, shall sprinkle its blood round about upon the altar” /b (Leviticus 1:11). b Just as /b the blood of a b burnt-offering must /b be sprinkled on the altar in a place where there is b a base, so too, /b the blood of a b Paschal lamb must /b be sprinkled in a place where there is b a base. /b |
|
19. Babylonian Talmud, Megillah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •temple mount, synagogue Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 60| 26a. יקחו ספרים ספרים לוקחין תורה,אבל אם מכרו תורה לא יקחו ספרים ספרים לא יקחו מטפחות מטפחות לא יקחו תיבה תיבה לא יקחו בית הכנסת בית הכנסת לא יקחו את הרחוב,וכן במותריהן:, big strongגמ׳ /strong /big בני העיר שמכרו רחובה של עיר אמר רבה בר בר חנה אמר רבי יוחנן זו דברי ר' מנחם בר יוסי סתומתאה אבל חכ"א הרחוב אין בו משום קדושה,ור' מנחם בר יוסי מאי טעמיה הואיל והעם מתפללין בו בתעניות ובמעמדות ורבנן ההוא אקראי בעלמא:,בית הכנסת לוקחין תיבה: אמר רבי שמואל בר נחמני א"ר יונתן לא שנו אלא בית הכנסת של כפרים אבל בית הכנסת של כרכין כיון דמעלמא אתו ליה לא מצו מזבני ליה דהוה ליה דרבים,אמר רב אשי האי בי כנישתא דמתא מחסיא אף על גב דמעלמא אתו לה כיון דאדעתא דידי קאתו אי בעינא מזבנינא לה,מיתיבי א"ר יהודה מעשה בבית הכנסת של טורסיים שהיה בירושלים שמכרוה לרבי אליעזר ועשה בה כל צרכיו והא התם דכרכים הוה ההיא בי כנישתא זוטי הוה ואינהו עבדוה,מיתיבי (ויקרא יד, לד) בבית ארץ אחוזתכם אחוזתכם מיטמא בנגעים ואין ירושלים מיטמא בנגעים אמר רבי יהודה אני לא שמעתי אלא מקום מקדש בלבד,הא בתי כנסיות ובתי מדרשות מיטמאין אמאי הא דכרכין הוו אימא א"ר יהודה אני לא שמעתי אלא מקום מקודש בלבד,במאי קמיפלגי ת"ק סבר לא נתחלקה ירושלים לשבטים ורבי יהודה סבר נתחלקה ירושלים לשבטים,ובפלוגתא דהני תנאי,דתניא מה היה בחלקו של יהודה הר הבית הלשכות והעזרות ומה היה בחלקו של בנימין אולם והיכל ובית קדשי הקדשים,ורצועה היתה יוצאת מחלקו של יהודה ונכנסת בחלקו של בנימין ובה מזבח בנוי והיה בנימין הצדיק מצטער עליה בכל יום לבולעה שנאמר (דברים לג, יב) חופף עליו כל היום לפיכך זכה בנימין ונעשה אושפיזכן לשכינה,והאי תנא סבר לא נתחלקה ירושלים לשבטים דתניא אין משכירים בתים בירושלים מפני שאינן שלהן ר"א (בר צדוק) אומר אף לא מטות לפיכך עורות קדשים בעלי אושפיזין נוטלין אותן בזרוע,אמר אביי ש"מ אורח ארעא למישבק אינש גולפא ומשכא באושפיזיה,אמר רבא לא שנו אלא שלא מכרו שבעה טובי העיר במעמד אנשי העיר אבל מכרו שבעה טובי העיר במעמד אנשי העיר אפילו | 26a. b they may purchase scrolls /b of the Prophets and the Writings. If they sold b scrolls /b of the Prophets and Writings, b they may purchase a Torah /b scroll., b However, /b the proceeds of a sale of a sacred item may not be used to purchase an item of a lesser degree of sanctity. Therefore, b if they sold a Torah /b scroll, b they may not /b use the proceeds to b purchase scrolls /b of the Prophets and the Writings. If they sold b scrolls /b of the Prophets and Writings, b they may not purchase wrapping cloths. /b If they sold b wrapping cloths, they may not purchase an ark. /b If they sold b an ark, they may not purchase a synagogue. /b If they sold b a synagogue, they may not purchase a town square. /b , b And similarly, /b the same limitation applies b to /b any b surplus funds /b from the sale of sacred items, i.e., if after selling an item and purchasing something of a greater degree of sanctity there remain additional, unused funds, the leftover funds are subject to the same principle and may be used to purchase only something of a degree of sanctity greater than that of the original item., strong GEMARA: /strong The mishna states: b Residents of a town who sold the town square /b may purchase a synagogue with the proceeds. Concerning this mishna, b Rabba bar bar Ḥana said /b that b Rabbi Yoḥa said: This is the statement of Rabbi Menaḥem bar Yosei, cited unattributed. However, the Rabbis say: The town square does not have any sanctity. /b Therefore, if it is sold, the residents may use the money from the sale for any purpose., b And Rabbi Menaḥem bar Yosei, what is his reason /b for claiming that the town square has sanctity? b Since the people pray in /b the town square b on /b communal b fast days and on /b non-priestly b watches, /b it is defined as a place of prayer and as such has sanctity. b And the Rabbis, /b why do they disagree? They maintain b that /b use of the town square b is merely an irregular occurrence. /b Consequently, the town square is not to be defined as a place of prayer, and so it has no sanctity.,§ The mishna states: If they sold b a synagogue, they may purchase an ark. /b The Gemara cites a qualification to this i halakha /i : b Rabbi Shmuel bar Naḥmani said /b that b Rabbi Yonatan said: They taught /b this b only /b with regard to b a synagogue of a village, /b which is considered the property of the residents of that village. b However, /b with regard to b a synagogue of a city, since /b people b come to it from the /b outside b world, /b the residents of the city b are not able to sell it, because it is /b considered to be the property b of the public /b at large and does not belong exclusively to the residents of the city., b Rav Ashi said: This synagogue of Mata Meḥasya, although /b people b from the /b outside b world come to it, since they come at my discretion, /b as I established it, and everything is done there in accordance with my directives, b if I wish, I can sell it. /b ,The Gemara b raises an objection /b to Rabbi Shmuel bar Naḥmani’s statement, from a i baraita /i : b Rabbi Yehuda said: /b There was b an incident involving a synagogue of bronze workers [ i tursiyyim /i ] that was in Jerusalem, which they sold to Rabbi Eliezer, and he used it for all his /b own b needs. /b The Gemara asks: b But wasn’t /b the synagogue b there /b one b of cities, /b as Jerusalem is certainly classified as a city; why were they permitted to sell it? The Gemara explains: b That /b one b was a small synagogue, and /b it was the bronze workers b themselves /b who b built it. /b Therefore, it was considered exclusively theirs, and they were permitted to sell it.,The Gemara b raises an objection /b from another i baraita /i : The verse states with regard to leprosy of houses: “And I put the plague of leprosy b in a house of the land of your possession” /b (Leviticus 14:34), from which it may be inferred: b “Your possession,” /b i.e., a privately owned house, b can become ritually impure with leprosy, but /b a house in b Jerusalem cannot become ritually impure with leprosy, /b as property there belongs collectively to the Jewish people and is not privately owned. b Rabbi Yehuda said: I heard /b this distinction stated b only /b with regard to b the site of the Temple alone, /b but not with regard to the entire city of Jerusalem.,The Gemara explains: From Rabbi Yehuda’s statement, it is apparent that only the site of the Temple cannot become ritually impure, b but synagogues and study halls /b in Jerusalem b can become ritually impure. Why /b should this be true given b that they are /b owned by the b city? /b The Gemara answers: Emend the i baraita /i and b say /b as follows: b Rabbi Yehuda said: I heard /b this distinction stated b only /b with regard to b a sacred site, /b which includes the Temple, synagogues, and study halls., b With regard to what /b principle do the first i tanna /i and Rabbi Yehuda b disagree? The first i tanna /i holds /b that b Jerusalem was not apportioned to the tribes, /b i.e., it was never assigned to any particular tribe, but rather it belongs collectively to the entire nation. b And Rabbi Yehuda holds: Jerusalem was apportioned to the tribes, /b and it is only the site of the Temple itself that belongs collectively to the entire nation.,The Gemara notes: They each follow a different opinion b in the dispute /b between b these i tanna’im /i : /b ,One i tanna /i holds that Jerusalem was apportioned to the tribes, b as it is taught /b in a i baraita /i : b What /b part of the Temple b was in the /b tribal b portion of Judah? The Temple mount, the /b Temple b chambers, and the /b Temple b courtyards. And what was in the /b tribal b portion of Benjamin? The Entrance Hall, the Sanctuary, and the Holy of Holies. /b , b And a strip /b of land b issued forth from the portion of Judah and entered into the portion of Benjamin, and upon /b that strip b the altar was built, and /b the tribe of b Benjamin, the righteous, would agonize over it every day /b desiring b to absorb it /b into its portion, due to its unique sanctity, b as it is stated /b in Moses’ blessing to Benjamin: b “He covers it throughout the day, /b and he dwells between his shoulders” (Deuteronomy 33:12). The phrase “covers it” is understood to mean that Benjamin is continually focused upon that site. b Therefore, Benjamin was privileged by becoming the host [ i ushpizekhan /i ] of the /b Divine Presence, as the Holy of Holies was built in his portion., b And this /b other b i tanna /i holds /b that b Jerusalem was not apportioned to the tribes, as it is taught /b in a i baraita /i : b One may not rent out houses in Jerusalem, due to /b the fact b that /b the houses b do not belong to /b those occupying them. Rather, as is true for the entire city, they are owned collectively by the nation. b Rabbi Elazar bar Tzadok says: Even beds may not /b be hired out. b Therefore, /b in the case of the b hides of /b the renter’s b offerings /b that the innkeepers take in lieu of payment, the b innkeepers /b are considered to be b taking them by force, /b as they did not have a right to demand payment.,Apropos the topic of inns, the Gemara reports: b Abaye said: Learn from /b this i baraita /i that b it is proper etiquette /b for b a person to leave /b his wine b flask and /b the b hide /b of the animal that he slaughtered b at his inn, /b i.e., the inn where he stayed, as a gift for the service he received.,§ The Gemara returns its discussion of the mishna: b Rava said: They taught /b that there is a limitation on what may be purchased with the proceeds of the sale of a synagogue b only when the seven representatives of the town /b who were appointed to administer the town’s affairs b had not sold /b the synagogue b in an assembly of the residents of the town. However, /b if b the seven representatives of the town had sold /b it b in an assembly of the residents of the town, /b then b even /b |
|
20. Babylonian Talmud, Ketuvot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •temple mount, synagogue Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 61| 105a. תשבע בסוף ולא תשבע בתחלה נחלקו עליו בני כהנים גדולים ואמרו תשבע בתחלה ובסוף אמר רבי דוסא בן הרכינס כדבריהם אמר רבן יוחנן בן זכאי יפה אמר חנן לא תשבע אלא בסוף:, big strongגמ׳ /strong /big ורמינהי שלשה דייני גזילות היו בירושלים אדמון בן גדאי וחנן המצרי וחנן בן אבישלום קשיא תלת אתרין קשיא גזירות אגזילות,בשלמא תלת אתרין לא קשיא דחשיב ליה קתני דלא חשיב ליה לא קתני אלא גזירות אגזילות קשיא,אמר רב נחמן בר יצחק שהיו גוזרין גזירות על גזילות כדתניא קיטמה נטיעה ר' יוסי אומר גוזרי גזירות שבירושלים אומרים נטיעה בת שנתה שתי כסף בת שתי שנים ארבע כסף,ורמינהי שלשה דייני גזירות היו בירושלים אדמון וחנן ונחום א"ר פפא מאן תנא נחום ר' נתן היא דתניא רבי נתן אומר אף נחום המדי מגוזרי גזירות שבירושלים היה ולא הודו לו חכמים,ותו ליכא והאמר ר' פנחס אמר רבי אושעיא שלש מאות ותשעים וארבעה בתי דינין היו בירושלים כנגדן בתי כנסיות וכנגדן בתי מדרשות וכנגדן בתי סופרים דיינין טובא הוו וכי קאמרינן אגוזרי גזירות קאמרינן,אמר רב יהודה אמר רב אסי גוזרי גזירות שבירושלים היו נוטלין שכרן תשעים ותשע מנה מתרומת הלשכה לא רצו מוסיפין להם לא רצו אטו ברשיעי עסקינן אלא לא ספקו אע"פ שלא רצו מוסיפין עליהן,קרנא הוה שקיל איסתירא מזכאי ואיסתירא מחייב ודאין להו דינא והיכי עביד הכי והכתי' (שמות כג, ח) ושוחד לא תקח,וכ"ת ה"מ היכא דלא שקיל מתרוייהו דלמא אתי לאצלויי דינא קרנא כיון דשקיל מתרוייהו לא אתי לאצלויי דינא וכי לא אתי לאצלויי דינא מי שרי,והתניא ושוחד לא תקח מה ת"ל אם ללמד שלא לזכות את החייב ושלא לחייב את הזכאי הרי כבר נאמר (דברים טז, יט) לא תטה משפט אלא אפי' לזכות את הזכאי ולחייב את החייב אמרה תורה ושוחד לא תקח,הני מילי היכא דשקיל בתורת שוחד קרנא בתורת אגרא הוה שקיל ובתורת אגרא מי שרי והתנן הנוטל שכר לדון דיניו בטלין הנ"מ אגר דינא קרנא אגר בטילא הוה שקיל,ואגר בטילא מי שרי והתניא מכוער הדיין שנוטל שכר לדון אלא שדינו דין ה"ד אילימא אגר דינא דינו דין והתניא הנוטל שכר לדון דיניו בטילין אלא אגר בטילא וקתני מכוער הדיין,הני מילי בטילא דלא מוכחא קרנא בטילא דמוכחא הוה שקיל דהוה תהי באמברא דחמרא ויהבי ליה זוזא,כי הא דרב הונא כי הוה אתי דינא לקמיה אמר להו הבו לי גברא דדלי לי בחריקאי ואידון לכו דינא,אמר רבי אבהו בא וראה כמה סמויות עיניהן של מקבלי שוחד אדם חש בעיניו נותן ממון לרופא ספק מתרפא ספק אינו מתרפא והן נוטלין שוה פרוטה ומסמין עיניהן שנאמר (שמות כג, ח) כי השוחד יעור פקחים,תנו רבנן (דברים טז, יט) כי השוחד יעור עיני חכמים קל וחומר לטפשין ויסלף דברי צדיקים קל וחומר לרשעים מידי טפשים ורשעים בני דינא נינהו אלא הכי קאמר כי השוחד יעור עיני חכמים אפילו חכם גדול ולוקח שוחד אינו נפטר מן העולם בלא סמיות הלב ויסלף דברי צדיקים | 105a. b She takes an oath at the end /b of their marriage, i.e., when she learns that her husband died. The oath is to the effect that he did not leave her any funds when he departed overseas, as she is claiming full payment of her marriage contract. b And she does not take an oath at the outset /b of his trip overseas, when she demands support soon after his departure. b The sons of High Priests disagreed with /b Ḥa’s opinion b and said: She takes an oath /b both b at the outset and at the end. Rabbi Dosa ben Harkinas said: /b The i halakha /i is b in accordance with their statement, /b i.e., that of the sons of the High Priests. b Rabban Yoḥa ben Zakkai said /b that b Ḥa spoke well: She takes an oath only at the end. /b , strong GEMARA: /strong The mishna states that there were two judges who issued decrees [ i gezeirot /i ] in Jerusalem. b And /b the Gemara b raises a contradiction /b from the following i baraita /i : b There were three judges /b who adjudicated cases b of theft [ i gezeilot /i ] in Jerusalem: Admon ben Gaddai, Ḥa the Egyptian, and Ḥa ben Avishalom. /b The fact that the i baraita /i mentions b three /b judges is b difficult, as /b the mishna includes only b two; /b and the fact that the judges are described in the mishna as those who issue b decrees /b is also b difficult as /b they are described in the i baraita /i as judges who adjudicate cases of b theft. /b ,The Gemara continues: b Granted, /b the contradiction between the statement that there were b three /b judges and the statement b that /b there were b two /b is b not difficult, /b as those b who are important to him /b the i tanna /i b teaches /b in the mishna, b and /b those b who are not important to him /b the i tanna /i b does not teach /b in the mishna. Although there were other judges, the i tanna /i mentioned only those pertinent to the topic at hand. b However, /b the contradiction between the ruling that refers to b decrees /b and the ruling that refers b to theft is difficult. /b , b Rav Naḥman bar Yitzḥak said: /b There is no contradiction, b as they would issue decrees concerning /b matters of b theft, as it is taught /b in a i baraita /i : With regard to an animal that b severed /b a young b plant /b in the field of another, b Rabbi Yosei says /b that b those who issue decrees in Jerusalem said: /b For b a plant one year old, /b the animal’s owner must pay b two silver /b pieces; for a plant b two years old, /b he pays b four silver /b pieces.,The Gemara b raises a contradiction /b between the i baraita /i cited above and another i baraita /i : b There were three /b prominent b judges /b who issued b decrees in Jerusalem: Admon, Ḥa, and Naḥum. /b In the previous i baraita /i , Naḥum was not listed. b Rav Pappa said: Who /b is the i tanna /i who b taught /b that the third judge was b Naḥum? It is Rabbi Natan, as it is taught /b in a i baraita /i that b Rabbi Natan says: Naḥum HaMadi was also among those who /b would b issue decrees in Jerusalem, but the Sages did not agree with /b his opinion.,The Gemara asks: b And /b were there b no more /b judges? b Didn’t Rabbi Pineḥas say /b that b Rabbi Oshaya said: There were 394 courts in Jerusalem, and a comparable number of synagogues, and a comparable number of study halls, and a comparable number of houses of teachers /b of schoolchildren. The Gemara answers: b There were many judges, but when we say /b that there were a small number, it is specifically b concerning those who issue decrees /b that b we say /b so.,§ b Rav Yehuda said /b that b Rav Asi said: Those who issue decrees in Jerusalem would take their wages, ninety-nine i maneh /i , /b equal to 9,900 dinars per year, b from the collection of the /b Temple treasury b chamber. /b If b they did not wish /b to do so, b one adds /b to their wages. The Gemara asks: What is the meaning of the phrase: If b they did not wish /b to do so? Does this mean that if they desired higher wages, they were paid more? b Is that to say /b that b we are dealing with wicked /b people who demand wages beyond what they need? b Rather, /b on the contrary, Rav Asi said that if their wages were b insufficient /b for their needs, then b even if they did not wish /b to receive higher wages, b one adds to their /b wages so that they may devote themselves to their communal service.,The Gemara relates: The Sage b Karna would take an i istera /i , /b a small coin, b from the innocent party, and an i istera /i from the guilty party, /b i.e., he would charge both parties that came to him for judgment, b and /b then b he would judge their case. /b The Gemara asks: b But how could he do so? Isn’t it written: “And you shall take no bribe” /b (Exodus 23:8), which indicates that a judge may not take money from either of the two litigants?, b And if you say /b that b this /b prohibition against taking a bribe b applies only when /b a judge b does not take from both /b parties, as there is a concern that b perhaps he may come to pervert the judgment /b in favor of the party that gave him the bribe, whereas in the case of b Karna, since he took from both /b parties b he will not come to pervert the judgment, /b who says that the verse is referring only to those circumstances? b Is it permitted /b to take a bribe even in a case b when one will not pervert the judgment? /b , b But isn’t it taught /b in a i baraita /i : b “And you shall take no bribe” /b (Exodus 23:8); b what /b is the meaning when b the verse states /b this? b If /b it comes b to teach that /b one should b not acquit the guilty and /b one should b not convict the innocent /b due to a bribe, b it is already stated: “You shall not wrest judgment” /b (Deuteronomy 16:19). b Rather, /b this verse teaches that b even /b if the purpose of the bribe is b to /b ensure that one b acquit the innocent and convict the guilty, the Torah /b nevertheless b says: “And you shall take no bribe.” /b This indicates that it is prohibited for a judge to receive anything from the litigants, even if there is no concern at all that justice will be perverted.,The Gemara answers: b This applies only when one takes the money in the form of a bribe, /b even if he does not intend to pervert the judgment, whereas b Karna took /b the money b in the form of a salary, /b not a bribe. The Gemara asks: b But is it permitted /b to take money from litigants b in the form of a salary? Didn’t we learn /b in a mishna ( i Kiddushin /i 58b): With regard to b one who takes a salary to judge /b cases, b his judgments are void? /b The Gemara answers: b This applies only /b when he took money as his b compensation for judging /b the case, whereas b Karna /b accepted the money b as compensation for unemployment, /b i.e., as he could not engage in his usual work while dealing with the case, he would take compensation for this unemployment.,The Gemara asks: b And is /b it b permitted /b to take money b as compensation for unemployment? Isn’t it taught /b in a i baraita /i : b Ugly is the judge who takes a salary to judge /b cases; b however, his judgments are /b valid b judgments? /b The Gemara clarifies: b What are the circumstances /b of this i baraita /i ? b If we say /b that it is referring to one who accepted money as his b compensation for judging, /b are b his judgments /b valid b judgments? But didn’t we learn /b in a mishna ( i Kiddushin /i 58b): With regard to b one who takes a salary to judge /b cases, b his judgments are void? Rather, /b it must certainly be referring to a situation where he takes money as b compensation for unemployment, and /b yet the i baraita /i b teaches: Ugly is the judge. /b ,The Gemara answers: b This /b statement that the judge is ugly b applies only /b when the fact that he is taking a salary for his b unemployment is not evident, /b as he was not engaged in some other type of work at the time. b Karna, /b however, b would take /b money for his b unemployment /b when b it was evident /b that he was taking time off work to judge the case, b as he was examining /b people's b wine stores [ i ambara /i ] /b to see which casks would last and which were going sour, b and they would pay him /b one b dinar /b as a salary. Consequently, when Karna paused from his work to deal with a case, it was clear that he was losing money.,This b resembles /b an incident involving b Rav Huna. When /b people b would come /b for b judgment before him, /b he would b say to them: /b As I am unable to take time off from my work, b give me a man who can draw water for me, /b to irrigate the fields in my place, b and I will judge your case. /b , b Rabbi Abbahu said: Come and see how blind are the eyes of those who accept bribes, /b and how they ruin themselves. If b a person has pain in his eyes, /b he b gives a doctor money, /b and even then b it is uncertain /b whether b he will be healed /b or b whether he will not be healed. And /b yet those judges b take /b the b value /b of b a i peruta /i , /b a small amount of money as a bribe, b and /b actively b blind their eyes, as it is stated: “For a bribe blinds those who have sight” /b (Exodus 23:8)., b The Sages taught: “For a bribe blinds the eyes of the wise” /b (Deuteronomy 16:19); b i a fortiori /i /b it will certainly blind the eyes b of fools. “And perverts the words of the righteous” /b (Deuteronomy 16:19); b i a fortiori /i /b it will certainly pervert the statements b of the wicked. /b The Gemara asks: b Are fools and the wicked suitable for judgment, /b i.e., to be appointed as judges? b Rather, this is what /b the i tanna /i of the i baraita /i b said: “For a bribe blinds the eyes of the wise”; even /b if he were b very wise but he took a bribe, /b he b will not leave /b this b world without /b suffering b blindness of the heart, /b i.e., he will eventually turn foolish. b “And perverts the words of the righteous”; /b |
|
21. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •temple mount, synagogue Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 240| 26b. תנו רבנן טעה ולא התפלל מנחה בערב שבת מתפלל בליל שבת שתים טעה ולא התפלל מנחה בשבת מתפלל במוצאי שבת שתים של חול מבדיל בראשונה ואינו מבדיל בשניה ואם הבדיל בשניה ולא הבדיל בראשונה שניה עלתה לו ראשונה לא עלתה לו,למימרא דכיון דלא אבדיל בקמייתא כמאן דלא צלי דמי ומהדרינן ליה,ורמינהו טעה ולא הזכיר גבורות גשמים בתחיית המתים ושאלה בברכת השנים מחזירין אותו הבדלה בחונן הדעת אין מחזירין אותו מפני שיכול לאומרה על הכוס קשיא,איתמר רבי יוסי ברבי חנינא אמר תפלות אבות תקנום רבי יהושע בן לוי אמר תפלות כנגד תמידין תקנום,תניא כוותיה דר' יוסי ברבי חנינא ותניא כוותיה דרבי יהושע בן לוי תניא כוותיה דרבי יוסי בר' חנינא אברהם תקן תפלת שחרית שנא' (בראשית יט, כז) וישכם אברהם בבקר אל המקום אשר עמד שם ואין עמידה אלא תפלה שנאמר (תהלים קו, ל) ויעמד פינחס ויפלל,יצחק תקן תפלת מנחה שנאמר (בראשית כד, סג) ויצא יצחק לשוח בשדה לפנות ערב ואין שיחה אלא תפלה שנאמר (תהלים קב, א) תפלה לעני כי יעטף ולפני ה' ישפוך שיחו,יעקב תקן תפלת ערבית שנאמר (בראשית כח, יא) ויפגע במקום וילן שם ואין פגיעה אלא תפלה שנאמר (ירמיהו ז, טז) ואתה אל תתפלל בעד העם הזה ואל תשא בעדם רנה ותפלה ואל תפגע בי,ותניא כוותיה דר' יהושע בן לוי מפני מה אמרו תפלת השחר עד חצות שהרי תמיד של שחר קרב והולך עד חצות ורבי יהודה אומר עד ארבע שעות שהרי תמיד של שחר קרב והולך עד ארבע שעות,ומפני מה אמרו תפלת המנחה עד הערב שהרי תמיד של בין הערבים קרב והולך עד הערב רבי יהודה אומר עד פלג המנחה שהרי תמיד של בין הערבים קרב והולך עד פלג המנחה,ומפני מה אמרו תפלת הערב אין לה קבע שהרי אברים ופדרים שלא נתעכלו מבערב קרבים והולכים כל הלילה,ומפני מה אמרו של מוספין כל היום שהרי קרבן של מוספין קרב כל היום רבי יהודה אומר עד שבע שעות שהרי קרבן מוסף קרב והולך עד שבע שעות,ואיזו היא מנחה גדולה משש שעות ומחצה ולמעלה ואיזו היא מנחה קטנה מתשע שעות ומחצה ולמעלה,איבעיא להו רבי יהודה פלג מנחה קמא קאמר או פלג מנחה אחרונה קאמר תא שמע דתניא ר' יהודה אומר פלג המנחה אחרונה אמרו והיא י"א שעות חסר רביע,נימא תיהוי תיובתיה דר' יוסי בר' חנינא אמר לך ר' יוסי בר' חנינא לעולם אימא לך תפלות אבות תקנום ואסמכינהו רבנן אקרבנות דאי לא תימא הכי תפלת מוסף לר' יוסי בר' חנינא מאן תקנה אלא תפלות אבות תקנום ואסמכינהו רבנן אקרבנות:,רבי יהודה אומר עד ארבע שעות: איבעיא להו עד ועד בכלל או דלמא עד ולא עד בכלל תא שמע ר' יהודה אומר עד פלג המנחה אי אמרת בשלמא עד ולא עד בכלל היינו דאיכא בין ר' יהודה לרבנן אלא אי אמרת עד ועד בכלל ר' יהודה | 26b. On a similar note, b the Sages taught /b in a i baraita /i : b One who erred and did not recite the afternoon prayer on the eve of Shabbat, prays in /b the evening prayer b two /b i Amida /i prayers b on Shabbat evening. One who erred and did not recite the afternoon prayer on Shabbat, recites two weekday /b i Amida /i prayers in the evening prayer b at the conclusion of Shabbat. He recites i havdala /i [ /b the prayer of b distinction] /b between the sanctity of Shabbat and the profanity of the week by reciting: You have graced us, etc., in the fourth blessing of the i Amida, /i which is: Who graciously grants knowledge, b in the first /b prayer, as it is the actual evening prayer, b but he does not recite i havdala /i in the second /b prayer, which is in place of the afternoon prayer. Moreover, b if he recited i havdala /i in the second /b prayer b and did not recite i havdala /i in the first, the second prayer fulfilled his /b obligation, the b first one did not fulfill his /b obligation.,The Gemara comments: b Is that to say /b that b since he did not recite i havdala /i in the first /b prayer, he is b as one who did not pray and we require him to return /b to the beginning of the prayer and repeat it? If so, the conclusion is that one who fails to recite i havdala /i in the prayer must repeat that prayer.,The Gemara b raises a contradiction /b to the above conclusion from the i Tosefta /i : b One who erred and did not mention the might of the rains: /b He makes the wind blow and rain fall b in /b the second blessing of the i Amida /i , the blessing on b the revival of the dead, and /b one who erred and failed to recite b the request /b for rain b in /b the ninth blessing of the i Amida /i , b the blessing of the years, we require him to return /b to the beginning of the prayer and repeat it. However, one who erred and failed to recite b i havdala /i in /b the blessing: b Who graciously grants knowledge, we do not require him to return /b to the beginning of the prayer and repeat it, b as he can recite /b i havdala /i b over the cup /b of wine, independent of his prayer. This contradiction was not resolved and remains b difficult. /b ,The dispute between the Rabbis and Rabbi Yehuda with regard to the times beyond which the different prayers may not be recited is rooted in a profound disagreement, also manifest in a later amoraic dispute. b It was stated: Rabbi Yosei, son of Rabbi Ḥanina, said: /b The practice of praying three times daily is ancient, albeit not in its present form; b prayers were instituted by the Patriarchs. /b However, b Rabbi Yehoshua ben Levi said /b that the b prayers were instituted based on the daily offerings /b sacrificed in the Holy Temple, and the prayers parallel the offerings, in terms of both time and characteristics.,The Gemara comments: b It was taught /b in a i baraita /i b in accordance with /b the opinion of b Rabbi Yosei, son of Rabbi Ḥanina, and it was taught /b in a i baraita /i b in accordance with /b the opinion of b Rabbi Yehoshua ben Levi. /b The Gemara elaborates: b It was taught /b in a i baraita /i b in accordance with /b the opinion of b Rabbi Yosei, son of Rabbi Ḥanina: Abraham instituted the morning prayer, as it is stated /b when Abraham came to look out over Sodom the day after he had prayed on its behalf: b “And Abraham rose early in the morning to the place where he had stood /b before the Lord” (Genesis 19:27), b and /b from the context as well as the language utilized in the verse, the verb b standing /b means b nothing other than prayer, /b as this language is used to describe Pinehas’ prayer after the plague, b as it is stated: “And Pinehas stood up and prayed /b and the plague ended” (Psalms 106:30). Clearly, Abraham was accustomed to stand in prayer in the morning., b Isaac instituted the afternoon prayer, as it is stated: “And Isaac went out to converse [ i lasuaḥ /i ] in the field toward evening” /b (Genesis 24:63), b and conversation /b means b nothing other than prayer, as it is stated: “A prayer of the afflicted when he is faint and pours out his complaint [ i siḥo /i ] before the Lord” /b (Psalms 102:1). Obviously, Isaac was the first to pray as evening approached, at the time of the afternoon prayer., b Jacob instituted the evening prayer, as it is stated: “And he encountered [ i vayifga /i ] the place and he slept there /b for the sun had set” (Genesis 28:11). The word b encounter /b means b nothing other than prayer, as it is stated /b when God spoke to Jeremiah: b “And you, do not pray on behalf of this nation and do not raise on their behalf song and prayer, and do not encounter [ i tifga /i ] Me /b for I do not hear you” (Jeremiah 7:16). Jacob prayed during the evening, after the sun had set., b And it was taught /b in a i baraita /i b in accordance with /b the opinion of b Rabbi Yehoshua ben Levi /b that the laws of prayer are based on the laws of the daily offerings: b Why did /b the Rabbis b say /b that b the morning prayer /b may be recited b until noon? Because, /b although the b daily morning offering /b is typically brought early in the morning, it may be b sacrificed until noon. And Rabbi Yehuda says: /b My opinion, that the morning prayer may be recited b until four hours /b into the day, is b because the daily morning offering is sacrificed until four hours. /b , b And why did /b the Rabbis b say /b that b the afternoon prayer /b may be recited b until the evening? Because the daily afternoon offering is sacrificed until the evening. Rabbi Yehuda says /b that b the afternoon prayer /b may be recited only b until the midpoint of the afternoon because, /b according to his opinion, b the daily afternoon offering is sacrificed until the midpoint of the afternoon. /b , b And why did they say /b that b the evening prayer is not fixed? Because /b the burning of the b limbs and fats /b of the offerings that were b not consumed /b by the fire on the altar b until the evening. /b They remained on the altar and were b offered continuously /b throughout b the entire night. /b , b And why did /b the Rabbis b say /b that b the additional prayer /b may be recited b all day? Because the additional offering is brought /b throughout b the entire day. /b However, b Rabbi Yehuda says /b that b the additional prayer /b may be recited b until the seventh hour /b of the day, b because the additional offering is sacrificed until the seventh hour. /b ,The i baraita /i continues and states that there are two times for the afternoon prayer. Greater, earlier i minḥa /i [ i minḥa gedola /i ] and lesser, later i minḥa /i [ i minḥa ketana /i ]. The Gemara clarifies the difference between them: b Which is i minḥa gedola /i ? From six-and-a-half hours /b after sunrise b and on, /b which is a half an hour after noon and on. It is the earliest time that the daily afternoon offering may be sacrificed, as in the case on the eve of Passover that occurs on Shabbat. b Which is i minḥa ketana /i ? From nine-and-a-half hours and on, /b which is the standard time that the daily afternoon offering is sacrificed.,On that note, b a dilemma was raised before them: Rabbi Yehuda, /b who holds that the afternoon prayer may be recited only until the midpoint of the afternoon, does b he say the midpoint of the first i minḥa /i , /b i minḥa gedola /i ? b Or, /b does b he say the midpoint of the last i minḥa /i ? Come and hear /b an explicit resolution to this dilemma: b As it was taught /b in a i baraita /i , b Rabbi Yehuda says: They said the midpoint of the last i minḥa /i , and that is eleven hours minus a quarter /b of an hour after sunrise, i.e., an hour-and-a-quarter hours before sunset.,In any case, it is clear that according to this i baraita /i the i halakhot /i of prayer are based on the Temple offerings. The Gemara suggests: b Let us say that this is a conclusive refutation of /b the opinion of b Rabbi Yosei, son of Rabbi Ḥanina, /b who held that the forefathers instituted the prayers. b Rabbi Yosei, son of Rabbi Ḥanina, /b could have b said to you: Actually, I will say to you /b that b the Patriarchs instituted the prayers and the Sages based /b the times and characteristics of prayer b on the Temple offerings, /b even though they do not stem from the same source. b As, if you do not say so, /b that even Rabbi Yosei, son of Rabbi Ḥanina, would agree that the laws of offerings and those of prayers are related, b then, according to Rabbi Yosei, son of Rabbi Ḥanina, who instituted the additional prayer? /b It is not one of the prayers instituted by the forefathers. b Rather, /b even according to Rabbi Yosei, son of Rabbi Ḥanina, b the prayers were instituted by the Patriarchs and the Sages based them /b on the laws of the b offerings. /b ,We learned in the mishna that b Rabbi Yehuda says: /b The morning prayer may be recited b until four hours /b of the day. b A dilemma was raised before /b the yeshiva students: When Rabbi Yehuda says b until, /b does he mean b until and including /b the fourth hour, b or, perhaps /b when he says b “until” /b he means b until and not including, /b in which case one may not pray during the fourth hour? b Come and hear /b a resolution to this dilemma based on the mishna. b Rabbi Yehuda says: /b The afternoon prayer may be recited only b until the midpoint of the afternoon. /b Now, b granted, if you say /b that b until /b means b until and not including, then there is /b a difference b between /b the opinion of b Rabbi Yehuda and /b the opinion of b the Rabbis. However, if you say /b that b until /b means b until and including, /b then the opinion of b Rabbi Yehuda /b |
|
| 22. Epiphanius, Panarion, 30.11.2 (4th cent. CE - 5th cent. CE) Tagged with subjects: •temple mount, synagogue Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 240 |
| 23. Anon., Metzora, 1.49, 2.4 Tagged with subjects: •temple mount, synagogue Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 61 |
| 24. Anon., Pesiqta De Rav Kahana, 15.7 Tagged with subjects: •temple mount, synagogue Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 61 |
| 25. Anon., Midrash On Song of Songs, 5.12 Tagged with subjects: •temple mount, synagogue Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 61 |
| 26. Anon., Yalqut Shimoni, None Tagged with subjects: •temple mount, synagogue Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 61 |
