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25 results for "yohanan"

1. Hebrew Bible, Proverbs, 0.27 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •yohanan the high priest (hyrcanus), Found in books: Tropper, Simeon the Righteous in Rabbinic Literature: A Legend Reinvented (2013) 20, 206

2. Hebrew Bible, Numbers, 6.2 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •yohanan the high priest (hyrcanus), Found in books: Tropper, Simeon the Righteous in Rabbinic Literature: A Legend Reinvented (2013) 14

6.2. דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם אִישׁ אוֹ־אִשָּׁה כִּי יַפְלִא לִנְדֹּר נֶדֶר נָזִיר לְהַזִּיר לַיהוָה׃ 6.2. וְהֵנִיף אוֹתָם הַכֹּהֵן תְּנוּפָה לִפְנֵי יְהוָה קֹדֶשׁ הוּא לַכֹּהֵן עַל חֲזֵה הַתְּנוּפָה וְעַל שׁוֹק הַתְּרוּמָה וְאַחַר יִשְׁתֶּה הַנָּזִיר יָיִן׃

6.2. Speak unto the children of Israel, and say unto them: When either man or woman shall clearly utter a vow, the vow of a Nazirite, to consecrate himself unto the LORD,

3. Hebrew Bible, Leviticus, 6.44 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •yohanan the high priest (hyrcanus), Found in books: Tropper, Simeon the Righteous in Rabbinic Literature: A Legend Reinvented (2013) 113

4. Hebrew Bible, Deuteronomy, 8.12 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •yohanan the high priest (hyrcanus), Found in books: Tropper, Simeon the Righteous in Rabbinic Literature: A Legend Reinvented (2013) 19

8.12. פֶּן־תֹּאכַל וְשָׂבָעְתָּ וּבָתִּים טוֹבִים תִּבְנֶה וְיָשָׁבְתָּ׃

8.12. lest when thou hast eaten and art satisfied, and hast built goodly houses, and dwelt therein;

5. Josephus Flavius, Jewish Antiquities, 1.326-1.339, 3.254-3.256, 3.281 (1st cent. CE - 1st cent. CE) Tagged with subjects: •yohanan the high priest (hyrcanus), Found in books: Tropper, Simeon the Righteous in Rabbinic Literature: A Legend Reinvented (2013) 150

1.332. ὃ δὴ καὶ φωνῇ χρῆται καὶ λόγοις πρὸς αὐτὸν χαίρειν τε τοῖς γεγενημένοις παραινοῦν καὶ μὴ μικρὸν κρατεῖν ὑπολαμβάνειν, ἀλλὰ θεῖον ἄγγελον νενικηκέναι καὶ σημεῖον ἡγεῖσθαι τοῦτο μεγάλων ἀγαθῶν ἐσομένων καὶ τοῦ μηδέποτε τὸ γένος ἐκλείψειν αὐτοῦ, μηδὲ ὑπέρτερον ἀνθρώπων τινὰ τῆς ἰσχύος ἔσεσθαι τῆς ἐκείνου. 1.333. ἐκέλευσέ τε καλεῖν αὐτὸν ̓Ισραῆλον, σημαίνει δὲ τοῦτο κατὰ τὴν ̔Εβραίων γλῶτταν τὸν ἀντιστάτην ἀγγέλῳ θεοῦ. ταῦτα μέντοι προύλεγεν ̓Ιακώβου δεηθέντος: αἰσθόμενος γὰρ ἄγγελον εἶναι θεοῦ, τίνα μοῖραν ἕξει σημαίνειν παρεκάλει. καὶ τὸ μὲν φάντασμα ταῦτ' εἰπὸν ἀφανὲς γίνεται. 1.337. ̓Ιάκωβος δὲ ἀφίκετο εἰς τὰς ἔτι νῦν Σκηνὰς λεγομένας, ὅθεν εἰς Σίκιμον παρῆν: Χαναναίων δ' ἐστὶν ἡ πόλις. τῶν δὲ Σικιμωτῶν ἑορτὴν ἀγόντων Δεῖνα, θυγάτηρ ἦν ̓Ιακώβου μόνη, παρῆλθεν εἰς τὴν πόλιν ὀψομένη τὸν κόσμον τῶν ἐπιχωρίων γυναικῶν. θεασάμενος δ' αὐτὴν Συχέμμης ὁ ̓Εμμώρου τοῦ βασιλέως υἱὸς φθείρει δι' ἁρπαγῆς καὶ διατεθεὶς ἐρωτικῶς ἱκετεύει τὸν πατέρα λαβεῖν αὐτῷ πρὸς γάμον τὴν κόρην. 1.338. ὁ δὲ πεισθεὶς ἧκε πρὸς τὸν ̓Ιάκωβον δεόμενος τῷ παιδὶ αὐτοῦ Συχέμμῃ συζεῦξαι Δεῖναν κατὰ νόμον. ̓Ιάκωβος δὲ οὔτ' ἀντιλέγειν ἔχων διὰ τὸ ἀξίωμα τοῦ παρακαλοῦντος οὔτε νόμιμον ἡγούμενος ἀλλοφύλῳ συνοικίζειν τὴν θυγατέρα ἠξίωσεν ἐπιτρέψαι αὐτῷ βουλὴν ἀγαγεῖν περὶ ὧν παρακαλεῖ. 1.339. ἀπῄει μὲν οὖν ὁ βασιλεὺς ἐλπίζων ̓Ιάκωβον παρέξειν τὸν γάμον, ̓Ιάκωβος δὲ τοῖς παισὶ δηλώσας τήν τε φθορὰν τῆς ἀδελφῆς καὶ τοῦ ̓Εμμώρου τὴν δέησιν ἠξίου βουλεύεσθαι τί δεῖ ποιεῖν. οἱ μὲν οὖν πλείους ἡσύχαζον γνώμης ἀποροῦντες, Σεμεὼν δὲ καὶ Λευὶς ὁμομήτριοι τῆς κόρης ἀδελφοὶ συντίθενται πρὸς ἀλλήλους τοιάνδε τινὰ πρᾶξιν: 3.254. ἔστι δ' οὐδεμία τῶν ἑορτῶν, καθ' ἣν οὐχ ὁλοκαυτοῦσιν οὐδὲ τῶν πόνων τῶν ἐπὶ τοῖς ἔργοις ἄνεσιν οὐ διδόασιν, ἀλλ' ἐν πάσαις νόμιμον τό τε τῆς θυσίας εἶδος καὶ τὸ τῆς ἀργίας ἀταλαίπωρον καὶ πρὸς εὐωχίαις εἰσὶ τεθυκότες. 3.255. ̓Εκ μέντοι τοῦ κοινοῦ σῖτος ὀπτὸς ζύμης ἄμοιρος, ἀσσαρῶνες δ' εἴκοσι καὶ τέσσαρες εἰς τοῦτο ἀναλοῦνται. ὀπτῶνται δὲ ἀνὰ δύο διαιρεθέντες μὲν τῇ πρὸ τοῦ σαββάτου, τῷ δὲ σαββάτῳ πρωὶ̈ κομισθέντες ἐπὶ τῆς ἱερᾶς τραπέζης τίθενται κατὰ ἓξ εἰς ἀλλήλους τετραμμένοι. 3.256. δύο δὲ χρυσέων ὑπερκειμένων πινάκων λιβανωτοῦ γεμόντων διαμένουσιν ἕως τοῦ ἑτέρου σαββάτου: καὶ τότε μὲν ἀντ' ἐκείνων ἄλλοι κομίζονται, οἱ δὲ τοῖς ἱερεῦσι πρὸς τροφὴν δίδονται, καὶ τοῦ λιβανωτοῦ θυμιωμένου ἐπὶ τῷ ἱερῷ πυρί, ἐφ' ᾧ καὶ ὁλοκαυτοῦσι τὰ πάντα, λιβανωτὸς ὑπὲρ ἐκείνου ἄλλος ὑπὲρ τῶν ἄρτων προστίθεται. 3.281. δι' ἑβδόμου ἔτους ἄνεσιν δίδωσι τῇ γῇ ἀπό τε ἀρότρου καὶ φυτείας, ὥσπερ καὶ αὐτοῖς δι' ἑβδόμης ἡμέρας τὴν ἀπὸ τῶν ἔργων προεῖπεν ἀνάπαυσιν. καὶ τῶν αὐτομάτως ἀναδοθέντων ἀπὸ τῆς γῆς κοινὴν εἶναι τοῖς θέλουσι τὴν χρῆσιν τῶν τε ὁμοφύλων καὶ τῶν ἀλλοτριοχώρων, μηδὲν ἐξ αὐτῶν φυλάττοντας: ποιεῖν δὲ τοῦτο καὶ μεθ' ἑβδόμην ἐτῶν ἑβδομάδα.

1.332. who used a voice, and spake to him in words, exhorting him to be pleased with what had happened to him, and not to suppose that his victory was a small one, but that he had overcome a divine angel, and to esteem the victory as a sign of great blessings that should come to him, and that his offspring should never fall, and that no man should be too hard for his power. 1.333. He also commanded him to be called Israel, which in the Hebrew tongue signifies one that struggled with the divine angel. These promises were made at the prayer of Jacob; for when he perceived him to be the angel of God, he desired he would signify to him what should befall him hereafter. And when the angel had said what is before related, he disappeared; 1.337. 1. Hereupon Jacob came to the place, till this day called Tents (Succoth;) from whence he went to Shechem, which is a city of the Canaanites. Now as the Shechemites were keeping a festival Dina, who was the only daughter of Jacob, went into the city to see the finery of the women of that country. But when Shechem, the son of Hamor the king, saw her, he defiled her by violence; and being greatly in love with her, desired of his father that he would procure the damsel to him for a wife. 1.338. To which desire he condescended, and came to Jacob, desiring him to give leave that his son Shechem might, according to law, marry Dina. But Jacob, not knowing how to deny the desire of one of such great dignity, and yet not thinking it lawful to marry his daughter to a stranger, entreated him to give him leave to have a consultation about what he desired him to do. 1.339. So the king went away, in hopes that Jacob would grant him this marriage. But Jacob informed his sons of the defilement of their sister, and of the address of Hamor; and desired them to give their advice what they should do. Upon this, the greatest part said nothing, not knowing what advice to give. But Simeon and Levi, the brethren of the damsel by the same mother, agreed between themselves upon the action following: 3.254. nor is there anyone of the festivals but in it they offer burnt-offerings; they also allow themselves to rest on every one of them. Accordingly, the law prescribes in them all what kinds they are to sacrifice, and how they are to rest entirely, and must slay sacrifices, in order to feast upon them. 3.255. 7. However, out of the common charges, baked bread (was set on the table of shew-bread), without leaven, of twenty-four tenth deals of flour, for so much is spent upon this bread; two heaps of these were baked, they were baked the day before the Sabbath, but were brought into the holy place on the morning of the Sabbath, and set upon the holy table, six on a heap, one loaf still standing over against another; 3.256. where two golden cups full of frankincense were also set upon them, and there they remained till another Sabbath, and then other loaves were brought in their stead, while the loaves were given to the priests for their food, and the frankincense was burnt in that sacred fire wherein all their offerings were burnt also; and so other frankincense was set upon the loaves instead of what was there before. 3.281. He gave them rest to the land from ploughing and planting every seventh year, as he had prescribed to them to rest from working every seventh day; and ordered, that then what grew of its own accord out of the earth should in common belong to all that pleased to use it, making no distinction in that respect between their own countrymen and foreigners: and he ordained, that they should do the same after seven times seven years,

6. Tosefta, Sotah, 3.5-3.6, 3.8 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •yohanan the high priest (hyrcanus), Found in books: Tropper, Simeon the Righteous in Rabbinic Literature: A Legend Reinvented (2013) 19, 211

3.6. נבוכדנצר אמר אין באי העולם כדאי לדור ביניהם אלא אעשה לי עב קטנה ואדור בתוכה שנא' (ישעיהו י״ד:י״ג) אעלה על במתי עב אמר לו המקום ב\"ה (שם) ואתה אמרת בלבבך השמים אעלה ממעל לכוכבי אל ארים כסאי וגו' אני מורידך לבאר שחת [מהו אומר] (שם) אך אל שאול תורד וגו' אתה אמרת אין באי העולם כדאי לדור (דנייאל ד) ומן אנשא לך טרדין וגו' בה שעתא מלתא ספת על נבוכדנצר ומן בני אנשא טריד כולא מטא על נבוכדנצר לקצת ירחין תרי עשר.

7. Anon., Genesis Rabba, 2.22 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •yohanan the high priest (hyrcanus), Found in books: Tropper, Simeon the Righteous in Rabbinic Literature: A Legend Reinvented (2013) 207

8. Palestinian Talmud, Sheqalim, 4.2 48a (2nd cent. CE - 5th cent. CE) Tagged with subjects: •yohanan the high priest (hyrcanus), Found in books: Tropper, Simeon the Righteous in Rabbinic Literature: A Legend Reinvented (2013) 20, 206

9. Anon., Leviticus Rabba, 1.9, 1.12 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •yohanan the high priest (hyrcanus), Found in books: Tropper, Simeon the Righteous in Rabbinic Literature: A Legend Reinvented (2013) 19, 20, 207

10. Anon., Sifre Numbers, 22, 131 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Tropper, Simeon the Righteous in Rabbinic Literature: A Legend Reinvented (2013) 20, 207

131. " The tribe of Shimon contended against the tribe of Levi: \"Would the son (Pinchas) of the daughter of this \"fattener\" (Yithro, who fattened calves for idolatry) seek to uproot an entire tribe (Shimon) from Israel! Don't we know whose son he is?\" When the L-rd saw them cheapening him thus, He began tracing his illustrious lineage, viz. (Bamidbar 25:11) \"Pinchas, the son of Elazar, the son of Aaron the Cohein turned My wrath away from the children of Israel\" — a Cohein, the son of a Cohein; a zealot, the son of a zealot (Levi, viz. Bereshit 34:25); turner away of wrath, the son of a turner away of wrath (Aaron, viz. Bamidbar 17:13) turned My wrath away from the children of Israel.\"", , " (Bamidbar 25:12) \"Therefore, say: Behold, I give to him My covet to be to him a covet of peace\": … whereby we are apprised that there descended from him twelve high-priests in the first Temple, whereby in the second Temple there were eighty high-priests, whose lives began to be shortened because they sold the high-priesthood for money. Once, a man sent by his son two urns of silver rimmed with silver (as a bribe), and another, two urns of gold rimmed with gold\" — whereupon they said \"The foal has outweighed the menorah.\"", , "(Bamidbar 25:1) \"And Israel sat in Shittim, and the people began to stray after the daughters of Moav. \"sitting\" in all places connotes subversion (of morality), as in (Shemot 32:6) [in connection with the golden calf] \"And the people sat down to eat and to drink,\" and (Bereshit 37:25) [in connection with the selling of Joseph] \"And they sat down to eat bread.\" R. Akiva says: Every section (in the Torah) which is juxtaposed with another is meant to be learned from. It is written above (Bereshit 24:14) \"Come, I (Bilam) will counsel you\" (how to undo Moav). He said to them: The G-d of this people hates harlotry, and they lust after flaxen garments. Come and I will counsel you. Put up tents for them, and seat old women outside and a young girl inside, and let them sell them flaxen garments, etc.\" Rebbi says: There are many adjoining sections n the Torah which are as far from each other as east from west. To wit (Shemot 6:12) \"Behold, the children of Israel have not listened to me, etc.\" — (Shemot 6:13) \"And the L-rd spoke to Moses and to Aaron, and He commanded them unto the children of Israel.\" What does one verse have to do with the other? What did He command them? What He had already told them, viz. (Shemot 3:18) \"And they will listen to you, etc.\" Similarly, (Vayikra 21:9) \"And the daughter of a man who is a Cohein, if she profane herself by harlotry\" — (Vayikra 21:10) \"And the Cohein who is exalted over his brothers.\" What does one verse have to do with the other? An analogy: A centurion served his term but failed to enter his primipilate (a high office) and fled. The king sent and had him returned and sentenced to decapitation. Before his execution the king says: Bring a heap of golden dinars before him and tell him: If you had done as your fellows did, you would have been granted this heap and your life. Now, you have lost both your life and your money. Likewise, the daughter of a Cohein who played the harlot. The high-priest goes out before her and says to her: If you had conducted yourself as your elders did, you would have merited bearing a high-priest such as I. Now you have lost both yourself and your honor. This is the intent of \"And the daughter of a man who is a Cohein, etc.\" and \"And the Cohein who is exalted over his brothers, etc.\" Similarly, (Hoshea 1:9) \"You are not my people\" — (Hoshea 2:1) \"And the number of the people of Israel shall be as the sand of the sea, which cannot be measured or counted, and in place of their being told 'You are not My people,' etc.\" What does one verse have to do with the other? An analogy: A king gets angry with his wife and sends for a scribe to write her a divorce. But before the scribe arrives, the king is reconciled with his wife, whereupon the king says: \"Shall the scribe leave here empty-handed? Tell him to come and write that I am doubling her kethubah.\" This is the intent of \"for you are not My people, etc.\" and \"And the number of the people of Israel shall be as the sand of the sea, etc.\" Similarly, (Hoshea 14:1) \"Shomron shall bear her guilt, for she has defied her G-d\" — (Ibid. 2) \"Return, O Israel to the L-rd your G-d.\" What does one verse have to do with the other? An analogy: A province rebels against the king, who sends for a general and orders him to devastate it. The general, being wise and seasoned tells them: \"Put together something for me to relay to the king, or I will do to you what I did to this and this province.\" This is the intent of \"Shomron shall bear her guilt for she has defied her G-d\" and \"Return, O Israel, etc.\"", , " (Bamidbar 25:13) \"And it shall be unto him and to his seed after him a covet of eternal priesthood\": This refers to the twenty-four priestly gifts bestowed upon the Cohanim. (Ibid.) \"because he was wroth for his G-d\": because he was ready to give his life. (Ibid.) \"and he will atone for the children of Israel\": It is not written \"to atone for the children of Israel,\" but \"and he will atone for the children of Israel.\" Until now he has not stirred (from his place), but he stands and atones until the revival of the dead.", , " Variantly: \"And Israel sat in Shittim\": in the place of sitoth (\"straying\" [from the L-rd]). When Israel were in the desert, a place devoid of seed, figs, wine, and pomegranates, they came and waged war against Sichon and Og, who fell into their hands, and they took all that was theirs. That kinG-dom was proud and haughty, though they had only four provinces worthy of the name — Asia, Alexandria, Carthaginia, and Antiochia, while these (Sichon and Og) had sixty cities, all worthy of \"kingdom,\" viz. (Devarim 3:4) \"… sixty cities, the entire province of the palace, the kingdom of Og in the Bashan.\" Israel came and waged war against them and they fell into their (Israel's) hands. But when Israel was surfeited with the spoils, they began \"spoiling\" the spoils — they tore apart garments and cast them away and tore apart beasts and cast them away — for they sought only vessels of silver and gold, viz. (Devarim 3:7) \"and every beast and the spoil of the cities we 'spoiled' unto ourselves.\" \"They came and sat in Shittim,\" in the place of sitoth. At that time Ammonim and Moavim arose and built markets for themselves from Beth Hayeshimoth until Har Hashaleg, where they installed harlots, old ones outside and young ones within, who sold flaxen garments. When an Israelite would eat and drink and make merry and go out to promenade and to buy something from the old one, she would offer it to him at cost, whereupon the young one would call out to him from within, saying \"Come and buy it for less,\" and he did so. The same, the next day and the day after. The third day she would say to him \"Come inside and pick for yourself — you're like one of the family.\" He obliged. The pitcher near her was full of Ammoni wine, the wine of idolators having not yet been forbidden to Israelites. She: \"Would you like to drink some wine?\" He obliged, and when the wine burned in him he said to her \"Consent to me,\" at which she took an image of Peor from under her breast-band and said to him: \"My master, if you want me to consent to you, bow down to this.\" He: \"Can I bow down to idolatry?\" She: \"What difference does it make to you? I am only asking that you bare yourself before him.\" (The sages ruled that baring oneself to Peor is its mode of worship.) The wine burned in him and he said \"Consent to me.\" She: \"If you want me to consent to you, 'veer off' from the Torah of Moses.\" And he did so, as it is written (Hoshea 10:10) \"They veered off to shame (i.e., to idolatry); and they became detestable (to Me) in loving (the daughters of Moav).\" In the end, they reverted to (their practice of) making idolatrous banquets for them to which they invited them, as it is written (Bamidbar 25:2) \"And they (the Moavite women) called the people to the sacrifices of their gods, etc.\" R. Elazar b. Shamua says: Just as a nail cannot be removed from a door without wood (attached), so, an Israel cannot leave Peor without souls (i.e., without adhesions thereof). Once, Pinchas from the district of Ariach was rolling (wine-) jars, when the spirit of Peor assaulted him, whereupon he brandished the spit against it and it fled. It returned to him the second night, saying \"Why did you curse me.\" Pinchas: \"I won't do it again.\" Once, Sabbatia of Ullas hired out his donkey to a gentile woman. When she came to the outskirts of the province, she said to him: \"Wait until I bare myself in its temple.\" After she left, he said to her \"Wait for me until I go in and do as you did.\" She: \"But you are a Jew!\" He: \"What difference does it make to you?\" He went in, (did his \"devotions,\") and wiped himself on the nose of Peor — whereupon the gentiles praised him, saying \"No one ever equaled you in this (worship).\" Once, a governor came from abroad to bow down to Peor. When he said to them \"Bring a bullock or a ram, which we sacrifice to it,\" they said to him \"We don't worship him in that manner. All you have to do is bare yourself before it\" — whereupon he loosed his cohorts upon them, who split their skulls, (the governor) saying \"Woe unto you and to your error!\" Not so, (i.e., not as the governor) the Israelites, of whom it is written (Bamidbar 25:3) \"And Israel attached itself to Ba'al Peor (at that time) and the L-rd was wroth with Israel.\" (4) \"And the L-rd said to Moses: Take all the heads (i.e., judges of the people, and hang them (the Peor worshippers) up … in the face of the sun.\" (5) \"And Moses said to the judges of Israel: Slay each (of you) his (two) men that have joined themselves to Ba'al Peor.\" The tribe of Shimon came to Zimri: \"You are sitting in peace while we are being slaughtered!\" — whereupon he gathered 24,000 of his tribe, came to Kozbi, and said to her: \"Consent to me.\" She: I will consent only to the greatest of you, (someone) like Moses your master.\" He: \"I, too, am the chief of a tribe. And, what is more, I am greater than he, (Shimon) being second (of the womb of Leah), while he (Levi) is (only) third,\" saying which he seized her and stood her in the midst of all of Israel, viz. (Ibid. 6) \"And, behold, a man of the children of Israel came, and he brought near to his brothers the Midianite woman in the sight of Moses and in the sight of the entire congregation of the children of Israel, and they wept at the door of the tent of meeting.\" At that time Pinchas cried out \"Is there no one here who is ready to kill and to be killed! Where are the lions?\" (Bereshit 48:9) \"A lion's whelp is Judah,\" (Devarim 33:32) \"Dan is a lion's whelp\" — whereupon he began to shout. Seeing that all remained silent, he arose from his sanhedrin, took out his spear and placed it (i.e., the blade) in his (hollow) belt, supported himself on its haft, and left. (Seeing him about to enter her tent,) they called out to him \"Pinchas, where are you going?\" He replied: \"Is Levi always to be greater than Shimon?\" (\"Zimri can do it, so can I,\") — at which they said \"Let him go in\" — whereupon the perushim (the \"devout\" among them) permitted the thing. Once he entered, the L-rd performed six miracles: the first: Normally they would have separated (upon his entrance), but the angel kept them joined. The second: The angel sealed their mouths so that they could not cry out. The third: He transfixed them (with the spear) in their (conjoined) genitals, for the \"benefit\" of the skeptics, so that they not deny their cohabitation and maintain that he had gone in for the same purpose. The fourth: They did not slide off from the spear but remained in their places. The fifth: The angel lifted the lintel so that they both could appear to all slung from his shoulders. The sixth: When he left, the men of his (Zimri's) tribe, rose up to kill him, and the angel fought them off. When Pinchas saw that too much havoc was being wrought by the angel, he cast them to the ground and stood up and intervened, viz. (Psalms 106:30-31) \"And Pinchas arose and intervened, and the plague ceased, and it was reckoned to his merit.\" And six more miracles were performed for him: The seventh: The blade of the spear was lengthened until it transfixed both bodies and projected upwards. The eighth: The arm of Pinchas was strengthened (to support such a burden). The ninth: The haft did not break. The tenth: Their blood did not descend on Pinchas so that he not become tamei. The eleventh: The Holy One Blessed be He kept them alive so that they not die and cause Pinchas to become tamei. The twelfth: The uppermost (to be thrust through) is the lower on the spear (when it is lifted), but in this instance, Zimri was overturned upon Kozbi, as in the act, so that all of Israel could see that their death was ordained.",

11. Palestinian Talmud, Berachot, 7.2 11b (2nd cent. CE - 5th cent. CE) Tagged with subjects: •yohanan the high priest (hyrcanus), Found in books: Tropper, Simeon the Righteous in Rabbinic Literature: A Legend Reinvented (2013) 207

12. Palestinian Talmud, Nazir, 5.4 54b, 1.7 51c (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Tropper, Simeon the Righteous in Rabbinic Literature: A Legend Reinvented (2013) 207

13. Palestinian Talmud, Nedarim, 1.1 36d (2nd cent. CE - 5th cent. CE) Tagged with subjects: •yohanan the high priest (hyrcanus), Found in books: Tropper, Simeon the Righteous in Rabbinic Literature: A Legend Reinvented (2013) 14

14. Palestinian Talmud, Yoma, 5.1 42c, 1.1 38c, 6.3 43c-d (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Tropper, Simeon the Righteous in Rabbinic Literature: A Legend Reinvented (2013) 19, 206, 207, 211

15. Babylonian Talmud, Sotah, 47a (3rd cent. CE - 6th cent. CE) Tagged with subjects: •yohanan the high priest (hyrcanus), Found in books: Tropper, Simeon the Righteous in Rabbinic Literature: A Legend Reinvented (2013) 207

47a. רב ושמואל חד אמר נס וחד אמר נס בתוך נס מאן דאמר נס יער הוה דובים לא הוו מ"ד נס בתוך נס לא יער הוה ולא דובים הוו וליהוי דובים ולא ליהוי יער דבעיתי,אמר רבי חנינא בשביל ארבעים ושנים קרבנות שהקריב בלק מלך מואב הובקעו מישראל ארבעים ושנים ילדים איני,והאמר רב יהודה אמר רב לעולם יעסוק אדם בתורה ובמצות ואע"פ שלא לשמה שמתוך שלא לשמה בא לשמה שבשכר ארבעים ושנים קרבנות שהקריב בלק מלך מואב זכה ויצתה ממנו רות שיצא ממנו שלמה שכתוב ביה (מלכים א ג, ד) אלף עולות יעלה שלמה ואמר רבי יוסי בן חוני רות בתו של עגלון בנו של בלק היתה תאותו מיהא לקללה הוי,(מלכים ב ב, יט) ויאמרו אנשי העיר אל אלישע הנה נא מושב העיר טוב כאשר אדוני רואה וגו' וכי מאחר דמים רעים וארץ משכלת אלא מה טובתה אמר רבי חנין חן מקום על יושביו אמר רבי יוחנן שלשה חינות הן חן מקום על יושביו חן אשה על בעלה חן מקח על מקחו,תנו רבנן שלשה חלאין חלה אלישע אחד שגירה דובים בתינוקות ואחד שדחפו לגחזי בשתי ידים ואחד שמת בו שנאמר (מלכים ב יג, יד) ואלישע חלה את חליו אשר ימות בו,תנו רבנן לעולם תהא שמאל דוחה וימין מקרבת לא כאלישע שדחפו לגחזי בשתי ידיו ולא כיהושע בן פרחיה שדחפו [להנוצרי] (לאחד מתלמידיו) בשתי ידיו,אלישע מאי היא דכתיב (מלכים ב ה, כג) ויאמר נעמן הואל קח ככרים וכתיב ויאמר אליו לא לבי הלך כאשר הפך איש מעל מרכבתו לקראתך העת לקחת את הכסף ולקחת בגדים וזיתים וכרמים וצאן ובקר ועבדים ושפחות,ומי שקיל כולי האי כסף ובגדים הוא דשקיל אמר ר' יצחק באותה שעה היה אלישע עוסק בשמנה שרצים אמר לו רשע הגיע עת ליטול שכר שמנה שרצים וצרעת נעמן תדבק בך ובזרעך לעולם (מלכים ב ז, ג) וארבעה אנשים היו מצורעים אמר רבי יוחנן זה גחזי ושלשת בניו,(מלכים ב ח, ז) וילך אלישע דמשק למה הלך אמר ר' יוחנן שהלך להחזירו לגחזי בתשובה ולא חזר אמר לו חזור בך אמר לו כך מקובלני ממך כל מי שחטא והחטיא את הרבים אין מספיקין בידו לעשות תשובה,מאי עבד איכא דאמרי אבן שואבת תלה לו לחטאת ירבעם והעמידו בין שמים לארץ ואיכא דאמרי שם חקק לה אפומה והיתה אומרת אנכי ולא יהיה לך,ואיכא דאמרי רבנן דחה מקמיה דכתיב (מלכים ב ו, א) ויאמרו בני הנביאים אל אלישע הנה נא המקום אשר אנחנו יושבים שם לפניך צר ממנו מכלל דעד האידנא לא הוה דחיק,יהושע בן פרחיה מאי היא כדהוה קא קטיל ינאי מלכא לרבנן שמעון בן שטח אטמינהו אחתיה ר' יהושע בן פרחיה אזל ערק לאלכסנדריא של מצרים כי הוה שלמא שלח ליה שמעון בן שטח מני ירושלים עיר הקודש לך אלכסנדריא של מצרים אחותי בעלי שרוי בתוכך ואני יושבת שוממה אמר ש"מ הוה ליה שלמא,כי אתא אקלע לההוא אושפיזא קם קמייהו ביקרא שפיר עבדי ליה יקרא טובא יתיב וקא משתבח כמה נאה אכסניא זו א"ל (אחד מתלמידיו) רבי עיניה טרוטות א"ל רשע בכך אתה עוסק אפיק ארבע מאה שפורי ושמתיה כל יומא אתא לקמיה ולא קבליה,יומא חד הוה קרי קרית שמע אתא לקמיה הוה בדעתיה לקבוליה אחוי ליה בידיה סבר מדחא דחי ליה אזל זקף לבינתא פלחא אמר ליה חזור בך א"ל כך מקובלני ממך כל החוטא ומחטיא את הרבים אין מספיקין בידו לעשות תשובה דאמר מר [יש"ו] כישף והסית והדיח והחטיא את ישראל,תניא רבי שמעון בן אלעזר אומר יצר תינוק ואשה תהא שמאל דוחה וימין מקרבת,

47a. Rav and Shmuel had a dispute with regard to this episode. One says there was a miracle, and one says there was a miracle within a miracle. The Gemara explains: The one who says there was a miracle claims that there was already a forest in that place but there were no bears, and the miracle was the appearance of bears. The one who says it was a miracle within a miracle claims that neither was there a forest nor were there bears in that area. The Gemara asks with regard to the second opinion: Why was a double miracle required? And let there be bears and no forest; the forest served no role in the story, so why was it created? The Gemara explains: The forest was necessary, as bears are frightened to venture into open areas but will attack people in their natural habitat, a forest.,Rabbi Ḥanina says: Due to forty-two offerings that Balak, king of Moab, brought when he tried to have Balaam curse the Jewish people, forty-two children were broken off from Israel, in that incident involving Elisha. The Gemara asks: Is that so? Was that the reward for his offerings?,But didn’t Rav Yehuda say that Rav says: A person should always engage in Torah study and in performance of mitzvot, even if he does so not for their own sake, as through such acts performed not for their own sake, one will come to perform them for their own sake. He proves the value of a mitzva done not for its own sake: As in reward for the forty-two offerings that Balak, king of Moab, brought, he merited that Ruth descended from him, from whom King Solomon descended, about whom it is written that he brought many offerings: “A thousand burnt-offerings did Solomon offer up” (I Kings 3:4). And Rabbi Yosei ben Ḥoni similarly says: Ruth was the daughter of Eglon, son of Balak. These Sages state that Balak’s reward was to have Ruth descend from him, not that a number of Jewish people perish. The Gemara answers: His desire, in any event, was to curse the Jewish people, and his reward for sacrificing his offerings was that the curse was fulfilled in the incident involving Elisha, as well.,The Gemara returns to discussing the incident involving Elisha: “And the men of the city said to Elisha: Behold, please, the situation of this city is pleasant, as my lord sees, but the water is bad and the land miscarries” (II Kings 2:19). The Gemara asks: But if the water is bad and the land causes women to miscarry, what is pleasant about it? Rabbi Ḥanin says: The grace of a place is upon its inhabitants, i.e., people are fond of their hometown despite its shortcomings. Rabbi Yoḥa says: There are three graces that have a similar impact: The grace of a place upon its inhabitants; the grace of a woman upon her husband, despite her faults; and the grace of a purchased item upon its buyer, as one who has bought something views it in a positive light.,§ The Sages taught: Elisha fell ill three times. One was a punishment for inciting the bears to attack the children; and one was a punishment for pushing Gehazi away with both hands, without leaving him the option to return; and one was the sickness from which he died, as an expression of illness is stated three times in the verse about Elisha: “And Elisha became sick [ḥala] with his illness [ḥolyo] from which he would die” (II Kings 13:14). The root ḥet, lamed, heh, which indicates illness, is used twice in this verse, and it is stated once that Elisha will die.,The Sages taught: It should always be the left, weaker, hand that pushes another away and the right, stronger, hand that draws him near. In other words, even when a student is rebuffed, he should be given the opportunity to return. This is not like Elisha, who pushed Gehazi away with both hands, and not like Yehoshua ben Peraḥya, who pushed Jesus the Nazarene, one of his students, away with both hands.,The Gemara specifies: What was that incident with Elisha? As it is written: “And Naaman said: Pray, take talents” (II Kings 5:23). Naaman offered Gehazi payment for the help Elisha had given him, and when the verse recounts Elisha’s words to Gehazi, it is written: “And he said to him: Did not my heart go, when the man turned back from his chariot to meet you? Is it a time to take money, and to take garments, and olives, and vineyards, and sheep, and oxen, and servants, and maidservants?” (II Kings 5:26). Here Elisha criticizes Gehazi for taking the payment.,The Gemara clarifies the criticism: And did he take all that? But it was only money and garments that he took. Rabbi Yitzḥak says: At that time, Elisha was engaged in the study of the topic of the eight impure creeping animals. He said to Gehazi: Wicked one, it is time for you to receive now, in this temporal world, the reward for studying the topic of the eight impure creeping animals. This is why the verse lists eight items. The Gemara adds parenthetically that Elisha also said to Gehazi: “And the leprosy of Naaman shall cleave to you and to your descendants forever” (II Kings 5:27), and that the verse later states: “Now there were four leprous men” (II Kings 7:3), about whom Rabbi Yoḥa says: This is referring to Gehazi and his three sons.,The verse states: “And Elisha came to Damascus” (II Kings 8:7). The Gemara asks: For what purpose did he go there? Rabbi Yoḥa says: He went to help Gehazi in repentance, but Gehazi would not agree to repent from his evil ways. Elisha said to him: Return from your sins. Gehazi said to him: This is the tradition that I received from you: Whoever sins and caused the masses to sin is not given the opportunity to repent.,The Gemara asks: What did Gehazi do that caused the masses to sin? There are those who say that he hung a magnetic rock on Jeroboam’s calf, the golden calf that Jeroboam established as an idol, and used a magnet to pull the calf off the ground so that he suspended it between heaven and earth, i.e., caused it to hover above the ground. This seemingly miraculous occurrence caused the people to worship it even more devoutly. And there are those who say: He engraved the sacred name on its mouth, and it would say: “I am the Lord your God” and: “You shall not have other gods” (Exodus 20:2). The idol would quote the two prohibitions from the Ten Commandments against idol worship, causing people to worship it even more devoutly.,And there are those who say: Gehazi pushed the Sages away from coming before him, preventing them learning from Elisha, as it is written, after the aforementioned incident: “And the sons of the prophets said to Elisha, behold this place where we are staying before you is too cramped for us” (II Kings 6:1). This proves by inference that until that time the place was not cramped, as Gehazi would turn people away.,The Gemara returns to the incident in which Yehoshua ben Peraḥya turned away Jesus the Nazarene: What is this incident? When King Yannai was killing the Sages, Shimon ben Shataḥ was hidden by his sister, Yannai’s wife, while Rabbi Yehoshua ben Peraḥya went and fled to Alexandria of Egypt. When peace was made between Yannai and the Sages, Shimon ben Shataḥ sent him the following letter: From myself, Jerusalem the holy city, to you, Alexandria of Egypt. My sister, my husband dwells within you, and I am sitting desolate. Rabbi Yehoshua ben Peraḥya said: I can learn from it that there is peace, and I can return.,When he came back to Eretz Yisrael, Rabbi Yehoshua arrived at a certain inn. The innkeeper stood before him, honoring him considerably, and overall they accorded him great honor. Rabbi Yehoshua ben Peraḥya then sat and was praising them by saying: How beautiful is this inn. Jesus the Nazarene, one of his students, said to him: My teacher, but the eyes of the innkeeper’s wife are narrow [terutot]. Rabbi Yehoshua ben Peraḥya said to him: Wicked one, is this what you are engaged in, gazing at women? He brought out four hundred shofarot and excommunicated him. Every day Jesus would come before him, but he would not accept his wish to return.,One day, Rabbi Yehoshua ben Peraḥya was reciting Shema when Jesus came before him. He intended to accept him on this occasion, so he signaled to him with his hand to wait. Jesus thought he was rejecting him entirely. He therefore went and stood up a brick and worshipped it as an idol. Rabbi Yehoshua ben Peraḥya said to him: Return from your sins. Jesus said to him: This is the tradition that I received from you: Anyone who sins and causes the masses to sin is not given the opportunity to repent. The Gemara explains how he caused the masses to sin: For the Master said: Jesus the Nazarene performed sorcery, and he incited the masses, and subverted the masses, and caused the Jewish people to sin.,It is taught in a baraita that Rabbi Shimon ben Elazar says: With regard to the evil inclination, to a child, and to a woman, the left hand should reject and the right hand should welcome. If one pushes too forcefully, the damage might be irreversible.,If the killer is found before the heifer’s neck was broken, the heifer shall go out and graze among the herd. It is not considered sacred at all, and it may rejoin the other animals. If the killer is found from the time when the heifer’s neck was broken, even if the rest of the ritual has not yet been performed, it is prohibited to benefit from the animal, despite the killer having been found; it should be buried in its place. This is because the heifer initially came for uncertainty, as the killer was unknown, and it atoned for its uncertainty and left, i.e., it fulfilled its purpose of bringing atonement and is considered a heifer whose neck is broken in all regards. If the heifer’s neck was broken and afterward the killer was found, he is killed. The ritual does not atone for him.,If one witness says: I saw the killer, and one other witness says: You did not see him; or if a woman says: I saw, and another woman says: You did not see, they would break the neck of the heifer, as without clear testimony about the identity of the killer the ritual is performed. Similarly, if one witness says: I saw the killer, and two witnesses say: You did not see, they would break the neck of the heifer, as the pair is relied upon. If two witnesses say: We saw the killer, and one witness says to them: You did not see, they would not break the neck of the heifer, as there are two witnesses to the identity of the killer.,The mishna further states: From the time when murderers proliferated, the ritual of the heifer whose neck is broken was nullified. The ritual was performed only when the identity of the murderer was completely unknown. Once there were many known murderers, the conditions for the performance of the ritual were no longer present, as the probable identity of the murderer was known. From the time when Eliezer ben Dinai, who was also called Teḥina ben Perisha, came, they renamed him: Son of a murderer. This is an example of a publicly known murderer.,The mishna teaches a similar occurrence: From the time when adulterers proliferated, the performance of the ritual of the bitter waters was nullified; they would not administer the bitter waters to the sota. And it was Rabbi Yoḥa ben Zakkai who nullified it, as it is stated: “I will not punish your daughters when they commit harlotry, nor your daughters-in-law when they commit adultery; for they consort with lewd women” (Hosea 4:14), meaning that when the husbands are adulterers, the wives are not punished for their own adultery.,From the time when Yosei ben Yo’ezer of Tzereida and Yosei ben Yehuda of Jerusalem died, the clusters ceased, i.e., they were the last of the clusters, as explained in the Gemara, as it is stated: “There is no cluster to eat; nor first-ripe fig that my soul desires” (Micah 7:1). The mishna continues in the same vein: Yoḥa the High Priest took away the declaration of the tithe. After his time, no one recited the passage about the elimination of tithes that had previously been said at the end of a three-year tithing cycle. He also nullified the actions of the awakeners and the strikers at the Temple.

16. Babylonian Talmud, Yoma, 39b, 69a, 9a (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Tropper, Simeon the Righteous in Rabbinic Literature: A Legend Reinvented (2013) 20, 206, 207

9a. לפי ששלח בכל גבולי ישראל וראה שאין מפרישין אלא תרומה גדולה בלבד,מעשר ראשון ומעשר עני נמי לא המוציא מחבירו עליו הראיה אלא מעשר שני נפרשו ונסקו וניכלוהו בירושלם,אמר עולא מתוך שפרהדרין הללו חובטין אותן כל י"ב חדש ואומרים להן מכרו בזול מכרו בזול לא אטרחונהו רבנן מאי פרהדרין פורסי,אמר רבה בר בר חנה א"ר יוחנן מאי דכתיב (משלי י, כז) יראת ה' תוסיף ימים ושנות רשעים תקצרנה יראת ה' תוסיף ימים זה מקדש ראשון שעמד ארבע מאות ועשר שנים ולא שמשו בו אלא י"ח כהנים גדולים,ושנות רשעים תקצרנה זה מקדש שני שעמד ד' מאות ועשרים שנה ושמשו בו יותר משלש מאות כהנים צא מהם מ' שנה ששמש שמעון הצדיק ושמונים ששמש יוחנן כהן גדול עשר ששמש ישמעאל בן פאבי ואמרי לה י"א ששמש ר' אלעזר בן חרסום מכאן ואילך צא וחשוב כל אחד ואחד לא הוציא שנתו,א"ר יוחנן בן תורתא מפני מה חרבה שילה מפני שהיו בה שני דברים גלוי עריות ובזיון קדשים גלוי עריות דכתיב (שמואל א ב, כב) ועלי זקן מאד ושמע את כל אשר יעשון בניו לכל ישראל ואת אשר ישכבון את הנשים הצובאות פתח אהל מועד ואע"ג דאמר ר' שמואל בר נחמני א"ר יוחנן כל האומר בני עלי חטאו אינו אלא טועה מתוך

9a. This is because Yoḥa the High Priest sent emissaries throughout all the areas located within the borders of Eretz Yisrael to assess the situation and saw that the people were separating only teruma gedola and were neglecting to separate tithes. Therefore, he issued a decree that anyone who purchases produce from an am ha’aretz must be concerned about the possibility that it was not tithed and is required to tithe it. Since even an am ha’aretz separates teruma gedola, the bakers who purchased grain from them were not required to do so.,And granted, bakers need not separate first tithe and poor man’s tithe due to the principle: The burden of proof rests upon the claimant. Neither first tithe, given to Levites, nor poor man’s tithe, given to the poor, is sacred. It is merely the property of the Levite and the pauper, respectively. Since with regard to doubtfully tithed produce, by definition, there is no certainty that one is actually required to tithe it, if the Levite or the pauper should seek to take possession of the gifts, they must first prove that in fact the produce was not tithed. However, with regard to second tithe, why are the bakers exempt? Let them separate second-tithe from the produce, take it up to Jerusalem, and eat it in Jerusalem, which is the halakha with regard to anyone else who purchases doubtfully tithed produce.,Ulla said: It is because these parhedrin, government appointees, beat the bakers throughout the entire twelve months of their tenure and tell them: Sell your baked goods cheaply, sell them cheaply. Since the officers insist that the bakers refrain from raising their prices, the Sages did not further burden them with the exertion of separating second tithe from a large quantity of grain and taking it to Jerusalem, as they would be unable to raise their prices to cover the cost of the lost grain and the trip to Jerusalem. Since the presumptive status of the grain is that it was tithed, and the obligation to tithe doubtfully tithed produce is a stringency, the Sages exempted the baker from the obligation to do so. What is the meaning of parhedrin? These are royal appointees [pursei] charged with performance of different tasks.,§ Apropos the Second Temple period, when High Priests were frequently replaced, the Gemara cites that Rabba bar bar Ḥana said that Rabbi Yoḥa said: What is the meaning of that which is written: “The fear of the Lord prolongs days, but the years of the wicked will be shortened” (Proverbs 10:27)? The fear of the Lord prolongs days; that is a reference to the First Temple, which stood for four hundred and ten years and in which only eighteen High Priests served, as is written in the lists of the genealogy of the priests in the Bible.,But the years of the wicked will be shortened; that is a reference to the Second Temple, which stood for four hundred and twenty years and in which over three hundred High Priests served. In calculating the tenures of the High Priests, deduct from the figure of four hundred and twenty years forty years that Shimon HaTzaddik served, and eighty years that Yoḥa the High Priest served, ten years that Yishmael ben Pavi served, and some say eleven years that Rabbi Elazar ben Ḥarsum served. These men were all righteous and were privileged to serve extended terms. After deducting those one hundred and thirty or one hundred and forty-one years, go out and calculate from this point forward and conclude: Each and every one of the remaining High Priests did not complete his year in office, as the number of remaining High Priests is greater than the number of years remaining.,§ Apropos the sins of the High Priests in the Second Temple, the Gemara cites that Rabbi Yoḥa ben Torta said: Due to what reason was the Tabernacle in Shiloh destroyed in the time of the prophet Samuel? It was destroyed due to the fact that there were two matters that existed in the Tabernacle: Forbidden sexual relations and degradation of consecrated items. There were forbidden sexual relations, as it is written: “Now Eli was very old and he heard what his sons were doing to all of Israel, how they lay with the women who did service at the opening of the Tent of Meeting” (I Samuel 2:22). And although Rabbi Shmuel bar Naḥmani said that Rabbi Yoḥa said: Anyone who says that the sons of Eli sinned by engaging in forbidden sexual relations is nothing other than mistaken, even according to the alternative interpretation of the verse that it was due to the fact

17. Babylonian Talmud, Nedarim, 9b-10a (3rd cent. CE - 6th cent. CE) Tagged with subjects: •yohanan the high priest (hyrcanus), Found in books: Tropper, Simeon the Righteous in Rabbinic Literature: A Legend Reinvented (2013) 14

18. Babylonian Talmud, Nazir, 4b (3rd cent. CE - 6th cent. CE) Tagged with subjects: •yohanan the high priest (hyrcanus), Found in books: Tropper, Simeon the Righteous in Rabbinic Literature: A Legend Reinvented (2013) 14

19. Babylonian Talmud, Megillah, 11a (3rd cent. CE - 6th cent. CE) Tagged with subjects: •yohanan the high priest (hyrcanus), Found in books: Tropper, Simeon the Righteous in Rabbinic Literature: A Legend Reinvented (2013) 113, 207

11a. (עזרא ט, ט) כי עבדים אנחנו ובעבדותנו לא עזבנו אלהינו ויט עלינו חסד לפני מלכי פרס אימתי בזמן המן,רבי חנינא בר פפא פתח לה פתחא להא פרשתא מהכא (תהלים סו, יב) הרכבת אנוש לראשנו באנו באש ובמים באש בימי נבוכדנצר הרשע ובמים בימי פרעה ותוציאנו לרויה בימי המן,רבי יוחנן פתח לה פתחא להא פרשתא מהכא (תהלים צח, ג) זכר חסדו ואמונתו לבית ישראל ראו כל אפסי ארץ את ישועת אלהינו אימתי ראו כל אפסי ארץ את ישועת אלהינו בימי מרדכי ואסתר,ריש לקיש פתח לה פתחא להא פרשתא מהכא (משלי כח, טו) ארי נוהם ודוב שוקק מושל רשע על עם דל ארי נוהם זה נבוכדנצר הרשע דכתיב ביה (ירמיהו ד, ז) עלה אריה מסובכו דוב שוקק זה אחשורוש דכתיב ביה (דניאל ז, ה) וארו חיוה אחרי תניינה דמיה לדוב ותני רב יוסף אלו פרסיים שאוכלין ושותין כדוב ומסורבלין בשר כדוב ומגדלין שער כדוב ואין להם מנוחה כדוב,מושל רשע זה המן על עם דל אלו ישראל שהם דלים מן המצות,ר' אלעזר פתח לה פתחא להא פרשתא מהכא (קהלת י, יח) בעצלתים ימך המקרה ובשפלות ידים ידלוף הבית בשביל עצלות שהיה להם לישראל שלא עסקו בתורה נעשה שונאו של הקב"ה מך ואין מך אלא עני שנאמר (ויקרא כז, ח) ואם מך הוא מערכך ואין מקרה אלא הקב"ה שנאמר (תהלים קד, ג) המקרה במים עליותיו,רב נחמן בר יצחק פתח לה פתחא להא פרשתא מהכא (תהלים קכד, א) שיר המעלות לולי ה' שהיה לנו יאמר נא ישראל לולי ה' שהיה לנו בקום עלינו אדם (תהלים קכד,ב) אדם ולא מלך,רבא פתח לה פתחא להא פרשתא מהכא (משלי כט, ב) ברבות צדיקים ישמח העם ובמשול רשע יאנח עם ברבות צדיקים ישמח העם זה מרדכי ואסתר דכתיב והעיר שושן צהלה ושמחה ובמשול רשע יאנח עם זה המן דכתיב והעיר שושן נבוכה,רב מתנה אמר מהכא (דברים ד, ז) כי מי גוי גדול אשר לו אלהים קרובים אליו רב אשי אמר מהכא (דברים ד, לד) או הנסה אלהים וגו',ויהי בימי אחשורוש אמר רב ויי והי הדא דכתיב (דברים כח, סח) והתמכרתם שם לאויביך לעבדים ולשפחות וגו',ושמואל אמר (ויקרא כו, מד) לא מאסתים ולא געלתים לכלותם לא מאסתים בימי יוונים ולא געלתים בימי נבוכדנצר לכלותם בימי המן להפר בריתי אתם בימי פרסיים כי אני ה' אלהיהם בימי גוג ומגוג,במתניתא תנא לא מאסתים בימי כשדים שהעמדתי להם דניאל חנניה מישאל ועזריה ולא געלתים בימי יוונים שהעמדתי להם שמעון הצדיק וחשמונאי ובניו ומתתיה כה"ג לכלותם בימי המן שהעמדתי להם מרדכי ואסתר להפר בריתי אתם בימי פרסיים שהעמדתי להם של בית רבי וחכמי דורות כי אני ה' אלהיהם לעתיד לבוא שאין כל אומה ולשון יכולה לשלוט בהם,רבי לוי אמר מהכא (במדבר לג, נה) ואם לא תורישו את יושבי הארץ,רבי חייא אמר מהכא (במדבר לג, נו) והיה כאשר דמיתי לעשות להם אעשה לכם,אחשורוש אמר רב אחיו של ראש ובן גילו של ראש אחיו של ראש אחיו של נבוכדנצר הרשע שנקרא ראש שנאמר (דניאל ב, לח) אנת הוא רישא די דהבא בן גילו של ראש הוא הרג הוא ביקש להרוג הוא החריב הוא ביקש להחריב שנאמר (עזרא ד, ו) ובמלכות אחשורוש בתחלת מלכותו כתבו שטנה על יושבי יהודה וירושלם,ושמואל אמר שהושחרו פניהם של ישראל בימיו כשולי קדרה ורבי יוחנן אמר כל שזוכרו אמר אח לראשו ורבי חנינא אמר שהכל נעשו רשין בימיו שנאמר (אסתר י, א) וישם המלך אחשורוש מס,הוא אחשורוש הוא ברשעו מתחילתו ועד סופו (בראשית לו, מג) הוא עשו הוא ברשעו מתחילתו ועד סופו (במדבר כו, ט) הוא דתן ואבירם הן ברשען מתחילתן ועד סופן (דברי הימים ב כח, כב) הוא המלך אחז הוא ברשעו מתחילתו ועד סופו,(דברי הימים א א, כז) אברם הוא אברהם הוא בצדקו מתחילתו ועד סופו (שמות ו, כו) הוא אהרן ומשה הן בצדקן מתחילתן ועד סופן (שמואל א יז, יד) ודוד הוא הקטן הוא בקטנותו מתחילתו עד סופו כשם שבקטנותו הקטין עצמו אצל מי שגדול ממנו בתורה כך במלכותו הקטין עצמו אצל מי שגדול ממנו בחכמה,המולך אמר רב שמלך מעצמו אמרי לה לשבח ואמרי לה לגנאי אמרי לה לשבח דלא הוה איניש דחשיב למלכא כוותיה ואמרי לה לגנאי דלא הוה חזי למלכותא וממונא יתירא הוא דיהב וקם,מהודו ועד כוש רב ושמואל חד אמר הודו בסוף העולם וכוש בסוף העולם וחד אמר הודו וכוש גבי הדדי הוו קיימי כשם שמלך על הודו וכוש כך מלך מסוף העולם ועד סופו,כיוצא בדבר אתה אומר (מלכים א ה, ד) כי הוא רודה בכל עבר הנהר מתפסח ועד עזה רב ושמואל חד אמר תפסח בסוף העולם ועזה בסוף העולם וחד אמר תפסח ועזה בהדי הדדי הוו קיימי כשם שמלך על תפסח ועל עזה כך מלך על כל העולם כולו,שבע ועשרים ומאה מדינה אמר רב חסדא בתחילה מלך על שבע ולבסוף מלך על עשרים ולבסוף מלך על מאה אלא מעתה (שמות ו, כ) ושני חיי עמרם שבע ושלשים ומאת שנה מאי דרשת ביה שאני הכא דקרא יתירא הוא מכדי כתיב מהודו ועד כוש שבע ועשרים ומאה מדינה למה לי ש"מ לדרשה:,תנו רבנן שלשה מלכו בכיפה ואלו הן אחאב ואחשורוש ונבוכדנצר אחאב דכתיב (מלכים א יח, י) חי ה' אלהיך אם יש גוי וממלכה אשר לא שלח אדוני שם לבקשך וגו' ואי לא דהוה מליך עלייהו היכי מצי משבע להו,נבוכדנצר דכתיב (ירמיהו כז, ח) והיה הגוי והממלכה אשר לא יתן את צוארו בעול מלך בבל אחשורוש הא דאמרן

11a. “For we are bondmen; yet our God has not forsaken us in our bondage, but has extended mercy unto us in the sight of the kings of Persia” (Ezra 9:9). When did this occur? In the time of Haman.,Rabbi Ḥanina bar Pappa introduced this passage with an introduction from here: The verse states: “You have caused men to ride over our heads; we went through fire and through water; but You brought us out into abundance” (Psalms 66:12). “Through fire”; this was in the days of the wicked Nebuchadnezzar, who cast the righteous into the furnace. “And through water”; this was in the days of Pharaoh, who decreed that all newborn males be cast into the water. “But You brought us out into abundance”; this was in the days of Haman, where abundant feasts played a pivotal role in their peril and salvation.,Rabbi Yoḥa introduced this passage with an introduction from here: The verse states: “He has remembered His mercy and His faithfulness toward the house of Israel: All the ends of the earth have seen the salvation of our God” (Psalms 98:3). When did all the ends of the earth see the salvation of our God? In the days of Mordecai and Esther, for their peril and salvation became known through the letters sent throughout the empire.,Reish Lakish introduced this passage with an introduction from here: “As a roaring lion, and a ravenous bear, so is a wicked ruler over a poor people” (Proverbs 28:15). “A roaring lion”; this is the wicked Nebuchadnezzar, as it is written about him: “The lion has come up from his thicket” (Jeremiah 4:7). “A hungry bear”; this is Ahasuerus, as it is written about him: “And behold, another beast, a second one, like a bear” (Daniel 7:5). And Rav Yosef taught that these who are referred to as a bear in the verse are the Persians. They are compared to a bear, as they eat and drink in large quantities like a bear; and they are coated with flesh like a bear; and they grow their hair long like a bear; and they never rest like a bear, whose manner it is to move about from place to place.,“A wicked ruler”; this is Haman. “Over a poor people”; this is the Jewish people, who are referred to in this manner because they are poor in their observance of the mitzvot.,Rabbi Elazar introduced this passage with an introduction from here: “Through laziness the rafters [hamekare] sink in [yimakh]; and through idleness of the hands the house leaks” (Ecclesiastes 10:18). Rabbi Elazar interprets the verse homiletically: Through the laziness of the Jewish people, who did not occupy themselves with Torah study, the enemy of the Holy One, Blessed be He, a euphemism for God Himself, became poor [makh], so that, as it were, He was unable to help them, as makh is nothing other than poor, as it is stated: “But if he be too poor [makh] for the valuation” (Leviticus 27:8). And the word mekare in the verse is referring to no one other than the Holy One, Blessed be He, as it is stated: “Who lays the beams [hamekare] of His chambers in the waters” (Psalms 104:3).,Rav Naḥman bar Yitzḥak introduced this passage with an introduction from here: “A song of ascents of David. If not for the Lord Who was with us, let Israel now say; if not for the Lord who was with us, when a man rose up against us” (Psalms 124:1–2). The verse speaks of “a man” who rose up against us and not a king. This occurred in the days of Haman, as he, and not King Ahasuerus, was the chief enemy of the Jewish people.,Rava introduced this passage with an introduction from here: “When the righteous are on the increase, the people rejoice; but when the wicked man rules, the people mourn” (Proverbs 29:2). “When the righteous are on the increase, the people rejoice”; this is Mordecai and Esther, as it is written: “And the city of Shushan rejoiced and was glad” (Esther 8:15). “But when the wicked man rules, the people mourn”; this is Haman, as it is written: “But the city of Shushan was perplexed” (Esther 3:15).,Rav Mattana said his introduction from here: “For what nation is there so great, that has God so near to them” (Deuteronomy 4:7), as to witness the great miracles in the days of Mordecai and Esther? Rav Ashi said his introduction from here: The verse states: “Or has God ventured to go and take Him a nation from the midst of another nation?” (Deuteronomy 4:34), as in the times of Esther, God saved the Jewish people who were scattered throughout the Persian Empire.,§ The Gemara returns to its interpretation of the book of Esther. The verse states: “And it came to pass [vayhi] in the days of Ahasuerus” (Esther 1:1). Rav said: The word vayhi may be understood as if it said vai and hi, meaning woe and mourning. This is as it is written: “And there you shall sell yourselves to your enemies for bondsmen and bondswomen, and no man shall buy you” (Deuteronomy 28:68). The repetitive nature of the verse, indicating that no one will be willing to buy you for servitude, but they will purchase you in order to murder you, indicates a doubly horrific situation, which is symbolized by the dual term vayhi, meaning woe and mourning.,And Shmuel said his introduction from here: “And yet for all that, when they are in the land of their enemies, I will not reject them, nor will I abhor them, to destroy them utterly, and to break My covet with them; for I am the Lord their God” (Leviticus 26:44). Shmuel explains: “I will not reject them”; this was in the days of the Greeks. “Nor will I abhor them”; this was in the days of Vespasian. “To destroy them utterly”; this was in the days of Haman. “To break My covet with them”; this was in the days of the Persians. “For I am the Lord their God”; this is in the days of Gog and Magog.,An alternative understanding was taught in a baraita: “I will not reject them”; this was in the days of the Chaldeans, when I appointed for them Daniel, Haiah, Mishael, and Azariah to pray on their behalf. “Nor will I abhor them”; this was in the days of the Greeks, when I appointed Shimon HaTzaddik for them, and the Hasmonean and his sons, and Mattithiah the High Priest. “To destroy them utterly”; this was in the days of Haman, when I appointed for them the righteous leaders Mordecai and Esther. “To break My covet with them”; this was in the days of the Romans, when I appointed for them the Sages of the house of Rabbi Yehuda HaNasi and the Sages of other generations. “For I am the Lord their God”; this will be in the future, when no nation or people of a foreign tongue will be able to subjugate them further.,Rabbi Levi said his introduction from here: “But if you will not drive out the inhabitants of the land from before you, then it shall come to pass, that those whom you allow to remain of them shall be as thorns in your eyes” (Numbers 33:55). King Saul’s failure to completely annihilate Amalek allowed for the existence of his descendant Haman, who acted as a thorn in the eyes of Israel during the Purim episode.,Rabbi Ḥiyya said his introduction from here, the continuation of the previously cited verse: “And it shall come to pass, that as I thought to do unto them, so I shall do unto you” (Numbers 33:56). Prior to the miracle of Purim, the Jewish people were subject to the punishment that the Torah designated for its enemies, because they did not fulfill God’s commandments.,The Gemara continues with its explanation of the book of Esther, beginning with a discussion of the name Ahasuerus. Rav said: The name should be viewed as a contraction: The brother of the head [aḥiv shel rosh] and of the same character as the head [ben gilo shel rosh]. Rav explains: The brother of the head, i.e., the brother of the wicked Nebuchadnezzar, who is called “head,” as it is stated: “You are the head of gold” (Daniel 2:38). of the same character as the head, for he, Nebuchadnezzar, killed the Jews, and he, Ahasuerus, sought to kill them. He destroyed the Temple, and he sought to destroy the foundations for the Temple laid by Zerubbabel, as it is stated: “And in the reign of Ahasuerus, in the beginning of his reign, they wrote to him an accusation against the inhabitants of Judah and Jerusalem” (Ezra 4:6), and he ordered that the construction of the Temple cease.,And Shmuel said: The name Ahasuerus should be understood in the sense of black [shaḥor], as the face of the Jewish people was blackened in his days like the bottom of a pot. And Rabbi Yoḥa said a different explanation: Everyone who recalled him said: “Woe upon his head” [aḥ lerosho]. And Rabbi Ḥanina said: The name alludes to the fact that everyone became poor [rash] in his days, as it is stated: “And the king Ahasuerus laid a tribute upon the land” (Esther 10:1).,The Gemara continues: “This is [hu] Ahasuerus” (Esther 1:1); the term hu, this is, comes to teach that he remained as he was in his wickedness from beginning to end. Similarly, wherever the words “this is” appear in this manner, the verse indicates that the individual under discussion remained the same from beginning to end, for example: “This is [hu] Esau” (Genesis 36:43); he remained in his wickedness from beginning to end. “This is [hu] Dathan and Abiram” (Numbers 26:9); they remained in their wickedness from beginning to end. “This is [hu] the king Ahaz” (II Chronicles 28:22); he remained in his wickedness from beginning to end.,The Gemara continues: The word hu is also used to recognize sustained righteousness. “Abram, this is [hu] Abraham” (I Chronicles 1:27); this indicates that Abraham didn’t change, as he remained in his righteousness from beginning to end. Similarly, “This is [hu] Aaron and Moses” (Exodus 6:26); they remained in their righteousness from the beginning of their life to the end of their life. Similarly, with respect to David: “And David, this was [hu] the youngest” (I Samuel 17:14), indicates that he remained in his humility from beginning to end. Just as in his youth, when he was still an ordinary individual, he humbled himself before anyone who was greater than him in Torah, so too, in his kingship, he humbled himself before anyone who was greater than him in wisdom.,The next term in the opening verse: “Who reigned” (Esther 1:1), is now interpreted. Rav said: This comes to teach that he reigned on his own, without having inherited the throne. Some say this to his credit, and some say it to his disgrace. The Gemara explains: Some say this to his credit, that there was no other man as fit as him to be king. And some say it to his disgrace, that he was not fit to be king, but he distributed large amounts of money, and in that way rose to the throne.,The opening verse continues that Ahasuerus reigned “from Hodu to Cush.” Rav and Shmuel disagreed about its meaning. One said: Hodu is a country at one end of the world, and Cush is a country at the other end of the world. And one said: Hodu and Cush are situated next to each other, and the verse means to say as follows: Just as Ahasuerus reigned with ease over the adjacent countries of Hodu and Cush, so too, he reigned with ease from one end of the world to the other.,On a similar note, you say with regard to Solomon: “For he had dominion over all the region on this side of the river, from Tiphsah even to Gaza” (I Kings 5:4), and also with regard to this Rav and Shmuel disagreed. One said: Tiphsah is at one end of the world, whereas Gaza is at the other end of the world. And one said: Tiphsah and Gaza are situated next to each other, and the verse means to say as follows: Just as Solomon reigned with ease over the adjacent Tiphsah and Gaza, so too, he reigned with ease over the entire world.,The opening verse continues, stating that Ahasuerus reigned “over seven and twenty and a hundred provinces” (Esther 1:1). Rav Ḥisda said: This verse should be understood as follows: At first he reigned over seven provinces; and then he reigned over twenty more; and finally he reigned over another hundred. The Gemara asks: However, if that is so, with regard to the similarly worded verse: “And the years of the life of Amram were seven and thirty and a hundred years” (Exodus 6:20), what would you expound from it? The Gemara answers: It is different here, in the book of Esther, as this part of the verse is entirely superfluous. Since it is already written: “From Hodu to Cush,” why then do I need “Seven and twenty and a hundred provinces”? Rather, learn from here that these words come for this exposition, to teach that Ahasuerus did not begin to reign over all of them at the same time.,§ Apropos the discussion of the kingdoms of Ahasuerus and Solomon, the Gemara cites a baraita in which the Sages taught: Three men ruled over the entire world, and they were Ahab, and Ahasuerus, and Nebuchadnezzar. The Gemara explains: Ahab, as it is written in the words of Obadiah, servant of Ahab, to Elijah: “As the Lord your God lives, there is no nation or kingdom where my master has not sent to seek you, and they said: He is not there; and he made the kingdom and nation swear, that they had not found you” (I Kings 18:10). And if he did not reign over them, how could he have made them swear? Apparently, then, he reigned over the entire world.,Nebuchadnezzar also ruled over the whole world, as it is written: “And it shall come to pass, that the nation and the kingdom that not serve this same Nebuchadnezzar, the king of Babylonia, and that will not put their neck under the yoke of the king of Babylonia, that nation will I visit, says the Lord, with the sword, and with the famine, and with the pestilence, until I have consumed them by his hand” (Jeremiah 27:8). Ahasuerus also ruled the world, as we have said above.

20. Babylonian Talmud, Berachot, 48a (3rd cent. CE - 6th cent. CE) Tagged with subjects: •yohanan the high priest (hyrcanus), Found in books: Tropper, Simeon the Righteous in Rabbinic Literature: A Legend Reinvented (2013) 207

48a. לאתויי קטן פורח.,ולית הלכתא ככל הני שמעתתא אלא כי הא דאמר רב נחמן קטן היודע למי מברכין מזמנין עליו,אביי ורבא הוו יתבי קמיה דרבה אמר להו רבה למי מברכין אמרי ליה לרחמנא ורחמנא היכא יתיב רבא אחוי לשמי טללא אביי נפק לברא אחוי כלפי שמיא אמר להו רבה תרווייכו רבנן הויתו היינו דאמרי אינשי בוצין בוצין מקטפיה ידיע:,א"ר יהודה בריה דרב שמואל בר שילת משמיה דרב תשעה אכלו דגן ואחד אכל ירק מצטרפין א"ר זירא בעאי מיניה מרב יהודה שמנה מהו שבעה מהו א"ל לא שנא ששה ודאי לא מיבעיא לי א"ל רבי ירמיה שפיר עבדת דלא איבעיא לך התם טעמא מאי משום דאיכא רובא הכא נמי איכא רובא ואיהו סבר רובא דמינכר בעינן.,ינאי מלכא ומלכתא כריכו ריפתא בהדי הדדי ומדקטל להו לרבנן לא הוה ליה איניש לברוכי להו אמר לה לדביתהו מאן יהיב לן גברא דמברך לן אמרה ליה אשתבע לי דאי מייתינא לך גברא דלא מצערת ליה אשתבע לה אייתיתיה לשמעון בן שטח אחוה אותביה בין דידיה לדידה אמר ליה חזית כמה יקרא עבדינא לך אמר ליה לאו את קא מוקרת לי אלא אורייתא היא דמוקרא לי דכתיב (משלי ד, ח) סלסלה ותרוממך תכבדך כי תחבקנה אמר ליה קא חזית דלא מקבל מרות,יהבו ליה כסא לברוכי אמר היכי אבריך ברוך שאכל ינאי וחביריו משלו שתייה לההוא כסא יהבו ליה כסא אחרינא ובריך,א"ר אבא בריה דרב חייא בר אבא (א"ר יוחנן) שמעון בן שטח דעבד לגרמיה הוא דעבד דהכי אמר ר' חייא בר אבא אר"י לעולם אינו מוציא את הרבים ידי חובתן עד שיאכל כזית דגן,מיתיבי רשב"ג אומר עלה והסיב עמהם אפילו לא טבל עמהם אלא בציר ולא אכל עמהם אלא גרוגרת אחת מצטרף,אצטרופי מצטרף אבל להוציא את הרבים ידי חובתן עד שיאכל כזית דגן,איתמר נמי אמר רב חנא בר יהודה משמיה דרבא אפי' לא

48a. to include a mature minor? Explain the baraita as follows: A minor who grew two hairs is included in a zimmun, and we are not exacting with regard to a minor to ascertain whether or not he has reached the age of majority.,The Gemara concludes: The halakha is not in accordance with all of these statements. Rather, the halakha is in accordance with this statement that Rav Naḥman said: A minor who knows to Whom one recites a blessing is included in a zimmun.,The Gemara relates that Abaye and Rava, when they were children, were seated before Rabba. Rabba said to them: To whom does one recite blessings? They said to him: To God, the All-Merciful. Rabba asked them: And where does the All-Merciful reside? Rava pointed to the ceiling. Abaye went outside and pointed toward the heaven. Rabba said to them: You will both become Sages. It is as the popular saying goes: A cucumber can be recognized from its blossoming stage. Similarly, a great person can be recognized even from a young age.,Rav Yehuda, son of Rav Shmuel bar Sheilat, said in the name of Rav: If nine ate grain and one ate vegetables, they join and form a zimmun of ten. Rabbi Zeira said: I raised a dilemma before Rav Yehuda: What is the ruling if eight ate grain and two ate vegetables? May they join together? What is the ruling if seven ate grain? He said to me: There is no difference. I certainly had no dilemma with regard to six, as it was clear to me that six are insufficient to warrant a zimmun. Rabbi Yirmeya said to him: You did well that you had no dilemma with regard to six, but for the opposite reason. There, in the case of seven or eight, what is the reason that they form a zimmun of ten? Because there is a majority of those dining who ate grain. Here, too, there is a majority. Rabbi Zeira, however, held: We require an obvious majority. Therefore, contrary to the opinion of Rabbi Yirmeya, it was clear to him that six who ate grain are insufficient to form a zimmun.,The Gemara relates: King Yannai and the queen ate bread together. And since Yannai executed the Sages, there was no one to recite the Grace after Meals blessing on their behalf. He said to his wife: Who will provide us with a man to recite the blessing on our behalf? She said to him: Swear to me that if I bring you such a man, you will not harass him. He swore, and she brought her brother, Shimon ben Shataḥ. She sat him between the King’s throne and hers. The King said to him: Do you see how much honor I am according you? He responded: It is not you who honors me; rather, the Torah honors me, as it is written: “Extol her and she will exalt you; she will bring you to honor when you embrace her” (Proverbs 4:8). Yannai said to his wife: You see that he does not accept authority.,They gave Shimon ben Shataḥ a cup of wine over which to recite Grace after Meals. He said: How shall I recite the blessing? Shall I say: Blessed is He from Whom Yannai and his companions have eaten? I have not eaten anything. He drank that cup of wine. They gave him another cup, and he recited the Grace after Meals blessing. By drinking the first cup he joined the other diners and was therefore eligible to recite Grace after Meals on their behalf.,With regard to this story, Rabbi Abba, son of Rabbi Ḥiyya bar Abba, said (that Rabbi Yoḥa said): That which Shimon ben Shataḥ did, reciting Grace after Meals on their behalf, he did on his own, and not in accordance with the accepted halakha, as Rabbi Ḥiyya bar Abba said that Rabbi Yoḥa said as follows: One who recites Grace after Meals cannot fulfill the obligation of others to recite it until he eats an olive-bulk of grain.,The Gemara raises an objection based on what was taught in a baraita: Rabban Shimon ben Gamliel says: One who entered and reclined together with those who were dining, even if he only dipped with them a small bit of food in spicy brine that was before them and ate with them only a single dry fig, he joins them. This baraita demonstrates that one need not necessarily eat grain to recite Grace after Meals on their behalf.,The Gemara responds: Indeed, he joins them, but he cannot satisfy the obligation of the many unless he has eaten an olive-bulk of grain.,Similarly, this halakha was also stated: Rav Ḥana bar Yehuda said in the name of Rava: Even if he only

21. Babylonian Talmud, Sanhedrin, 19a (3rd cent. CE - 6th cent. CE) Tagged with subjects: •yohanan the high priest (hyrcanus), Found in books: Tropper, Simeon the Righteous in Rabbinic Literature: A Legend Reinvented (2013) 207

19a. ואין עשה דוחה לא תעשה ועשה אלא מן האירוסין אמאי יבא עשה וידחה לא תעשה,גזירה ביאה ראשונה אטו ביאה שניה,תניא נמי הכי אם קדמו ובעלו ביאה ראשונה קנו ואסור לקיימן בביאה שניה:,מת לו מת כו': ת"ר (ויקרא כא, יב) ומן המקדש לא יצא לא יצא עמהן אבל יוצא הוא אחריהן כיצד הן נכסין והוא נגלה הן ניגלין והוא נכסה:,ויוצא עד פתח כו': שפיר קאמר ר' יהודה,אמר לך רבי מאיר אי הכי לביתו נמי לא אלא ה"ק מן המקדש לא יצא מקדושתו לא יצא וכיון דאית ליה הכירא לא אתי למינגע,ורבי יהודה אגב מרריה דילמא מקרי ואתי ונגע:,כשהוא מנחם: ת"ר כשהוא עובר בשורה לנחם את אחרים סגן ומשוח שעבר בימינו וראש בית אב ואבלים וכל העם משמאלו וכשהוא עומד בשורה ומתנחם מאחרים סגן מימינו וראש בית אב וכל העם משמאלו,אבל משוח שעבר לא אתי גביה מ"ט חלשא דעתיה סבר קא חדי בי א"ר פפא ש"מ מהא מתניתא תלת שמע מינה היינו סגן היינו ממונה ושמע מינה אבלים עומדין וכל העם עוברין ושמע מינה אבלים לשמאל המנחמין הן עומדין,ת"ר בראשונה היו אבלים עומדין וכל העם עוברין והיו ב' משפחות בירושלים מתגרות זו בזו זאת אומרת אני עוברת תחלה וזאת אומרת אני עוברת תחלה התקינו שיהא העם עומדין ואבלים עוברין:,(חזר והלך וסיפר סימן):,אמר רמי בר אבא החזיר רבי יוסי את הדבר ליושנו בציפורי שיהיו אבלים עומדין וכל העם עוברין ואמר רמי בר אבא התקין רבי יוסי בציפורי שלא תהא אשה מהלכת בשוק ובנה אחריה משום מעשה שהיה ואמר רמי בר אבא התקין ר' יוסי בציפורי שיהיו נשים מספרות בבית הכסא משום ייחוד,אמר רב מנשיא בר עות שאילית את רבי יאשיה רבה בבית עלמין דהוצל ואמר לי אין שורה פחותה מעשרה בני אדם ואין אבלים מן המנין בין שאבלים עומדין וכל העם עוברין בין שאבלים עוברין וכל העם עומדין:,כשהוא מתנחם כו': איבעיא להו כי מנחם הוא אחריני היכי אמר להו ת"ש והוא אומר תתנחמו היכי דמי אילימא כי מנחמי אחריני לדידיה אמר להו איהו תתנחמו נחשא קא רמי להו אלא כי מנחם לאחריני אמר להו תתנחמו ש"מ:,מלך לא דן כו': אמר רב יוסף לא שנו אלא מלכי ישראל אבל מלכי בית דוד דן ודנין אותן דכתיב (ירמיהו כא, יב) בית דוד כה אמר ה' דינו לבקר משפט ואי לא דיינינן ליה אינהו היכי דייני והכתיב (צפניה ב, א) התקוששו וקושו ואמר ר"ל קשט עצמך ואחר כך קשט אחרים,אלא מלכי ישראל מ"ט לא משום מעשה שהיה דעבדיה דינאי מלכא קטל נפשא אמר להו שמעון בן שטח לחכמים תנו עיניכם בו ונדוננו שלחו ליה עבדך קטל נפשא שדריה להו שלחו לי' תא אנת נמי להכא (שמות כא, כט) והועד בבעליו אמרה תורה יבא בעל השור ויעמוד על שורו,אתא ויתיב א"ל שמעון בן שטח ינאי המלך עמוד על רגליך ויעידו בך ולא לפנינו אתה עומד אלא לפני מי שאמר והיה העולם אתה עומד שנאמר (דברים יט, יז) ועמדו שני האנשים אשר להם הריב וגו' אמר לו לא כשתאמר אתה אלא כמה שיאמרו חבריך

19a. and there is a principle that a positive mitzva by itself does not override both a prohibition and a positive mitzva. But as for the ruling that he does not consummate levirate marriage with a widow from betrothal, why not? The positive mitzva to consummate levirate marriage should come and override the prohibition.,The Gemara answers: The first act of intercourse is prohibited by rabbinic decree due to the likelihood of a second act of intercourse. Although the first act of intercourse would fulfill the positive mitzva of consummating levirate marriage, which would override the prohibition against a High Priest’s engaging in intercourse with a widow, any further intercourse would not be in fulfillment of a mitzva, and would not override the prohibition. Therefore, due to the possibility that the High Priest and the yevama would engage in intercourse a second time, the Sages decreed that even the first act is forbidden.,The Gemara comments: This is also taught in a baraita: If the High Priest or one whose yevama is forbidden to him went ahead and engaged in a first act of intercourse with her, he acquired her as a wife, but it is prohibited to retain that woman as a wife for a second act of intercourse.,§ The mishna teaches with regard to the High Priest that if a relative of his died, he does not follow the bier carrying the corpse. The Sages taught in a baraita: The verse concerning the High Priest, which states: “And from the Temple he shall not emerge” (Leviticus 21:12), means: He shall not emerge with them as they escort the bier, but he emerges after them. How so? Once they are concealed from sight by turning onto another street, he is revealed on the street they departed, and when they are revealed, then he is concealed.,The mishna teaches Rabbi Meir’s opinion, that in the manner just described to escort the deceased, the High Priest emerges with them until the entrance of the gate of the city, which is contrasted with Rabbi Yehuda’s opinion that he does not leave the Temple at all. The Gemara comments: Rabbi Yehuda is saying well, and his statement is consistent with the straightforward meaning of the verse: “And from the Temple he shall not emerge” (Leviticus 21:12).,The Gemara responds: Rabbi Meir could have said to you: If so, that you understand the verse so narrowly, he should not go out to his house as well but should be required to stay in the Temple. Rather, this is what it is saying: “And from the Temple [hamikdash] he shall not emerge” means: From his sanctity [mikedushato] he shall not emerge by contracting ritual impurity, and since he has a distinctive indicator in that he does not walk together with those accompanying the bier, he will not come to touch the bier and contract impurity.,The Gemara asks: And how would Rabbi Yehuda respond? The Gemara explains: There is still cause for concern that on account of his bitterness due to the death of his loved one, perhaps it will happen that he comes and touches the bier. Therefore, a more restrictive regimen of separation is necessary.,The mishna teaches: And when he consoles others in their mourning when they return from burial, the way of all the people is that they pass by one after another and the mourners stand in a line and are consoled, and the appointed person stands in the middle, between him and the people. The Sages taught in a baraita (Tosefta 4:1) in a more detailed manner: When the High Priest passes by in the line to console others, the deputy High Priest and the former anointed High Priest, who had served temporarily and then stepped down, are on his right. And the head of the patrilineal family appointed over the priestly watch performing the sacrificial rites that day in the Temple; and the mourners; and all the people are on his left. And when he is standing in the line among the other mourners and is consoled by others, the deputy High Priest is on his right, and the head of the patrilineal family and all the people are on his left.,The Gemara infers: But the previously anointed one does not come before him. What is the reason? The High Priest will become distraught. He will think: He is happy about me in my bereaved state. Rav Pappa said: Learn from it, from this baraita, three matters. Learn from it that the deputy High Priest is the same as the appointed person, as the baraita is referring to the deputy High Priest in the same function described by the mishna as the appointed one. And learn from it that the way of consoling in a line is that the mourners stand and all the people pass by and console them. And learn from it that the custom is that the mourners stand to the left of the consolers.,The Sages taught in a baraita: Initially the mourners would stand, and all the people would pass by one after another and console them. And there were two families in Jerusalem who would fight with each other, as this one would say: We pass by first because we are more distinguished and important, and that one would say: We pass by first. Consequently, they decreed that the people should stand and the mourners pass by, and disputes would be avoided.,The Gemara presents a mnemonic for the following discussion: Returned; and walk; and converse.,Rami bar Abba says: Rabbi Yosei returned the matter to its former custom in Tzippori his city, that the mourners would stand and all the people would pass. And Rami bar Abba says: Rabbi Yosei instituted an ordice in Tzippori that a woman should not walk in the market and have her son following behind her; rather, he should walk in front of her, because of an incident that happened in which bandits abducted a child and assaulted the mother when she came searching for him in his place of captivity. And Rami bar Abba says: Rabbi Yosei instituted an ordice in Tzippori that women should converse in the bathroom, because of the restrictions on women being secluded with men. Since the public bathrooms there were outside the city a man might enter to take advantage of a woman, but he would be warded off by the women’s conversation.,Rav Menashya bar Ute says: I asked a question of Rabbi Yoshiya the Great in the cemetery of Huzal, and he said this halakha to me: There is no line for consoling mourners with fewer than ten people, and the mourners are not included in the count. This minimum number of consolers applies whether the mourners stand and all the people pass by, or the mourners pass by and all the people stand.,§ The mishna teaches: And when he is consoled by others in his mourning, all the people say to him: We are your atonement. And he says to them: May you be blessed from Heaven. A dilemma was raised before the Sages: When the High Priest consoles others, what should he say to them? Come and hear an answer from a baraita: And he says: May you be consoled. The Gemara asks: What are the circumstances in which he says this? If we say that when others console him in his mourning he says to them: May you be consoled, this does not make sense, because he would be throwing a curse at them by saying that they too will need to be consoled. Rather, it must mean: When he consoles others, he says to them: May you be consoled. Learn from the baraita that this is what he says to console others.,§ The mishna teaches: A king does not judge and is not judged. Rav Yosef says: They taught this halakha only with regard to the kings of Israel, who were violent and disobedient of Torah laws, but with regard to the kings of the house of David, the king judges and is judged, as it is written: “O house of David, so says the Lord: Execute justice in the morning” (Jeremiah 21:12). If they do not judge him, how can he judge? But isn’t it written: “Gather yourselves together, yea, gather together [hitkosheshu vakoshu]” (Zephaniah 2:1), and Reish Lakish says: This verse teaches a moral principle: Adorn [kashet] yourself first, and then adorn others, i.e., one who is not subject to judgment may not judge others. Since it is understood from the verse in Jeremiah that kings from the Davidic dynasty can judge others, it is implicit that they can also be judged.,The Gemara asks: But what is the reason that others do not judge the kings of Israel? It is because of an incident that happened, as the slave of Yannai the king killed a person. Shimon ben Shataḥ said to the Sages: Put your eyes on him and let us judge him. They sent word to Yannai: Your slave killed a person. Yannai sent the slave to them. They sent word to Yannai: You also come here, as the verse states with regard to an ox that gored a person to death: “He should be testified against with his owner” (Exodus 21:29). The Torah stated: The owner of the ox should come and stand over his ox.,The Gemara continues to narrate the incident: Yannai came and sat down. Shimon ben Shataḥ said to him: Yannai the king, stand on your feet and witnesses will testify against you. And it is not before us that you are standing, to give us honor, but it is before the One Who spoke and the world came into being that you are standing, as it is stated: “Then both the people, between whom the controversy is, shall stand before the Lord, before the priests and the judges that shall be in those days” (Deuteronomy 19:17). Yannai the king said to him: I will not stand when you alone say this to me, but according to what your colleagues say, and if the whole court tells me, I will stand.

22. Anon., Numbers Rabba, 10 (4th cent. CE - 9th cent. CE) Tagged with subjects: •yohanan the high priest (hyrcanus), Found in books: Tropper, Simeon the Righteous in Rabbinic Literature: A Legend Reinvented (2013) 14

23. Tosefta, Nezirut, 4.7 Tagged with subjects: •yohanan the high priest (hyrcanus), Found in books: Tropper, Simeon the Righteous in Rabbinic Literature: A Legend Reinvented (2013) 14

24. Babylonian Talmud, Parah, 3.5 Tagged with subjects: •yohanan the high priest (hyrcanus), Found in books: Tropper, Simeon the Righteous in Rabbinic Literature: A Legend Reinvented (2013) 19, 20, 206

25. Anon., Pesiqta De Rav Kahana, 4 Tagged with subjects: •yohanan the high priest (hyrcanus), Found in books: Tropper, Simeon the Righteous in Rabbinic Literature: A Legend Reinvented (2013) 20

Tiresias: The Ancient Mediterranean Religions Source Database